The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.

THE DELIGHTS OF THE SAINTS . ROM. 1. 7. To all that be at Rome , beloued of God , called , Saints ; grace be to you , and peace from God our Father , and from our Lord Iesus Christ .

IN this verse is set downe vnto vs the Desires and Delights of the Saints ; the desire of S. Paul , and delight of Christians : and therefore as Titus Vespasian was called deliciae generis humani , the delight of humane kinde ; so the contents of this my text may be more fitly termed Solatia Sanctorum , The ioy and solace of Saints . Iupiter ambrosia satur est , est nectare plenus , saith Persius : but neither the Poets ambrosia , nor Homers Moly , nor Plinies Centauriae , that preserue men ( as they say ) from all lustfull inchantments , can be so delightfull to the sonnes of men , as grace and peace are to the Saints of God : for as he that findeth the stone of Thracia is neuer after troubled ; so he that findeth grace and peace can neuer after be discontented . What therfore the Apostle wished vnto all them , I wish the same vnto all you : i. grace and peace from God our Father , and from our Lord Iesus Christ .

Wherein I obserue two things . 1. The Saints described to whom the Apostle wisheth these blessings . 2. The blessings themselues wherewith the Saints are delighted , are here expressed .

First , the Saints are described three waies .

1. From the number which the Apostle meaneth , all Saints . 2. From the place where the Saints inhabite , in Rome . 3. From their proper differences whereby they are distinguished . And they are 3. viz: 1. Their dilection . 2. Their vocation . 3. Their sanctification .

Secondly , the desire of the Apostle , and the delights of the Saints are expressed :

1. From the number of blessings requested , & they be two , 1. Grace . 2. Peace . 2. From the fountaine from whence they flow : i. From God the Father , and from our Lord Iesus Christ .

Of these , by the assistance of God , in order .

First , touching the number to whom the Apostle wisheth these blessings , two things are to be obserued ;

1. Declaratio amoris : the manifestation of the Apostles loue . How Ministers should loue their people . 2. Restrictio gratiae : the restriction of the grace of God .

1. In that he writeth to all , and wisheth grace and peace to all Saints , he sheweth how largely his loue extended it selfe to the Romans , quòd effuso animo eos omnes complectitur , saith a a Bucer . in hunc locum . Bucer , he loued all , remembred all , and excepted none of all : a speciall point required in Gods Ministers .

S. Augustine tels vs b b Aug. de Doct. Christ . li. 3. ca. 10. that nihil praecipit Deus nisi charitatem , nihil culpat nisi cupiditatem ; God commandeth nothing but charitie , and forbiddeth nothing but cupiditie . It is therefore necessarie in all , especially in vs : for if we could speake with the tongues of men and Angels , i. so many languages as men vse to speake , more then Mithridates could , that had 22. languages , as Volateran Volateran . li. 17. saith ; and so diuinely and truly as the Angels of God , more mellifluously then Origen , cuius ex ore non tam verba quàm mella fluere videntur , out of whose mouth the honey did seeme to flow , as the Magdeburgenses out of Vincentius Magd. cent. 3. col. 269. doe report ; yet would our preaching be no better then sounding brasse , or tinckling cymbals : for when our auditors are not perswaded we teach them out of charitie , we can neuer perswade them to beleeue the veritie : but as Theocritus saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Theocrit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Quae minimè sunt pulchra , en pulchra videntur amanti , every thing comes well from him to whom we are well affected . And therefore what S. Augustine saith of euery Christian , I may truly say of euery Preacher : Vniuersa inutiliter habet , qui vnum illud quò vniuersis vtatur non habet , He hath all things in vaine that hath not charitie whereby he may rightly vse all things . I wish therefore with all my heart , that all we Preachers would study what lyeth in vs , to lay aside all maliciousnesse , all suits and contentions , whereby our Ministerie is made vnfruitfull , and liue in loue and peace with all men ; whereby , I assure my selfe , wee should purchase more spirituall gaine by loue , then all the wealth of the world would be vnto vs , that we should get by Law .

2. In that he writeth to all beloued The restriction of sauing grace . Gorram in hunc locum . of God , called Saints : it sheweth the restriction of grace : fidelibus tantùm & non alijs , to the faithfull only , and to none else , saith Gorram : Non Romae simpliciter manentibus , sed Deo duntaxat dilectis ; Not to all the inhabitants of Rome , but to all the Saints that were in Rome , saith Theophylact ; and so Theoph in hunc locum . S. Chrysost . also , and all the rest of the Fathers ( qui dictorum intelligentiam expectant ex verbis potius quàm imponunt , ( as S. Hillarie saith in another case ) Hilar. de Trin. l. 1. which rather seeke the true meaning of Gods Spirit from the words , then impose a false glosse vpon the text to corrupt the truth ) doe from hence collect a restriction of grace : to the Saints of God , and not to the sonnes of Belial .

Euen so the Prophet Esay , calling Esay 55. 1. euery one that thirsted to come to the waters , meanes none but those that thirsted : And our Sauiour inuiting all that were weary and heauie laden , to come vnto Matth. 11. vlt. him to be eased , meanes none but those that were weary : and the like we finde almost in euery passage of the Scriptures .

This restriction therefore of Gods grace doth sufficiently confute Pelagius , Hemingius , Huberus , and all the rest of the Arminian broode touching the doctrine of vniuersall grace ; who say that God would haue all men to be saued , and therefore gaue his Sonne to die for all , and so offereth sauing grace vnto all : that all men might be saued if they would them selues beleeue in Christ , and perseuere in faith according to the condition of the Euangelicall promises : and doe further vnderstand these Euangelicall promises to be so offered and indefinitely left in the power of man , as that he may either of his owne will receiue them and be saued , or reiect them and be condemned .

But for the fuller vnderstanding of this one point , I will examine these two points :

1. Whether God by his absolute will would haue all men to be saued . 2. Whether he gaue Christ Iesus to die for all men that they might be saued .

To the First , I answer negatiuely .

To the Second , affirmatiuely .

Of the first I say then , it is not the absolute Whether God wold haue all men saued . will of God that all men should be saued , or haue sauing grace giuen vnto them : for if it were , I demand the reason why they are not saued ? for , Voluntati eius quis restitit ? Who hath Rom. 9. euer resisted his will ?

If they say , that the cause hereof is not in the will of God that offereth grace , but in the frowardnesse of mans will that refuseth grace : I answer with S. Augustine , that Sic velle & nolle , in Aug. de corrept. & gratia , cap. 7. cap. 14. volentis & nolentis est potestate , vt diuinam voluntatem non impediat , & diuinam potestatem non superet . So to will or nill , is in the power of him that willeth or nilleth , as that it neither hindereth the diuine will of God , nor especially surmount the power of God .

For otherwise , it were to make the will of God depend vpon the will of man , and to subordinate the first cause vnto the second , which is contrary to the lawes of Nature . And ( as S. Aug. speaketh ) it were to make the weake and the peeuish will of man , of more power and might then the omnipotent will of God , whereof S. Ambrose saith , Voluntas S. Ambros . in 5. Luc. eius , potestas eius : his will and his power are both a like ; because he can doe whatsoeuer he will doe : for if God would haue men to be saued , and men by their nilling or refusing , will not be saued , then certainly , Dei voluntas superata S. Aug. in Euchrid . ad Laurent . ca. 97. est hominum voluntate , & infirmissimis nolendo impedientibus , non potest facere potentissimus quod vult , The will of God and his desire is ouercome by the will and deniall of man , so that by the nilling of the most base and impotent creature , the will of the most omnipotent is frustrated .

And therefore as Tertullian said of Tertul. in Apologet. ea . 5. the heathenish Romans ( because they had a law that their Emperour might not deifie any man to be a God , vnlesse he were approued by the Senate ) that so the deitie depended vpon mans fauour , vt si Deus homini non placuerit , Deus non erit , if God pleased not men , he should not be a God : homo iam Deo propitius esse debebit , man had that power to shew such fauour vnto God , as either to make him or marre him ; to giue him his deitie , or denie his esse .

Euen so deale these men with the will of God , de saluandis hominibus , touching the sauing of men , it must stand to the curtesie and liking of men : If men like to beleeue , and will receiue grace , then Gods will shall stand , that he shall haue men saued , and so his desire effected ; but if men will not yeeld vnto his desire , but refuse grace to be saued , then his desire shall be void , and his will of none effect : and so by this meanes , if men will not , God shall haue no man saued .

But the word of God , and the learned S. Aug. de bono pers. Fathers teach vs otherwise ; that touching those he will haue saued , Iubet credere , & facit vt credant , he biddeth them to beleeue , and worketh faith and beleefe in them . And so S. Gregorie saith , Superna gratia prius Greg. Mor. l. 16. c. 10. agit in nobis aliquid sine nobis , The heauenly grace doth first worke in vs without vs , before we can worke with it . So another saith , Deus obsignauit pactum in cordibus electorum per internam regenerationem , quam ille ipse operatus est in ipsis : God sealeth his couenant in the Abbas de ver. grat . Christi . hearts of his chosen by an inward regeneration , which regeneration he himselfe worketh in them .

As therfore he worketh grace , faith , hope , and charitie , and all other spirituall graces in all those that are saued , so would he worke the same in all , if he would haue all to be saued .

But against this it may be obiected , Obiect . what S. Peter saith : that he would haue 2 Pet. 3. 1 Tim. 2. 4. all men to be saued , and to come to the knowledge of his will . And therefore either there are diuers and contrary wils in God , or it is his will , that all should be saued , but yet are not , because they will not beleeue . The will of God is not diuers . Damasc . l. 2. c. 46.

I answer : That the will of God is diuersly distinguished by the Doctors ,

As Damascen , into an 1. Antecedent will 2. Consequent will will .

Lombard and the Schoolemen , Lib. I. c. 45.

Into his 1. Signified will . 2. Well-pleasing will .

Tertullian , into his 1. Efficient Lib. Exhort . ad castitatem . will . 2. Permissiue will .

Whereof he calleth the first voluntas pura , and the other voluntas indulgentiae .

S. Augustine , into his 1. Effectuall working , & omnipotent will . Enchirid. cap. 102. & 103. 2. Not working , or not efficient will .

Others into his Absolute will Conditionall will

Others into his Secret will Reuealed will

All which , and all such like distinctions of Gods will , if they be diligently obserued and well vnderstood , doe fall into the same end , and doe no wayes proue either diuers wils to be in God , or any contradiction to be in the will of God . For it is most certaine , that as the essence of God is most simple , without composition or diuision , so the will of God , which is nothing else but his eternall decree concerning all things , is one and the selfe same immutable and vnresistible : in so much that the wicked , who as much as in them lieth , doe resist the will of God reuealed and commanded vnto vs in his word , yet notwithstanding will they nill they , they fulfill the will of God decreed in himselfe from all eternitie ; as you may see most plainly in the example of Pilate , Herod , and the wicked Iewes , who in crucifying Christ , rebelled and resisted the will of God reuealed in his word , yet herein they did performe the secret will of God , which before all worlds he had determined should be done , as S. Peter sheweth : Acts 2. 23. Aug. in Enchirid. cap. 98. Et sic in hoc ipso quod contra voluntatem Dei fecerunt , de ipsis facta est voluntas eius : And so in this verie thing wherein they did against Gods will , God effected his owne will . Et de his qui faciunt Idem de cor. & gratiâ . quod non vult , facit ipse , quae vult : And touching these men which doe against his will , he doth whatsoeuer he will .

Quia voluntas Dei Alia , quam fieri vult à nobis . Alia , de nobis , saith Zanchie . Zanch. cap. 3. de Nat. Dei .

The will of God is either that which he would haue done of vs , or that which hee meaneth to doe concerning vs .

And if this seeme to be diuers and contrarie , that he should command one thing and doe another ; as to command Abraham to sacrifice his son , and yet to hinder it ; to command Pharaoh to let Israel goe , and yet to harden his heart , that he could not let them goe ; to command the wicked to keepe his lawes , and yet to deliuer them to vile affections ; to say , he willeth all to be saued , and yet to decree their reprobation , &c.

I answer : That herein indeed it may seeme to be diuers and contrarie , but that is not in respect of his will simply considered ; but

1. Partly , in respect of the diuers things which God willeth .

2. Partly , in respect of the diuers manners , wherewith he seemes to will the things that he willeth .

For he willeth 1. Good . 2. Euill .

Sed alio atque alio modo : But not after the same manner . For he willeth good simply of it selfe , and for it owne sake . He willeth euill , sed propter bonum , for to effect a further good , as he willed the death of Christ , but for the saluation of all the Elect. And therefore the first is called voluntas placens , his well-pleasing will : and the second is called voluntas permissiua , his permissiue will : and sometimes he willeth things simply , and this is alwayes performed , and therefore this is only the will of God properly spoken ; & sometimes he wils things conditionally , as when he willeth all to be saued , if they beleeue ; and this is not alwayes fulfilled : and therefore properly cannot be said to be the will of God , because his will properly taken , is alwayes absolute and most certainly accomplished .

And so in all the Commandements Zanch. quo supra . of God , we must vnderstand the will of God to be either 1. Declarans . 2. Efficiens .

The first is that which sheweth what should be done , and so the Law is called doctrina , a rule which sheweth vs what pleaseth or displeaseth God .

The second is that which causeth vs to doe what is pleasing to him , and so the Law is called mandatum , when he maketh the Elect to walke in his paths , Ezech. 11. 20. or worketh faith in their hearts to beleeue in Christ . The 1. may be broken by the wicked . The 2. cannot : for my counsell shall stand , and my will Esay 46. shall be done , saith the Lord .

But then it may be obiected : that Obiect . the wicked sinne not , because they doe not breake , or doe any thing against the absolute and proper will of God .

I answer : That sinne is not defined to be the transgressing of the secret will of God which cannot be broken , but of his declared and reuealed will , Zanch. lib. 3. cap. 4. de Nat. Dei . which only sheweth what is pleasing or displeasing to him .

Hereby then you see the will of God is only one , immutable and vnchangeable , and that although he giueth his Law vnto all , yea , both legem operandi , & legem credendi , to shew what should be done , and what should be beleeued ; yet it is not his absolute will that all men should either doe or beleeue the same , that they might be saued . For if it were , who could resist it ? Rom. 9. 19. God therefore doth not so confusedly giue his sauing grace , as to leaue it in the will and power of man , either to receiue it , or to refuse it , but hath determined the set number of them that shall receiue it , as you may see most plainly * * Acts 2. 47. , that so many did beleeue which were preordained of God to beleeue .

But then you will say againe , Why doth God bid vs to doe , or to beleeue , when as it is impossible for vs , of our selues , to doe the same ?

I answer : That he doth it ,

In respect of The Wicked . The Godly .

1. To restraine the impietie of the Why God commandeth the things we cannot do . wicked , or if notwithstanding Gods admonitions , they grow worse and worse , then shall they be inexcusable in the day of wrath , and God shall be iustified in his sayings , and cleere when they are iudged .

2. That the godly might hereby see what they might haue done in Adam , and what they may doe in Christ , and therefore to pray for grace from him to performe duties required : for , Vt praecipit Deus quod vult , ita dat August . gratiam implere quod praecipit , As God sheweth them what he would haue done , so he giueth them grace to doe it .

But yet it may be , the wicked will Obiect . obiect that this is plaine delusion , to bid them doe , and beleeue , and yet neuer to will that they should doe it .

I answer ; to shew what is his will , That God deludeth no man . i. wel-pleasing to him , to promise life if they doe , or punishment if they doe it not , is no delusion , though he giues them no power to doe the same ; and this our Sauiour sheweth in the parable of them that were bidden to the wedding : the first were bidden , and came not ; the second bidden , and compelled . Did he delude the first , because he did not compell them ? No waies , for he bade them ; a sufficient token of his loue ; and they refused , a sufficient contempt to deserue exclusion : and yet the absolute will of the King was not the same in both : for he did but barely bid the first , to shew what he liked , voluntate declaratiua , but he compelled the second to shew his absolute will , that he would haue them come .

Euen so , when God sheweth the wicked what is pleasing to him , and the dutie of them , and thereupon promiseth a reward if they doe it , or punishment if they doe it not ; he doth no way delude them , though he doth not giue them power to performe this dutie of theirs .

When therefore he biddeth the wicked to come vnto him , and they refuse to come , if euer after they be excluded , then surely , culpa non est vocantis sed renuentis , the fault is in him that refuseth , and not in him that calleth : and therefore merito peri●t aegrotus qui non medicum vocat , sed vltro venientem respuit , The languishing soule doth worthily perish , which not only seeketh no Phisitian , but also refuseth the heauenly Phisicke offered vnto him , saith S. Augustine .

But if we looke further , and see God compelling the one , by working grace and repentance in his heart to doe his will , and to beleeue in Christ , this is his mercy , for he hath mercy on whom he will haue mercie ; and if he doth not compell the other , that is his iustice , for there are vessels of wrath , prepared for Rom. 9. 22. destruction ; and so as S. Augustine saith , huic fit misericordia , tibi non fit iniuria : he sheweth mercie vnto the one , and he doth no wrong vnto the other .

All this S. Aug. sheweth by this comparison , Aug. de Benedict . Jacob & Esau . sicut pluit dominus super segetes & super spinas , sed segeti pluit ad horreum , spinis ad ignem , & tamen vna est pluuia : As the Lord raineth vpon the good corne , and vpon the briers and thistles ; vpon the corne , to ripen it for the barn ; vpon the thornes and bryers , to fit them for the fire , and yet the selfe same raine doth both : euen so the will of God , i. voluntas declaratiua , the word of God is preached both to the good and bad ; to the good , for their conuersion , and to the bad for their further confusion , because they are made hereby without excuse : and of this firmissimè tene ( saith S. Augustine ) Aug. de fide ad Petrum , ca. 35. eos quos vasa misericordiae fecit , perire non posse : nec quemquam eorum quos non praedestinauit ad vitam , vlla ratione posse saluari : Be sure that none of the vessels of mercie can perish , nor of those whom he hath not predestinated can any waies be saued .

And he sheweth the reason hereof Idem ad Syxt . Presb . Ep. 105. elsewhere , saying : Si omnes liberarentur , lateret , quid peccato per iustitiam debeatur ; si nemo , quid gratia largiretur : If all Why all men are not saued . should be saued , what in iustice was due for sinne should not haue beene knowne ; if none , the goodnesse of grace had not beene seene ; therefore he giueth grace to some to shew the riches of his mercie , and he denieth it to others to shew the equitie of his iustice , to punish man for sinne .

For the decree of reprobation , non ponit necessitatem damnationis nisi interveniente peccato , & quidem cons●quntiuè , Idem ibid. non causaliter est a reprobatione damnatio : for the decree of reprobation , being nothing else but decretum non miserendi , a decree of not hauing mercie , doth not impose a necessitie of damnation but in respect of sinne that goeth betweene : for which sinne iustissimè or dinauit eos ad poenas , he most iustly decreed their damnation .

And therefore , qui liberatur habet vnde gratias agat , qui damnatur non habet quod reprehendat : He that is deliuered hath that for which he should be thankfull , and he that is condemned , hath nought but his owne sinnes , that he can reprehend ; for si in remittendo Idem de bono perseueran● . debitum bonitas , in exigendo , aequitas , tum nusquam apud Deum inuenitur iniquitas : If in remitting debt we shew pietie , in demanding , equitie , then no way with God can we finde iniquitie .

Hereby then you see , that although in respect of the merits of Christs Passion , the worthinesse of his Person , and the power of his will , one drop of his bloud were of sufficient worth to expiate the sinnes of the whole world , as S. Clement saith , Modicam guttam sanguinis Christi propter vnionem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro redemptione totius humani generis suffecisse : the least drop of his bloud by reason of his hypostatical vnion with the Deitie , were a sufficient pay and satisfaction for the sinnes of all men , yet that it is not the absolute will of God to giue that grace vnto all .

And therefore our Sauiour Christ himselfe excepteth those whom he meaneth not to bestow his grace vpon , from his societie , I came not to call the righteous : he excludeth from his Matt 9. 13. prayer , non pro mundo rogo , I pray not Iohn 17. 9. for the world , i. pro impijs , saith S. Ierome , or for those that wholly addict themselues to the world , saith S. Bernard , or qui sequuntur concupiscentiam carnis , which follow the lust of the flesh , saith S. Augustine ; and he forbiddeth vs to giue them the holy pledges of saluation : Giue not that which is holy vnto dogges . S. Paul heere doth not so much as wish them any grace , and the Prophet Dauid doth absolutely pray against all grace to be giuen them , saying : Let their table be made a snare , euer Psa. 69. 22. bow downe there backes , and let that which was for their wealth be vnto them an occasion of falling .

And therefore S. Augustine saith , si Aug. de Ciuit. Dei lib. 21. ca. 24. certa esset Ecclesia , vel si certi essent illi qui praedestinati sunt in ignem aeternum ire cum diabolo , tum nec pro ijs oraret Ecclesia plus quàm pro ipso diabolo : inde autem oramus & pro salute omnium operam damus , quia de omnibus bene speramus . If the Church were certaine , or if we knew them that are predestinated to euerlasting fire with the deuill and his Angels , then would we pray no more for them then we doe for the deuill : but we doe therefore pray for all , because propter ignorantiam , we know them not that are reprobates ; sed iuxta iudicium charitatis , but according to the iudgement of charitie , doe hope well of all , to be elected .

To the faithfull therefore , we wish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; grace and peace ; but to the wicked , fire and brimstone , storme and tempest , woes and curses , this is their portion for euer .

And the reason of this deniall of grace vnto the wicked ( for though Zanch. ibid. de nat. Dei there is no precedent cause of Gods will , yet there is alwaies a iust reason of his will ( as Zanchie saith ) in respect of themselues ( besides many other ) may be said to be threefold .

1. Because Satan as a prince of this world , ruleth in the hearts of these children of disobedience , and they giue themselues wholly to follow his wicked suggestions : for as the godly vtuntur mundo Why sauing grace is denied to the wicked . vt fruantur Deo , so the wicked vtuntur Deo , vt fruantur mundo , doe vse the world that they may enioy God : so the wicked doe only make vse of God that they may enioy the World . And therefore what reason haue they to expect any grace from Christ that giue themselues wholly to the seruice of Antichrist ?

2. Because that although the Sonne of God did sweat the drops and clots of bloud in his agonie , and that in such quantitie , that it trickled downe to the ground to blesse the earth that was accursed for the sinne of man .

Sanguis erant Lachrymae , quaecunque foramina Lucan . nouit Humor ab his largus manat cruor : ora redundant Et patulae nares , sudor rubet , omnia plenis , Membra fluunt venis , totum est pro vulnere corpus .

His teares were bloud , his hart was full of sorrow , non vllus dolor sicut dolor suus . Lament . As Niobe saith , Nec similis toto moeror in orbe fuit , no griefe in all the world like vnto his griefe , his whole life being but a map of sorrow , and his whole body wholly wounded ; so that the remembrance hereof is so powerfull and effectuall to the godly , that nihil adeo graue , quod non aequanimiter toleratur si Greg. in Moral . Christi passio in memoriam reuocetur : they thinke nothing too much to doe , nor any thing too great to suffer for his sake , that suffered so much for them .

Yet this cursed and wretched world , these generations of vipers doe tread vnder feet the Sonne of God , and count the bloud of the Testament as an vnholy thing , and despise the spirit of grace ; and therefore ▪ the blessed Apostle telleth the Church of Philippi , weeping , that They are the enemies of the Crosse of Christ , whose God is their belly , Philip. 3. 18. 19. whose glory is their shame , whose end is fearefull damnation : and this very reason S. Iohn toucheth when he saith , that Christ came into the world , and the world receiued him not , but did vnto him what pleased them . Iohn 1. 11.

3. Because that although the Saints and seruants of God haue done them no hurt ; for Iustus quid fecit ? What hath the righteous done ? yet they despise them , and trample them vnder feet , as the clay in the streets ; dementia insanabilis , their rage is implacable , & faciunt vnitatem contra vnitatem : they conspire together against the godly , and especially against the Ministers of Christ , whose preachings are accounted but as Cassandraes prophesies , and themselues deemed worse then Iustinians orators . And our Sauiour obiecteth these three reasons against the Iewes :

1. Ye are of your father the deuill , Iohn 8. 44. and the will of your father ye doe .

2. How often would I haue gathered you , and ye would not ? heere is contempt against himselfe .

3. Thou killest the Prophets , and stonest Luk. 13. 34. them that are sent vnto you , heere is crueltie against his Ministers , and therfore as they regard not to know God , so Rom. 1. 28. God regards not them , but giues them ouer vnto three fearefull traditions :

1. To the lust of a wicked heart . 2. To most vile and base affections .

And 3. To a reprobate sence to doe those things that are not conuenient : whereby it comes to passe , that all of them impiè viuendo , fictè sperando , iustè desperando , miserè pereunt : by liuing most wickedly , and yet hope for pardon all their life , but despaire of pardon at their death , they miserably perish to euerlasting death : where ( as S. Augustine speaketh ) nec tortores deficiant , nec torti miseri moriantur , sed per millia Aug. ser. 55. millia annorum cruciandi , nec tamen in secula liberandi , neither tormentors are wanting , nor the miserably tormented any waies eased , but for thousand thousands of yeeres plagued , and yet neuer to be deliuered : and there shall be ( saith Isidorus ) semper velle quod nunquam erit , & semper nolle quod nunquam non Isido . tom. 1. de summo 〈◊〉 . erit , a will neuer satisfied , and a nill nener gratified , neuer inioying the ease they would , and alwaies suffering the paines they would not .

Oh then ( beloued Brethren ) let this one point of Doctrine teach vs a double instruction .

1. To terrifie the wicked from their sinfull waies : for they may assure themselues , that so long as they remaine wicked , they haue no promise of grace , but a most fearefull expectation of eternall destruction .

Si durus est hic sermo : If this be a hard saying , it is quia cor durius , because their hearts are harder ; for if they returne vnto the Lord , the Lord will soone receiue them : but if God offereth grace and they refuse the same , then the heauens may wonder and the earth may tremble : if we tremble not at the consideration of this doctrine .

For if the Sunne did stand still at the prayer of Iosua , if it retired 10. degrees in the diall of Ahaz , at the word of Esayas , and was darkened at the Passion of our Sauiour , then no maruell if it stood still and neuer moued , if it retired to the vttermost parts of the world and neuer returned , or be vtterly darkened and neuer inlightened for very shame and wonder , that light should come into the world , and yet men should loue darknesse more then light , that the grace of God should be offered , and yet that grace should be refused .

And if mount Sinai trembled at the giuing of the Law , or the wals of Iericho fell downe when the Priests founded their trumpets , and the earth quaked at the passion of our Sauiour ( as fainting vnder such a hideous burthen , that the most accursed sonnes of mortall men should put to death the most blessed Son of the immortall God ) then no maruell if the whole world trembled , to see the wicked making no account of this Law : or if the fabricke of heauen should fall , when the Priests and Preachers of Gods word doe sound the trumpets of vengeance against the transgressors of this Law ? or if heauen and earth should be dissolued into their ancient Chaos , when truth it selfe shall threaten vengeance to the refusers of his grace , and assure woes and curses to the enemies of his crosse , and despisers of his Spirit ; and yet for all this , that they should still continue fearelesse and carelesse in their most vile and abominable courses .

But indeed the heauens and the earth are reserued for that great and terrible day which is to come , and are now sustained for the good of the Saints , and the further condemnation of the wicked , which will hastily come vpon them , if they doe not speedily repent .

2. This should perswade the good and godly Saints , to haue nothing to doe with the stoole of wickednesse , but to separate themselues from the societie of wicked men , as the Apostle teacheth , 2 Cor. 6. 17 , 18. Ephes. 5. 7. That Christ died for all men .

De 2. Whether Christ Iesus came into the world to die for all men , that all men might be saued , if they would receiue him and beleeue in his name : I answer , that he did : for so the Apostle teacheth , that he gaue himselfe a ransome 1 Tim. 2. 6. Heb. 2. 9. for all men , that he tasted death for all men , & S. Iohn saith , that he is the propitiation , not only for our sins , whereby he meaneth the elected Saints , but also for the sinnes of the whole world : i. of all 1 Ioh. 2. 2. the men in the world .

But to these and all other such places , it is answered : 1. That either all is put for many , as he healed all that were oppressed of the Deuill a a Acts 10. 38. : i. verie many , or all that came vnto him , or all that besought him : and so it is said , that all the land of Iudea , and they of Ierusalem , went vnto Iohn the Baptist , and were all baptized of him b b Mar. 1. 5. , i. abundance of people , whole multitudes went vnto him , and not euerie particular man whatsoeuer .

2. Or else , that all is put , pro singulis generum , non pro generibus singulorum , for all of one kinde : as where Christ is said to haue healed all sicknesses and Matt. 4. 23. diseases . The meaning is , that he healed all kinde of diseases , or diseases of all kinde , leprosie , palsie , feauers , &c. and not that he healed euerie particular man that was diseased . The like phrase is vsed , Acts 10. 12. &c.

For it cannot be denied , but that by all is vnderstood ,

1. Sometimes the elect only , as Ioh. 12. 32. and that if I were lift vp from the earth , ( i ) , vpon the crosse , will draw all vnto me , ( i. ) all the elect , and so it is vnderstood in many other places of the Scriptures . As ᵃ , Esay 54. 13. Jer. 31. 34.

2. Sometimes the reprobate only , as Philip. 2. 21. All seeke their owne , and not that which is the Lord Iesus , ( i. ) all the reprobates and wicked men doe only seeke for their owne profit and pleasure , and not the glorie of the Lord Iesus . And so it is said , that no man receiued the testimonie of Christ , ( i. ) none of all the reprobates and worldly men receiued the testimonie of Christ .

3. Sometimes the elect and reprobates , Ioh. 3. 32. as Rom. 3. 23. All haue sinned , and are depriued of the glorie of God .

And therefore they say , that where Christ is said to haue died for all men , and to be the reconciliation for the sinnes of all men , or for the sinnes of the whole world , it must be vnderstood of many , as Matth. 26. 28. This is my bloud Mat. 26. 28. of the new Testament , which is shed for many , for the remission of sinnes : or else it must be vnderstood of all the faithfull only , and none else .

But to this faire seeming glosse of these men , I answer , that although this distinction or restriction of all in many places may hold good , for many , or for all of one kinde : yet in this case , where Christ is said to haue died for all , all must not be restrained to the elect only : for so S. Iohn saith , that he is not the reconciliation for our sinnes only , i. for the elect only , but also for the sins 1 Ioh. 2. 2. of the whole world . And where it is said , that God gaue his Sonne to die for the Ioh. 3. 16. world ; and Christ saith , that he came to saue the world , we must not restraine & Cap. 12. 47. the world vnto the elect only , but rather for all the men of the world : for where it is said , God so loued the world , that he gaue his only begotten Sonne , that whosoeuer beleeueth in him should not perish , but haue euerlasting life ; if wee should say , that by the world here is vnderstood the elect , the whole sentence of Christ would proue to be full of absurdities .

For that were a strange saying : God so loued the elect , that he gaue his only begotten Sonne , that whosoeuer of the elect should beleeue in him should not perish , but haue euerlasting life .

And therfore it must be vnderstood of all men in generall , that God gaue his Sonne for them all , that whosoeuer of them all should beleeue in him should not perish , but haue euerlasting life . And so Prosper , Fulgentius , and diuers others , after S. Augustine , doe auerre that God gaue his Sonne to die pro toto genere humano , for all mankinde , and that Christ offered himselfe a sacrifice for the sinnes of the whole world ; and therefore commandeth vs to preach the Gospell of faith and repentance vnto Matth. 28. vlt. all men .

And so the Apostle sheweth , that some shall denie the Lord that bought 2 Pet. 2. them . And S. Paul biddeth vs , not to Rom. 14. 15. destroy him with our meat , for whom Christ died : and in many other places it appeares most manifestly , that God gaue his Sonne to die for all men . Heb. 10. 29. Why Christ died for all men .

And the reason hereof may be said to be two-fold .

1. That all men might haue a remedie and a Sauiour , if they themselues would receiue grace , and lay hold on the same .

2. That God might be iustified in his saying , and cleere when they are iudged , which otherwise could not be . For how could he lay it as a sinne vnto their charge , to refuse the grace of Christ , if Christ were neuer sent nor intended to be sent for them ? and therefore God sent his Sonne to die for all , that all might be saued , if they should receiue him ; or be iustly condemned , if they did neglect him : for seeing God gaue the meanes to helpe them , and they neglected this meanes , then are they without excuse , they haue not a word to speake .

But against this it is obiected , that Obiect . he came to giue his life a ransome for manie , Mat. 20. 28. Matt. 20. 28. Esay 53. 11. therefore not for all : for his sheepe , Ioh. 10. 15. therefore not for the goats : for his friends , Ioh. 15. 14. for his Church , Eph. 5. 25. for them that beleeue , Rom. 3. 22. and for them that obey , Heb. 5. 9. therefore not for his foes , not for alients , not for infidels , not for the disobedient , and such like .

I answer : that for the vnderstanding of these , and all such like places , we must remember that the intention and purpose of God , in sending his Sonne into the world , is two-fold .

1. Generall , that all men might haue a sufficient remedie giuen and offered vnto them , to saue them , if they accepted the remedie , or to make them without excuse , if they refused or neglected the same .

2. Speciall , that ( seeing God did foresee the maliciousnesse of man would not of it selfe regard it ) by the assistance of his more especiall grace working in the hearts of his chosen , they should yeeld to accept and apply the grace of Christ for their saluation .

And so God gaue his Sonne to die for all , but not with a purpose to worke the application of his death in all , for the saluation of all ; but only ( as I said before ) to shew his loue in giuing him , and to make them without excuse for neglecting him . And hee gaue him for his sheepe , for his friends , &c. with a speciall intent to help their imbecillitie , to worke grace in their hearts , to make them to lay hold and apply the benefits of his death for their eternall saluation .

And now by this one distinction , I may easily answer to all obiections : for ,

1. In that they say , for whom Christ died , for them he intercedeth and prayeth , and for whom he prayeth not , for them he died not ; for none would offer the sacrifice of his bodie for them , for whom he would not offer the sacrifice of his lips : but for the wicked and reprobates he prayeth not , I pray not for the world , Ioh. 17. 9. therefore for the wicked reprobates he died not .

I answer : that for whom hee died with a speciall intent to worke the effectuall application of his death , thereby to saue them , for them he prayed , that so his death might be effectuall for them , & econtra for whom he prayed not , I confesse he died not with an intent to worke the effectuall application of his death , thereby to saue them , but only to procure them a sufficient remedie to be saued , if they would , thereby to shew his loue , in giuing this remedie , and to make them without excuse for neglecting the same .

2. In that they say , Christ died for those only in whom he hath attained the end of his death , for that whatsoeuer attaineth not vnto his end is done in vaine , and argueth want of wisdome or power in the agent . But the end of Christ his death , i. saluation , is attained vnto only in the elect , Matth. 16. 16. Ioh. 3. 36. and therefore his death was only for the elect .

I answer to the minor proposition , that the end of Christs death is two-fold .

1. The saluation of the elect , by applying his death vnto them , through the speciall working of his grace .

2. The manifesting of his loue , and making the wicked without excuse , for not receiuing his grace : he only dying for these , and not working in them the speciall application of his death . And so the end of Christs death is indeed attained vnto , both in the elect and in the reprobate .

3. In that they say : For whom Christ died , for them he made full satisfaction for their sinnes , as the Apostle sheweth , in whom we haue redemption Ephes. 1. 7. through his bloud , the forgiuenesse of sinnes according to the riches of his grace : but Christ made not any satisfaction Coloss. 1. 14. for the sinnes of the reprobate , for if he had , then God in iustice could not punish them for those sinnes for which Christ had fully satisfied : therefore it cannot be that Christ died for the reprobates .

I answer : that Christ made sufficient The wicked condemned for not applying the merits of Christ . satisfaction for the sinnes of the reprobates , and yet God in iustice may punish them , for want of application of the merits of Christ : for as the patient may well perish though the physicke be made for him , if he doth not receiue & apply the same vnto himselfe : as S. Augustine sheweth , that we were all sicke of sinne , and the heauenly Physitian descended vnto vs , and brought vs heauenly physicke , imo pharmaca benedicta , euen most blessed medicines : yet , merito perijt aegrotus , the sicke man may well perish , if he doth not receiue and apply this heauenly physicke vnto himselfe : euen so though Christ died for them , and made satisfaction for their sinnes , yet may they be most iustly condemned , for not receiuing and applying the same vnto themselues , but to suffer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this great price , to bee vneffectuall vnto them .

And this our Sauiour sheweth ; This Ioh. 3. 19. is condemnation , that light is come vnto the world , and men loue darknesse more than light : for this is spoken of the reprobate , and not of the godly ; for they loue light more than darknesse ; and therefore this is the condemnation of the wicked , that light , i. Christ Iesus is come vnto them , and yet they refuse to accept him , or to apply his benefits vnto themselues , and doe loue darknesse more than light , because their works are euill .

And therfore in a word to determine this question , I say , that the exhibition , or giuing of Christ , was for all men , the manifestation of him , by the preaching of the word , vnto many , and the speciall application of him by a liuely and sauing faith vnto few , according to that saying of our Sauiour Christ , Manie are called , but few are chosen .

And so you see in what sense Christ may be said to haue died for all men , and to procure grace for all men , and in what sense he may be said to die only for his elect , and to procure grace only vnto the elected Saints .

And from hence we may behold with ioy , and consider with admiration the exuberancie , and the exceeding superabundancie of Gods loue vnto his elected Saints and chosen people aboue all other men in the world : for being all in the same masse of corruption , cui nihil nisi supplicium debebatur , to all which was nothing due but destruction , we could deserue nothing at the hands of God no more then the wickedest men in the world .

And yet he doth not only giue his Sonne for vs , ( as he did for all men else ) and offer his grace vnto vs , ( as he doth vnto many others ) but also he extendeth his loue further towards vs then he doth vnto any other ; for he pittieth our vnaptnesse to receiue , and vnablenesse to retaine his grace , and therefore he helpeth our imbecillitie , and worketh grace in our hearts to accept his grace , to applie that grace vnto our selues , and to retaine that grace vnto our liues end .

And so , not of our selues , but by the speciall and effectuall working of Gods grace , we only that are elected , doe accept , apply , and retaine the grace of God , and all the benefits of Iesus Christ vnto our selues , whereby we are iustified and sanctified here , and shall be glorified hereafter .

O that we would therefore praise the Lord for his goodnesse , and shew the wonders that he doth , and the exceeding superabundant kindnesse that hee sheweth for vs , poore children of men .

And thus much for the restriction of sauing grace , as it is effectuall and beneficiall only to the Saints , though the same be done for all , and offered as sufficient vnto many , yet not effectually wrought in any , but only in the Saints and chosen people of God .

2. Touching the place where the How the godly dwell alwaies among the wicked . Saints inhabit , it is said to be Rome ; concerning which , if we doe obserue

The antiquitie The iniquitie of the same , we shall easily finde subiect for large discourses .

1. Some thinke that the Pelasgians ouerflowing the Countrey of Greece , came into Italy , and builded the Citie of Rome , and called it Roma by reason 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , Impetus . of the great strength and power thereof which Roma in Greeke doth signifie . Others thinke that the Troyans , reliquias Virgil. Aeneid . Danaum atque immitis Achillis , being tossed to and fro and wearied , with their wiues and children landing in Italy , their wiues ( by the aduice of a noble Lady , called Roma ) did burne vp their ships that they might saile no further , and therefore they were constrained to tarrie and to build a Citie , which they called Roma in remembrance of that noble Lady : & sic alij atque alij aliud atque Plut. in vit. Romuli . aliud opinati sunt , euery seuerall man had his seuerall iudgement , as S. Aug. speaketh in the like case , and Plutarch sheweth in this case .

But the common receiued opinion is , that Romulus and Remus being departed from Alba , did build the same , and erect a sanctuarie of refuge , that what malefactor soeuer did flie vnto the same , he should be safe from all reuenge ; whereby , in a short time , it grew so populous , so strong and so great a Citie , that it excelled all others , and at last became the Empresse , and Metropolitan citie of the whole world , quae inter alias caput extulit vrbes , quantum Virgil. Eglog. 1. lenta solent inter viburna cupressi .

2. For the iniquitie of it , it began in bloud , when Cain-like Romulus did vnnaturally murder his naturall brother Remus : and as Belus king of Niniuie erected a golden statue , bearing the image of his father Beel , and warranted all malefactors free that fled vnto the same ; whereby at last , the wicked Beda in Luc. ca. 11. fugitiues adored the same for a god , and so committed horrible idolatrie : euen so by their wicked asylum did the Romans multiply in such multitudes , that they exceeded all others .

And because they gaue tolerations for all Religions , there was no hinderance of their increase ; because all men are euer readier to yeeld their allegeance , Vale● . Max. then their conscience vnto their enemies : and so by these meanes they grew to the height of all impietie towards God , & of all sauage crueltie towards men : as we reade of L. Sylla , who stroue to be called foelix for his crueltie : yet C. Marius iustified him , and Caligula went beyond them both , but Nero was born to iustifie Caligula , saith Suetonius ; and so of the rest : repleti om●●●●iustitia , they were full of all vnrighteousnesse , saith the Apostle . Rom. 1. vlt.

Yet heere among these wicked people in hac famosa ciui●ate , in this citie famous for her infamie , did these beloued Saints inhabite : whereby we see , The care of the Saints .

1. Their care and circumspection . 2. Their state and condition .

It is naturall in man to desire societie , Arles li. 1. ca. 2. de Repub . saith Arist. yet there is nothing so dangerous as the societie of wicked men , saith Isidorus : for though that ship was Isidor . lib. 2. sol . not troubled that carried Peter , yet that was greatly tossed that carried Iudas , like that which carried Ionas ; and therefore all the godly that were with him , licet suis meritis firmi , yet turbebantur alienis , saith S. Ambrose : though Ambros . l. 4. super Luc. they were firme in respect of their own deserts , yet were they hazarded for the wickeds sake .

And therefore these Christians liuing among the wicked , in the midst of impietie , were very circumspect of their societie , else could they neuer haue preserued their sanctitie ; euen so should we doe : though we liue among the wicked , yet to choose the societie of the godly : for good men will make thee better , but euill men will make thee worse .

For such is the nature of men , saith S. Gregorie , Vt quoties bonus malo coniungitur , non ex bono malus melioretur , sed ex Greg. ho. 9. super Ezech. malo bonus contaminetur ; as often as the good is ioyned with the bad , the bad will sooner corrupt the good , then the good can conuert the bad .

S. Bernard therefore writing vpon Bern. in Cant. ser. 48. those words of the Canticles , as the lillie among the thornes , so is my loue among the daughters , saith , vide quomodo caute ambules inter spinas , be sure therefore to walke warily , and then as Ioseph in king Pharaohs court , Daniel in Nebuchadnezzars palace , Mordocai in Ahashuerus house , and these holy Christians among the wicked Romans did liue holily and vndefiled , so may the seruants of Christ liue godly in the kingdome of Antichrist .

For as S. Ambrose speaketh : non vtique Ambros . ep. ad Irenaeum . transire in Egyptum criminosum est , sed transire in mores Egyptiorum , it was no fault to passe into Egypt , but to follow the manners and sinnes of the Egyptians was reprouable . Moses went to Egypt , but he vsed not the Egyptian manners . So may we liue in the world , but we must not fashion our selues like vnto the world , but as the children of Israel ambulauerunt per siccum in medio Greg. lib. 6. ep. 23. maris , did walke vpon drie ground in the midst of the sea , so should we ambulare sanctè in medio mundi , liue holily in the midst of the world , saith S. Gregorie : and indeed , non est perfectè bonus , nisi qui inter malos est bonus , he is not perfectly good that is not good among the bad : for no thankes to them that liue holy in heauen , where there is no prouocation to euill , but we must liue holily with deuils , if we would liue blessedly with Angels .

This therefore condemneth all the pestilent broode of Donatists , the Brownists and Barrowests of our time , who leaue our Churches as prophane multitudes , and run away to lawlesse places .

For as the brightest day hath his cloudes , and the purest gold hath his drosse ; so the best Churches haue their imperfections , and therefore the spouse Aug. de vera Relig. c. 5. & l. 2. c. 22. contra Cresc . of Christ confesseth her selfe to be blacke though comely : and the Church of God is compared to a corn-field , wherin there are tares as well as wheat ; and to a threshing floore , wherein there is chaffe as well as corne , quia intus & foris Idem in l. De vnitate Ecclesia . mali tolerandi sunt ne pacis compago soluatur : and therefore within and without the wicked must be suffered , that the peace of the Church be not disturbed : & licet zizania in Ecclesia esse cernimus , Idem l. 2. ca. 28. retract . ex Cypriane . de Ecclesia tamen recedere non debemus , and though we see the tares in the Church , yet must we not therefore leaue the Church , saith the same S. Aug.

For if these beloued of God did not runne out of Rome that was nothing but tares , but heathenish , why should Why the Saints dwell among the wicked . we forsake the Church vpon pretence of some imperfections ?

And in very deed there be two especiall reasons , saith S. Augustine , why the godly Christians should liue with the vngodly Atheists .

1. That the euill may be conuerted . August . in Psal. 54. for

2. That the good may be exercised . for

1. If all the godly should forsake the wicked , how could the wicked be conuerted ? S. Peter was an apostata , S. Matthew was a publicane , Zacheus an oppressor , Paul a persecutor , Iustine Martyr a Gentile , S. Augustine a Manichee , Leo Affricanus a Mahumetane , Luther a Monke , Tremellius a Iew , and so many others , but by conuersing with good men , they were conuerted vnto godlinesse .

2. Oportet esse haereses , there must be heresies among you , saith S. Paul , that they which are approued among you may be knowne : for if Arrius had not beene borne , qui posuit Trinitatem Thom. 1. p. q. 31. ar. 2. substantiarum cum Trinitate personarum , which maintained a Trinitie of substances , or of Gods with the Trinitie of persons , as Aquinas saith ; and Sabellius on the contrarie , qui posuit vnitatem personae cum vnitate essentiae , which held the vnitie of person with the vnitie of essence ; the truth of those questions about the blessed Trinitie , had neuer beene so sufficiently determined by those great Doctors of the Church , The afflicted estate of the Saints among the wicked . Athanasius , S. Augustine , Hilarie . And if the wicked liued not among the godly , their patience should not be exercised , their care and circumspection could not be seene , their sanctitie not so excellent , nor their victorie so glorious .

De 2. We may see heereby the estate of Gods Church , inter impios & tyrannos , among wicked vngodly men . Terra salutiferas herbas eademque nocentes Ouid. li. 1. de remed .

Nutrit , & vrticae proxima saepe rosa est .

The same ground beares wheat , and tares , and bryers grow round about the roses : and many times , as Christ was crucified betwixt two theeues , so Iohn 19. may a godly man dwell betwixt wicked neighbours , and what is worse then that ? for

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hesiod . li. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A bad neighbour is hurtfull , but he that hath got a good neighbour , hath purchased an honourable commodity , saith Hesiod . And yet the godly must neede , dwell among the wicked : Lot among the Sodomites , Abraham among the Canaanites , Moses among the Egyptians , and all the Ministers of Christ are sent forth as Lambes among Wolues : what then can they looke for at the hands of such neighbours , but vexations and afflictions , this is the lot of Deut. 4. the righteous : aske of the daies of old , as Moses saith , and you shall see that from her beginning the Church of God wanted not oppression ; and Christ himselfe telleth vs , that to her ending she shall not be void of affliction .

Sanguine fundata est Ecclesia , sanguine coepit , Sanguine succreuit , sanguine finis erit .

No age vnafflicted , no Church vnassaulted , no Saint vnattempted , no time but too bad , yet none so bad as this : for S. Bernard tels vs that the afflictions of Bern. in parab . Christi & Ecclesiae . the Church heretofore were like the waues of the sea , that came one after another .

1. Persecution , when as alij flammi● Euseb. Eccl. hist. li. 8. c. 11. & 12. exusti , alij ferro perempti , alij patibulo cruciati : Some were stoned , as Steuen ; some crucified , as Peter ; some beheaded , as Paul ; some burned , as Laurentius ; others banished , and all persecuted .

2. Diuision . For terra Ecclesiae sanguine martyrum impinguata , the ground of the Church being fatted and manured with the bloud of Saints , which is the seed of the Church , as S. Aug. speaketh , it brought forth fruit the more abundantly , and made many heathens by the beholding of their constancie , to become Christians , as Sozomene writeth . Therefore the deuill changed his course , and knowing that nullus pe●or quam domesticus inimicus , none can be worse then the homebred foe , he stirred vp swarmes of heretikes , that within the bosome of the Church , did seeke the ruine of the Church : for while the Church was at peace within it selfe , it flourished , & nulla potuit inuidia Euseb. lib. 8. ca. 1. prohibere , Satan with all his malice , the world with all his cunning , and tyrants with all their crueltie , could neuer hinder the prosperous increase of the Church : but when they whetted their tongues , and blunted their pennes against themselues ,

Hic primum ex alto delubri culmine telis Virgil. li. 2. Nostrorum obruimur , oriturque miserrima caedes .

Then did the Lord darken the glorie of the daughter of Sion , and the Church of Christ was most grieuously molested .

3. Ambition , for as the crueltie of tyrants superata erat in patientia Martyrum , was ouercome by the patience of the Martyrs , so the subtiltie of heretikes depulsa est in sapientia doctorum , was discouered by the wisdome of the Saints : and therefore Satan sent the spirit of pride and ambition , whereby the Priests themselues came to be rather Crassiani then Christiani , more secular then spirituall , as Budaeus speaketh , aiming Budaeus l. 5. at honours , and seeking for promotions , and not that which was the Lord Iesus .

4. Dissimulation and hypocrisie , as a cloake & mantle of their impietie , and so the afflictions of the Primitiue Church came one after another . But Our estate now , worse then the state of the Saints in Rome . now all of these and more then these , vt morbus cumulatus , are heaped together one vpon another to oppresse the Church : our soules are among Lions , our diuisions and distractions haue rent the Church like Ieroboams garment ; our ambition carries vs with Phaeton beyond the moone , and our hypocrisie , if it may be said to be hypocrisie , quae iam latere prae abundantia non valet , & prae impudentia non quaerit , which by reason of the abundance thereof may not , and by reason of its impudencie , seekes not to be concealed , is growne to the height to fill vp the measure of our iniquitie : Euery man hath Christum in Aug. l. de spiritu & anima ca. 62. codice , but non in corde , as S. Augustine speaketh ; or as S. Bernard saith , we giue linguam Christo , our profession vnto Christ , but animam diabolo , our conuersation vnto the deuill .

We reade of the Turkes , that dum voluntesse & Iudae● & Christian● nec Iudaei sunt nec Christiani , while they would be both Iewes and Christians , they are neither Iewes nor Christians : so we haue a Christian shew , but a Iewish life , being full of all vnrighteousnesse : what What the Saints should doe in afflictions . Heb. 11. 37. therefore shall the poore Christians do among such vnchristian people ?

1. Let them looke vnto the author and finisher of their peace , and vnto all precedent Saints that euer dwelt in the 1. Look vpon the example of the Saints . Aug. de Ciuitat . Dei , l. 5. ca. 11. midst of such wicked people , and were destituted , afflicted and tormented ; and yet nullo praemio nec poena huius mundi ab aeternae illius patriae societate seducti : neither the allurements nor the punishments of this world could withdraw them from their most holy profession : but were like the palme tree , which though it hath neuer so much weight on the top , and neuer so many snakes at the roote , yet still saith nec premor nec perimor , neither am I prest by the one , nor opprest by the other .

For as the knife may scrape the adamant , yet cannot pierce it ; as the flames may compasse the Salamander , yet cannot burne it , and as the waues may beat vpon the rockes , yet cannot shake them ; euen so the wicked may vex the godly , but they cannot hurt them , capitis poena nos afficere possunt , nocere non Iustinus Martyr . Apoc. 2. possunt , they can take away our life , but they cannot hinder vs to eternall life .

And therefore march valiantly ô my soule : and let vs be like the Cypresse tree , quae etiam hyeme viriditatem suam non amittit , which keepes her viriditie and freshnesse in the midst of winter . So let nothing daunt vs or dismay vs in the course of Christianitie , nam vere tuta est cum Christo & pro Christo pugna in qua nec vulneratus , nec occisus trucidaberis victoria , for in this fight with Christ and for Christ , though we be wounded , though we be slaine , yet are we sure of victorie , saith S. Bernard : and therefore as the old Prouerbe is ,

Quisquis benigno nauigabit numine : Is vel saligno nauigabit vimine :

If God be with vs , we neede not care who be against vs .

2. Let them lift vp their eies vnto God 2. To call vpon God . and pray vnto him , that he would be their helper & defender , nam cum mundus plenus est spinis , in terra sunt , in aëre sunt , Bern. super Cant. ser. 48. in carne tua sunt ; for seeing the world is full of thornes , full of wicked men , versari in his & minimè laedi divinae potentiae est , & non virtutis humanae , to dwell among them and not to be corrupted by them , is from the grace of God , and not by any power of man , and therefore we should pray to God who Symplic . in Arles phis . lib. 1. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deus in opportunitatibus , a God in the needfull time of trouble , as Simplicius calleth him , that hee would send vnto vs auxilium diuinum quando desit auxilium humanum , his diuine helpe from aboue , when we haue no helpe in our selues .

Wee should heereby learne patience , 3. To learn patience & circumspection . and especially circumspection ( as I said before ) for as these Christians liuing in Rome , must needs bee wary ; so , while Rome liues amongst vs , wee haue as great neede to doe the like ; and as there are more motes in the house then are seene in the Sunne : so there may be more aduersaries about vs , more schismaticks , more rauening wolues then wee imagine : therefore I say we should watch , and I say no more but watch . And so much for the place where the Saints inhabited .

3. Touching the proper differences whereby the Saints are distinguished , we must take them as they lie in order .

1. Of their dilection , Beloued of God :

Touching which , I will obserue these two points , 1. Whom in these words the Apostle meaneth . 2. What things hereby the Apostle teacheth .

De 1. The Latines haue no word that Zanch. de nat. Dei . l. 4. doth expresse the etymologie and full meaning of loue . And therefore some say , that amor , loue , is deriued of an Hebrew word which signifies to burne , in respect of the vehement affection of it , & so the Poets resembled it , est mollis flamma medullis & caeco carpitur igni , Cant. 8. 6. 7. & the Scripture it selfe compares it vnto fire . And yet the Latines do affirme , plus esse amare quàm diligere , that it is more to loue , then to wish well ; but here the Apostle vseth a word which signifieth more then to loue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phauorinus . Beloued of God ; for the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth the same thing , as Cicero turneth , to be contented , or that wherein we doe rest our selues satisfied . As the father said of the sonne , hic est filius meus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this is Mat. 3. vlt. my beloued Sonne , in quo acquiesco , in whom I rest my selfe contented . So that heerein wee finde three things .

1. An inclination to the thing chosen 1 Ioh. 4. 10. to set our liking on , for loue doth include , Et iudicium eligentis , & actionem S●aliger de subtilitate exercit. 317. §. 3. seiungentis rem electam ab alijs , saith Scaliger , The iudgement of the chuser , and his action to separate the thing chosen from all other things .

2. A desire to be vnited to it , as we may see in Matt. 23. 34. Deut. 5. 29.

3. A ioyfull contentment in it : as this is my rest for euer , here will I dwell , for Ps. 132. 4. I haue a delight therein .

And therefore , though the loue of God signifieth no affection or passion , as it doth in man , yet we finde therein

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a good will , or a decree of hauing mercie .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an actuall beneficence , or doing good to them , creating them , sustaining them , and guiding them .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a delighting in them . And this loue of God extends it selfe , The large extent of Gods loue .

1. And in the highest degree towards himselfe . 2. Towards all things that be .

1. In respect of the will and vnitie of essence , the three persons loue each other with an vnconceiuable essentiall loue . And therefore God made all things for his owne sake , and so the Scripture sheweth the loue of each person vnto the other : as the father loueth the sonne , and hath giuen all things into his hands , and that you may know that I loue the father , and as the Father gaue me a commandement , so I doe , and the Holy Ghost is said to be the loue of the Father and the Sonne , In quantum est nexus Patris & Filij , & ineffabilis complexus , as S. Augustine speaketh , ingenti Iohan. de Combis . l. 1. c. 8. largitate perfundens omnes creaturas pro captu earum . The bond of both the Father & the Son , and the suauitie and delight of both filling all creatures with goodnesse , according to each ones capacitie .

2. He loueth all things that are , and Sap. 11. 24. Gen. hateth nothing of the things that he hath made . For when he had made all things , he beheld them , and loe they were exceeding good , and in this sense all creatures are beloued of God .

But you will say , God hateth all that Ob. worke iniquitie , Psal. 4.

I answer : that in euerie sinfull man there are two things to be considered :

1. His nature , which is the worke of God , and this he loueth .

2. His iniquitie , which is the worke of man , and for this he hateth him , or this in him . And so you see that God loueth all things that are .

But you must vnderstand , that although Thom. 2. p. q. 20. art. 3. in respect of the act of louing , he doth not loue one thing more then another , ( because hee loueth all things with one simple act of his will , as Aquinas speaketh ) yet in respect of things loued , there is an order in his loue ; for it is most certaine , that of all creatures that hee hath made hee loued mankinde best .

1. For that when he made all things , hee only made man according to his owne image and likenes : and therefore Dauid in admiration of this loue of God to mankinde , breaketh forth into such exclamations , O God what is man that thou art mindfull of him , &c. thou madest him lower then the Angels , to crown him with glory and honour : lower it may bee in regard of his substance , Zanch. de natura Dei . but higher in respect of Gods Image , which is that glory and honour wherewith hee was crowned .

2. For that although hee loued the That God loued mankinde aboue all other creatures . Angels with an exceeding great loue , yet doe wee neuer read that hee was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Spirit-louer , as he vouchsafed to bee called as by a proper name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Man-louer as we see , Tit. 3. 4. cùm apparuit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seruatoris nostri , when the bountifulnesse and loue of God towards man appeared .

Thirdly , for that after the fall of man hee left an exceeding great liberty , and bestowed many blessings and benefits , as witnesses of his loue to man , euen in that relapsed estate and time of disobedience , ( as S. Paul doth most excellently ●ct 17. declare vnto the Athenians ) which he hath not done to the relapsed Angels , who presently vpon their fall were depriued of all tokens of Gods loue .

4 For that hee sent his dearest sonne to take our nature vpon him , and to be made man like vnto vs , and not to take the nature of Angels vpon him , as the Author of the Epistle to the Hebrewes doth most diuinely obserue , when hee saith , that non assumpsit Angelos , sed semen Abrahae , hee assumed not the nature of Angels , but hee tooke vpon him the seede of Abraham , & quid tam pietatis plenum , quam quod filius Dei pro nobis factus est foenum : What can bee a more signe of loue , or more full of piety , then that God should giue his only sonne to be made grasse for vs ? ( for , all flesh is grasse ) saith S. Bernard . Esay .

5. For that hee did not onely giue his sonne , to take our nature vpon him , and so to become of no reputation , as the Apostle speaketh , but also to bee made a Philip. 2. curse for vs , to suffer for vs , to be wounded for our sinnes , to bee broken for our transgressions , and to bee crucified for our iniquities where hee suffered .

1. Opprobrium quo nullum vilius , the greatest reproach and shame that could be , quia morte turpissima condemnemus eum , for the death of the Crosse Sap. 2. was accounted the most shamefull , & most disgracefull death that was , for , cursed is euery one that hangeth vpon a tree , saith the Scripture .

2. Supplicium quo nullum maius , the greatest paine and torment that could bee .

1. In his body in all his senses .

1. In his feeling the sharpnesse of the nailes . 2. In his hearing their mocks and scornes . 3. In his smell , their stinking spittles . 4. In his taste , the bitternesse of gall . 5. In his sight , the effusion of teares , his friends bewayling , his foes exulting , and all forsaking him .

2. In his minde such thoughts and sorrowes , as cannot bee conceiued , much lesse by men any waies expressed , and all this was done for vs , and for our sake , vt iniusta mors iustam vinceret mortem , that hee being vniustly put to death , as iniustus cum iniustis , & ex iniustis causis , by the vniust , with the vniust , and for vniust causes , hee might iustly deliuer vs from that iust death which wee deserued .

And therefore if wee behold this man of sorrow and say ,

Quae sunt hae plagae , quae sunt haec vulnera Christe ?

What stripes or wounds bee these , O blessed Christ , hee will answer ,

Et plagae , & sunt haec vulnera quaeque tua .

All these are onely thine , tibi natus , tibi passus , tibi mortuus ; for , I was borne for thee , to suffer for thee , and to dye for thee ; and if thou wouldst know the impulsiue cause heereof , and say , Si mea cur tua diripiunt tua viscera Christ● ? Hee will answer , Loue is the onely cause heereof .

O amor his plagis membra cruentat amor : his loue to man is the cause of all these things .

And all these things are sufficient arguments to shew the superabundancie of his loue to man aboue all other creatures whatsoeuer , and therefore in many places this great loue of God is shewed with notes of incomprehensiblenesse , as , so God loued the world , so as it cannot be expressed : and againe , behold what manner of loue the father hath shewed vnto vs , that we should be called the sonnes of God .

And yet heere we must vnderstand that this loue of God to mankinde is twofold , 1. common , to the iust and vniust , Bern. Serm. 14. de coena domini . 2. speciall , to the Elect onely , in whom the loue of God doth more manifestly appeare , and vpon whom hee bestoweth all the benefits of his loue .

And of these also hee loueth some The holier we are the dearer God loues vs . better then others , for there bee three sorts of Elects .

1. Some whom God hath decreed to iustifie , but as yet are not regenerate , as Paul while he was a Persecutor .

2. Others , in whom regeneration is inchoated , and the reliques of sinne remaining , as the Saints in earth .

3. Others , in whom perfect obedience is effected , and their sanctification fully accomplished , as the Saints in heauen . He loueth the first wel , the second better , but the third best of al ; for the holier we be , & the neerer vnto his image , the dearer wee are beloued of him , and therefore hee saith , diligentes me diligo , I loue them that loue me , and I will shew mercie on them that keepe my commandements : as if hee should say , I loue all men well , but I loue them especially aboue all men that loue me and keepe my commandements . And this S. Augustine sheweth most excellently , Aug. tom. 9. in Ioh. saying , Omnia diligit Deus quae fecit , & inter ea magis diligit creaturas rationabiles , & de illis eas amplius quae sunt membra vnigeniti sui , & multo magis vnigenitum . God loueth all that hee made , and among them hee chiefly loueth his reasonable creatures , that is , men , and of all men the members of his sonne , and his sonne himselfe aboue them all .

Now these things being thus made manifest , what the loue of God is , how farre it extendeth , and how hee loueth all creatures , it is easie enough to know whom the Apostle meaneth by the beloued of God , not those that he loued best , for they were in heauen , and not in Rome , nor those that he loued least , because they liued in their sinnes ; but those that were regenerated and sanctified in some measure , as the next words doe declare , called to be Saints .

De 2. The Apostle in these few What lessons wee may learne from this doctrine of the loue of God . words doth giue vs to learne many things , but especially ,

1. A confutation of heretiques . 2. A consolation for Christians . 3. A manifold instruction for all men in their liues and conuersations .

1. Seeing the Apostle doth not call them diligentes Deum , the Louers of God , or those that loue God ( though they did so too ) but dilectos Dei , beloued of God , or those whom God did loue , hee sheweth hereby that the loue The loue of God to vs is the cause of all our goodnesse . of God is the primary and efficient cause of our sanctitie and goodnesse , and not our goodnes the cause of his loue ; and therefore this confuteth the Doctrine of humane merit , and the foggie mist of the Pelagian heresie , fayning & fancying certaine causes without God , ( as the Schoole-men speake ) that is , not subsisting in God himselfe , but externally mouing the will of God to determine and dispose of sundry things . As if the workes of men foreseene of God , and not the loue of God to men were the cause why hee elected and called them vnto sanctity , & that not his loue and grace to vs , but our good vsing of his grace should bee the cause why he bestoweth his grace vpon vs .

A doctrine cleane contrary to the order of this Scripture , and indeede contrary to all truth : for our Sauiour telleth his disciples , you haue not chosen Ioh. 15. mee , but I haue chosen you , and ordained that you should bring forth fruit , and that your fruit should remaine . Whereupon S. Augustine most excellently , hic vacat vana illorum ratiocinatio , S. Aug. Tract. 86. in Iohan. qui praescientiam Dei defendunt , contra gratiam Dei : this confuteth their vaine babling which defend the prescience of God to the derogation and preiudice of the grace of God . For if God did therefore chuse vs , because he did foresee & know we would be good , then he did not choose vs to make vs good , but rather we choose him in purposing to be good : but our Sauiour saith , you haue not chosen me , but I haue chosen you : and the Apostle sheweth that Eph. 1. 4. God did not choose vs because hee foresaw wee would bee holy , but hee chose vs to the end we might be holy , and that he did not predestinate vs vpon the fore-sight of the good vse of our free will , but according to the good pleasure of his owne will , quae omnium quae sunt ipsa est causa .

And therefore nullum eligit dignum S. Aug. contra Iul. pelag. li. 5. c. 3. sed aligendo efficit dignum , God did chuse none because he was worthie , but God maketh him worthy because he chuseth him : neither doth he loue any of vs because we loue him first : but therefore 1 Iohn 4. 19. we loue him , because he loued vs first : for if he had neuer loued vs , we could neuer haue loued him : his loue therefore to vs is the cause of our loue to him , and of all other our goodnesse , and not our loue and goodnesse the cause of his loue to vs .

And therefore the Apostle heere maketh the loue of God to be the maine ground and cause of our vocation and sanctification : and S. Iohn putteth it as the only cause of our redemption , saying , Christ hath loued vs , and washed vs from our sinnes .

2. Here is sufficient consolation , that God loueth vs ; and therefore if any man would reioice , let him reioice in this , that he is beloued of God : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Homer . Iliad . 9. 2. That God loueth vs , is the greatest comfort we can imagine . Ambros . li. 1. c. 6. de vita beata .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : that man is in stead of many people whom God shall loue . I care not then for the loue of the world , so I may haue the loue of God , I feare not my sinnes , so I may haue the loue of my Sauiour : for I doe not reioice quia iustus sum , sed quia redemptus sum , non quia vacuus sum peccato , sed quia remissa sunt peccata ; that I am iust , but that I am iustified ; not that I haue no sinnes , but because my sinnes are forgiuen ; not because I am beloued of the world , but because I hope I am beloued of God .

3. From this doctrine of the loue of God , we may learne many lessons of instructions .

1. Seeing God loueth all his creatures , we should neither wastfully abuse them with that prophane glutton , but gather vp the very crummes that nothing be lost , lest God should call vs to an account for wasting his goods ; nor yet shew our selues cruell towards the basest creatures : for the Lord loueth them : and therefore commandeth , that they should take their rest vpon the Sabboth , that we should not muzzle the mouth of the Oxe that treadeth out the corne , that we should not take the damme that sitteth and cherisheth her young brood , &c. to teach vs that we should not vse any crueltie or vnmercifulnesse towards these filly creatures ; for a mercifull and a tender hearted man will be pittifull vnto his beasts , as knowing these creatures were made for the vse of man ; and not that any man should abuse these creatures .

2. Seeing the Lord loueth the reasonable creatures better then the bruit beasts ; it teacheth vs to loue men better then our dogges , and Christians better then worldly trash .

3. Seeing of all men , God loueth the Saints best , it teacheth vs to follow the counsell of S. Paul , To doe good vnto all men , but especially to those that are of the houshold of faith .

4. Seeing we our selues ( as we hope ) are beloued of God , it teacheth vs two especiall things .

1. To studie how to retaine and to increase Gods loue . 2. To learne what we shall render vnto God for his loue .

De 1. I confesse that at the beginning there is nothing in vs , or that can be done by vs , which can moue God to loue vs ; yet I say that after God hath giuen vs his Spirit , & bettered vs by his grace , then may we doe those things that Anton. p. 4. t. 6. §. 10. may retaine and increase his loue towards vs : for quamuis Deus prior dilexit nos , tamen exercendo nos in actu dilectionis augetur dilectio eius , though God loueth vs first , yet by exercising ourselues in louing God , we shall increase his loue towards vs , saith Antoninus .

To the end therefore that we may How we may retaine and increase Gods loue towards vs . retaine and increase Gods loue vnto vs , there are many things to be done , whereof I will only name these three :

1. Contempt of vanitie . 2. True humilitie . 3. Perfect obedience .

1. Seneca saith , that nemo dignus est Deo nisi qui opes contempserit , no man is worthy of Gods loue , but he that hath cast away the loue of worldly wealth : and S. Gregory saith , that tanto à diuino Greg. distinct. 47. bonorum . amore disiungimur , quanto infernis delectamur , so much the further we are from Gods loue , by how much the neerer we are to the worlds loue . And S. Iohn saith , that the loue of the world is enmitie with God : and therefore whosoeuer would retaine the loue of God , must abstaine from the loue of the world .

2. Humilitie is the only vertue that God loueth , melius est vitium cum humilitate quàm virtus cum superbia : God loueth an humble Publican better then a proud Pharisie ; superbos sequitur vltor à tergo Deus : for He beholdeth the proud afarre off , but he giueth grace vnto the lowly .

3. Whosoeuer will keepe my Commandements , Ioh● 14. 21. my Father will loue him , and we will come vnto him , and make our abode with him saith Christ himselfe : and so you see things that both retaine and increase the loue of God towards vs .

De 2. What shall we render vnto God for this his great loue vnto vs ?

I answer , that dilectionis nulla maior Leo ser. 7. deiciunio . expetenda est remuneratio quam ipsa dilectio ; nothing is so acceptable in the The loue of God is to be requited only with loue . actions of loue , as loue againe ; and that loue is deemed to be lost , which is not requited with loue .

And therefore as the Magi when they came to Christ opened their treasures and offered their gifts vnto him , gold , frankincense , and mirrhe , whereof Matth. 3. the first is said to be the gold whereby loue is signified : for as gold is better then all other mettals , so loue is the chiefe of all vertues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 1 Cor. 13. Faith , Hope , and Charitie , yet the greatest of these is Charitie : and as gold maketh the owner rich , so is he truly rich which is in loue with God : and as the gold is made purer in the fire , so is our loue made brighter in the fire of temptations .

And therefore Victorinus vpon the words of the Apoc. I counsell thee to buy of me gold , doth expound the same to signifie loue and charitie : lucem intimi Richard Victor . in Apoc. splendoris fulgidam , feruore dilectionis ignitam , & per fornacem tribulationis probatam , shining through the light of its inward brightnesse , fierie through the feruencie of affection , and tried in the furnace of tribulation : and therefore Thomas saith that the first gift of the Thomas 1. p. q. 38. ar. 2. Holy Ghost which we receiue from God is loue ; and therefore seeing this is the first gift of God to vs , whereby he is moued to doe all other good things for vs , let vs with the Wise men offer our loue in the first place to God againe : for this is the first and great Commandement , to loue the Lord thy God with all thy heart ; this is the first and chiefest oblation , and this is that which God chiefly accepteth .

Now touching the louing of God , Thom. in l. de perfect . spirit . vitae . ca. 3. the Schole-men doe assigne 3. degrees .

1. Quantum diligibilis est , as much as he is worthy of loue , and so he is only loued as he should be of himselfe , and therefore S. Bernard crieth out , O my God , my helper ; I will loue thee , but Bern. in l. de diligend . Deo . after mine owne measure , lesse indeed then right , yet plainly , not lesse then I am able , who albeit I cannot so much as I should , yet cannot further then I am able , and indeed I shall doe more when thou wilt vouchsafe to giue me more , yet neuer for all this shall I be able to doe as much as thou art worthy .

2. Secunaum totam virtutem alicuius diligentis , according to the full power and strength that is in him that loueth , i. fully to loue him , according to all the vertue of the louer : and so he is loued of the Angels and blessed Saints .

3. To the vttermost of our abilitie , so farre forth as our imbecillitie will permit vs : and thus we are to striue to loue him three waies . 1. Placabiliter , 2. Ordinabiliter , 3. Appretiabiliter , saith Nider , in 1. precept .

1. To loue him for his owne sake , God is to be loued for his own sake . and not in respect of any outward profit , for there is a double kinde of loue .

1. Concupiscentiae , of Concupiscence , in respect of our owne profit , & so a man loues his horse or his asse , for the good seruice he hath from them .

2. Amicitiae , of friendship , as when I loue a man meerely for the good things that are in him : and so God is to be beloued absque intuitu praemij , without respect vnto any profit to be gained by him , nam minus te amat qui aliquid tecum amat , nec propter te amat , saith S. Augustine .

And therefore it was the commendation Bern. in l. de diligendo Deo . of Iob , not only to loue God when he was compassed about with prosper●tie , but to loue him in the midst of his aduersitie ; so did not they that loued Christ and followed him for the loaues sake : if therefore we loue God aright , we must not loue him for wealths sake , but for his owne sake .

2. To loue him so , that we direct All our actions should tend to the glory of God . our selues and all ours , both inward and outward actions , to the extolling and increasing of his glory ; as when we apply our whole life to his seruice , then we loue him with all our heart ; when we captiuate our senses to the obedience of Christ , as the Apostle speaketh , 2 Cor. 10. then we loue him with all our vnderstanding ; and in briefe , when all workes and actions are sprung from the loue of God and doe aime at the glory of God , then we loue him with all our strength .

And so S. Augustine saith that all our actions should beginne from the loue Aug de Spiritu & lit . c. 25. of God , ( quia fructus bonus non est qui de radice charitatis non surgit ; for that can be no good fruit which springeth not from the root of Charitie ) and should tend to the praise and glory of God , quia virtutes verae non sunt quae in Idem de Ciuit. li. 19. Deum finaliter non referunter , they are no true vertues which are not finally referred to God .

And therefore we say that it is requisite that the loue of God should be the cause of the loue of our neighbour , and that we should loue our neighbours propter Deum , for the honour of God : and so of all other actions , they should all tend to the honour of God , as the Apostle sheweth : whether ye eat or drinke , doe all to the glory of God .

3. To loue him aboue all things , and God is to be loued aboue all things . Scotus in 3. distinct. 27. to respect him and his will aboue all the world : and so Scotus saith , God is to be loued extensiuè , aboue all things , so that nothing in the world , nor all the things of the world , should be equally prized with God : and therefore should wish all things not to be , rather then God should not be : and intensiuè , so that we should be more willing to suffer the hatred of any thing in the world then the hatred of God .

For he indeed is that pearle , for the gaining whereof , a man should fell all that euer he hath , as our Sauiour sheweth . Matth. 13. O therefore Loue the Lord all ye his Psal. 31. 27. Saints , and loue him aboue all things : for he that loueth father or mother , wife Matth. 10. or children , or any thing else more then me , the same is not worthy of me , saith the Blessed Veritie : And therefore S. Bernard Bern. lib. de amore Dei , ca. 2. saith , animam meam odio haberem , si eam alibi quàm in Domino & in eius amore inuenirem : I would hate mine owne soule , if I found it not in the Lord , and in the loue of God .

And yet for all this we see how many leaue the Lord to loue worldly vanities : some their pleasures , some their riches , some one thing , and some another : and the louers of God are like the winter gatherings , like the grapes of vintage , rare and few .

But all men will say they loue the Lord , and therefore lest we should deceiue our selues , sub specie recti , vnder The propertie of loue is to desire to be vnited to the thing loued . the colour of truth , we should examine and finde out the truth hereof by a double propertie of loue .

1. To vnite the louer as much as possible may be to the thing loued , and in want of the fellowship thereof to desire and seeke it aboue all things in the world . So the Church in the Canticles saith , I greatly desire to sit vnder the shadow of my welbeloued , and I am sicke of loue , i. I faint for the fellowship of my beloued .

And therefore if we loue God , then as the Hart brayes for the water brookes , so longeth our soules after God , we should cry for him , and say , how long tariest thou holy & true : & not let our soules be glued vpon the vanities of this life .

2. To accomplish and fulfill the minde and will of him that is loued : so our Sauiour saith , he that hath my Commandements , Iohn 14. 21. and doth them , the same is he that loueth me : and this is the loue Loue fulfilleth the desire of him that is loued . of God , that we keepe his Commandements : And because this might be thought to be too generall , therefore he saith , that this is the Commandement that he giueth vs , that we should loue one another .

And therefore by this we may certainly know that we loue God , if we loue one another : and so our Sauiour saith , hereby shall not only your selues , but all men shall know that you are my Disciples , if you loue one another . The loue of our neighbour then is the surest signe of the loue of God : for per amorem proximi amor Dei nutritur , through the loue of our neighbours , is the loue of God increased ; therefore S. Iohn saith it is an absurd thing to say 1 Ioh. 4. 20. we loue God which we haue not seene , if we loue not our neighbours which we daily see : for our neighbour is the image of God ; but thou canst not loue Gen. 1. thy prince if thou hate his picture .

And therefore Theodosius counted the Thessalonians traitours for abusing his statue : and so God pronounceth whatsoeuer disgrace is done vnto his Saints , the same to be done vnto himselfe . Matth. 25. 45.

But heere some perhaps may demand , who is my neighbour that I should loue ?

To this I answer briefly , that our Sauiour Euery man is our neighbor . by the parable of the Samaritan that fell among theeues , sheweth , all men , yea , though they be our enemies , as the lewes and Samaritans were , are our neighbours ; and therefore all men are to be loued of vs : friends , foes , good and bad .

Indeed , all men may be easily perswaded to loue their friends , but many cannot be perswaded to loue their foes : the Pharisies said there was a law of louing our friends and hating our enemies : Aug. li. contra . Adamant . c. 18. but S. Augustine denieth such a law to be written of hating our enemies : and our Sauiour biddeth vs to loue them , Matth. 5 45. for amare amantem , naturae Thom. in Caten . super Matt. ca. 5. 45. est : inimicum , charitatis est : to loue our friends is naturall , but to loue our enemies is heauenly , and Christian-like , saith Aquinas .

Others could be contented to loue the good , but cannot endure to loue the bad . To whom I answer , that we are bound to loue the wicked , and to doe good for sinners , non quia peccatores , sed quia homines , not because they are sinners , but because they are men : and therefore Aristotle being demanded why he did giue his almes to a wicked and dissolute fellow , answered ; Non Laert. l. 5. ca. 1. mores sed hominem commiseratus sum , I pittied the man , I respected not his manners . So S. Augustine , Etsi peccator est qui petit , da , non tanquam peccatori , We are bound to loue the wicked . sed quia homo ; nam quod homo , opus Dei est ; quod peccator , opus hominis est ; if a sinner should aske , giue him , not because he is a lewd sinner , but because he is a poore man , which is the worke and image of God . And so S. Gregorie , Dedi non quia peccator , sed quia homo ; I loue him , and I helpe him , not because I suspected him to be a sinner , but because I knew him to be a man of mine owne nature and condition , & humanum est humanis casibus ingemiscere .

And therefore we must distinguish of the good and bad things that are in lewd and wicked men , and so hare their sinnes which are the workes of men , and loue their persons which are the workes of God , as S. Augustine Aug. cont. Faustum , li. 19. c. 24. speaketh ; or otherwise as Abraham said vnto God , We shall destroy the righteous with the wicked ; we shall confound good things for euill things sake .

And some there be that thinke they It is the greatest impietie to hate the godly . doe God good seruice when they hate and persecute the godly ; confessio nominis non examinatio criminis , the confession of the name of Christians , and not the examination of their crimes , brought them into hatred , saith Tertullian : Tertul. in Apolog. ca. 2. so now the brood of serpents , the children of this world doe hate the godly eo nomine , because they are godly , as Aristides was banished out of Athens , iustus quia iustus , for no other cause but for vprightnesse : and this is more then heathenish impietie . But all those that desire the loue of God , and professe themselues to loue God , must testifie the same by their vnfained loue to all men : for that is the only touchstone for the triall of this truth . And so much of the first difference of the Saints , their dilection .

2. Touching the second difference , which is their vocation or calling , we must note that there is a two-fold calling , vel 1. Inefficaciter formally , or effectually .

2. Touching the second difference , which is their vocation or calling , we must note that there is a two-fold calling , vel 2. Efficaciter . formally , or effectually .

The 1. is outwardly : the 2. is inwardly . The 1. generall : the 2. speciall . Of the first , our Sauiour saith , many are Matth. called , but few are chosen . Of the second , the Apostle saith , whom he hath predestinated , Rom. 8. them he calleth , i. effectually .

Now touching the outward cal●ing , we must note that as many are called ; so he calleth them many waies , especially 1. By the painfull preaching of his word . 2. By the manifold benefits of his grace . 3. By the manifest iudgements of his anger .

De 1. God gaue his word , and great God calleth vs diuers waies . Psal. 68. 11. were the number of the Preachers , and be commanded them to preach vnto all Nations ; and so their sound went vnto all lands , to all countries , to all places , but especially to this place , where there are painfull men , learned men , that doe often preach , and continually call ; and yet I feare their preaching is vnrespected , I am sure themselues are vnregarded . I dare boldly testifie these two things :

1. That in all England , I thinke I may say in all the world , there are not more learned , and more painfull Preachers , then in this famous Citie .

2. That ouer all England , there are many vnworthy men , many a sir Iohn lacke-Latine , many a Priest lacke preaching , that haue better respect & more maintenance from poore peasants then the worthiest Preachers in this Citie haue from you worthy Citizens . I confesse , you respect them at your tables , and doe much out of your beneuolence ; but you may assure your selues that for the Preachers to haue their trenchers at your tables , and their meanes ex gratuito , & non ex debito , is neither ptofitable for you , nor comfortable vnto them : In this respect it grieueth me when I consider the graue and worthy Preachers of this Citie , and many others of the Countrie , &c. I haue tried both places , quorum pars magna fui . I haue ended this point .

2. God seekes to draw men vnto him in the chaines of loue , when he giues vnto them , beneficia nimis copiosa multa , & magna , & priuata , & positiua , many and great blessings , thereby to allure them vnto his seruice .

3. If men will not turne , nor answer to the first and second call , then will he whet his glittering sword , and his hand shall take hold of vengeance , he will powre out the viall of his wrath , thereby to conuert them or confound them : and no maruell , for debet amor laesus irasci , loue too much prouoked must waxe angrie .

All these waies hath God called vs : the Preachers cried , and doe cry and call continually , his blessings haue been manifold , and his iudgements haue been manifested in some measure vpon out nation . O then let vs take heed vnto our selues , and not harden our hearts any longer , but let vs hearken vnto his voice , lest he sweare in his wrath , that we shall not enter into his rest .

But indeed all these kinds of outward callings are but in vaine , and bring no benefit vnlesse the Lord calleth vs inwardly by his spirit : for

1. Nisi spiritus adsit cordi audientis , In vaine is al outward calling , vnlesse we be inwardly called by Gods Spirit . Greg. hom. 30. super Euangel . inanis est labor docentis : In vaine do we preach vnto your eares , vnlesse the Spirit of God doth open your hearts , as he did the heart of Lydia , that you may beleeue our preaching , as she did the preaching of Paul .

2. All the blessings of the world will but puffe vs vp with pride ( as they did the Israelites , as Moses sheweth , dilectus Deut. 32. 15 meus impinguatus calcitrauit , my beloued fatted and inlarged spurned with his heeles ) vnlesse God doth giue vs the grace to vse those blessings to the glory of his name .

3. All punishments and all iudgements will sooner worke desperation then conuersion in a sinfull soule , vnlesse the grace of God worke true humility in vs , to make a right vse of his fatherly chastisements .

And this experience daily sheweth . First the word is preached , the one beleeueth , the other refuseth it . Secondly , God bestoweth his blessings vpon men , the one is puffed vp with pride , the other is truly thankfull . Thirdly , God sendeth his iudgements , the one groweth desperate with Saul , the other is humbled with Dauid . And what is the cause of this ? to the one sort , hee sendeth his messengers onely to call them outwardly , to the other sort he sendeth his spirit , and giueth his grace , to make them yeeld vnto his calling : and this effectuall calling of the Saints to beleeue the Gospell and to obey the voyce of God , is the effect and fruit of the loue of God .

Whensoeuer therefore wee be outwardly called by what way or meanes soeuer it bee , let vs presently pray to God that hee would inwardly worke in our hearts , to incline them to yeeld vnto his calling , else will the outward calling bring no benefit , but only make vs without excuse . And so much of their vocation .

3. Touching their sanctification , called to bee Saints , wee must vnderstand that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is deriued from the p●iuatiue particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies the earth , as if it were a separating from earthly things .

So it signifieth a pure and a cleane thing free from all contagion and touch of inferiour things , and it is taken two waies : 1. simpliciter , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . simply , or in some respect .

1. In the first sense God onely is of himselfe , and of his owne nature simply holy , and the author of all holinesse , for God is light , and in him there is no ● . Ioh. 1. darknesse at all , and the blessed Virgin saith , holy is his name .

Conueniunt rebus nominasaepe suis .

And this name sheweth his nature , and the greatest praise of God : for the glorious Seraphims which Esaias saw , Esay 6. and those wonderous creatures which S. Iohn did see , cryed three times , holy , Apoc. 4. holy , holy , Lord God of hosts , which we doe not read of any other attribute of God .

And therefore Damascen reporteth , Damasc . l. 3. c. 10. that when the people of Constantinople were terribly afraid of some dangers , & did humbly pray vnto God against the same , a childe was suddenly rapt vp on high , and was taught by the Angels this holy Song , Sanctus Deus , Sanctus fortis , Sanctus immortalis miserere nostri , holy God , holy Almighty , holy immortall God haue mercy vpon vs : and when he was restored downe and declared the same vnto the people , the whole multitude sung the same incessantly , and so were deliuered from all the dangers that they feared .

And for this cause the third person of the blessed Trinitie , as by a proper name is called holy spirit , and therefore in that golden plate that was to adorne Aarons forehead was ingrauen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 28. 36 as the Septuagint translate it , that is , sanctitas Iehouae , as Tremellius , or sanctum Domino , as the vulgar hath it , holines to the Lord , or , all sanctity is to be ascribed vnto the Lord , and doth onely proceede from the Lord .

In this respect , our Church in her highest straine of deuotion , immediately after the receiuing of the blessed Sacrament , sings vnto God , tu solus Sanctus , thou only art holy , thou onely art the Lord , that is , simply in all respects , essentially in himselfe , and causally the fountaine of all holinesse and purity in all his creatures .

And yet of all Gods attributes this is most contradicted and murmured against by the wicked , as if he were not pure , vpright , and holy , especially

1. In the election of his creatures . 2. In the distribution of his graces . 3. In the remuneration of our deserts .

But for the first wee answer , that he hath ius absolutum in creaturas , an absolute right ouer all his creatures , so that hee may doe with it what he will , euen as the Potter hath power of the clays Rom. 9. as the Apostle sheweth , and yet we say , that hee doth not vse the same , nor preparare filios ad patibulum , but finding them all in the masse of corruption by Adams transgression , hee doth shew mercy vpon whom he will , and whom he will he leaueth still in that state wherein they were not created nor intruded by him , but most miserably fallen in the loynes of Adam . So that herein God sheweth vnto his elect , indebitam misericordiam , more then deserued mercy , & to the other , nothing but debitam institiam , what they most iustly deserued .

To the second wee say , that although hee giueth to one fiue talents , to others but one , to others none at all , that hee exalteth one , pulleth downe another , and so of all other gifts and graces , whether temporall or spirituall , yet wee say that hee doth no wrong to him that hath least , or that hath none at all , quia non tenetur Creator creaturae , because hee is debtor to none , and hee is not bound to giue vnto any , and therefore may most iustly and freely doe what he will with his owne , as our Sauiour sheweth most excellently in the Parable of the Labourers hired vnto his vineyard .

And to the third wee answer , that in giuing vnto them , which by continuance in well doing seeke glory , and honor , and immortality , eternall life , hee sheweth himselfe most gracious & mercifull ; Rom. 2. as all men will confesse ; and in rendring vengeance to them that obey not God , indignation and wrath vpon euery soule that sinneth , hee sheweth himselfe most iust and vpright .

And therefore the Prophet Esay , ch. 5. after hee had set downe many of Gods iudgements against the wicked , lest any should thinke God vniust therein , hee addeth , that the Lord of hosts should be exalted in iudgement , and the holy God should be sanctified in iustice , vers . 16. that is , pure and holy , and commended for his iustice . And so you see that as the Prophet Dauid saith , the Lord is righteous in all his workes , and holy in all his wayes : and though as S. Augustine saith , the iudgements of God occulta esse possunt , cannot bee alwayes vnderstood of vs , by reason of our owne ignorance , yet imusta esse non possunt , they are alwayes most iust and holy , and therefore hee is holy , holy , holy ; holy in the election of his creatures , holy in the distribution of his graces , and holy in the retribution of our deserts , holy simply , holy in all respects , and the only fountaine of all holinesse .

2. There are other things called holy , by communication of holinesse , or by receiuing the same from this fountaine of holinesse : and in this sense wee finde holinesse ascribed to the creatures , and especially to foure sorts of them , viz.

1. To the man Christ Iesus . 2. To all truely faithfull . 3. To all outward Prof●ssors . 4. To all things dedicated .

1. In this kinde of holinesse the man Christ Iesus holdeth the first place : for hee is perfectly holy , and so is none Aug. to . ● . Beda in Lu. l. 1. c. 2 f. 63. besides him , saith S Aug and therfore Beda saith that hee is singulariter Sanctus , singularly holy , and perfectly holy , in a double respect .

1. By reason of the hypostaticall vnion with the Deity . 2. By reason of the most perfect quality of holinesse impressed in his humanity .

For hee receiued the Spirit of Sanctity without measure ; and therefore he is called that holy thing , and that holy one conceiued without sinne , because conceiued of the holy Ghost , borne without sinne , because borne of a Virgin , and liued without sinne , because in his mouth was found no guile , and therfore among all creatures hee only is perfectly and singularly holy .

2. S. Bernard tells vs that among other creatures there bee Saints from heauen , ( whereby as I thinke he meaneth the Angels ) and Saints from the earth , whereof ( saith he ) there be

1. Some in heauen . 2. Some in earth .

1. Those that are in heauen are these holy men , that hauing ouercome the world , and being deliuered from all sinne , and endued with perfect holinesse , doe now triumph with Christ , and alwayes behold the face of God .

And because they are perfectly deliuered from sin , and from the striuing betwixt the flesh and the spirit , and are now receiued into that Sanctum Sanctorum , the holy of holies , into which none vncleane thing shall enter , Reu. 21. vlt. and are likewise now not onely holy by the imputatiue righteousnesse of Christ , but also by a perfect inherent righteousnesse , quia facti sunt propè , because they are made neere vnto God , not onely by a blessed communion through the inhabitation of grace , but also by an immediate coniunction , through the fruition of glory , therfore the name of Saints may more properly bee giuen and ascribed to them , then to the holiest and godliest man vpon the face of the earth .

And therfore this should teach vs , as not to ascribe too much honour , so not to deny their due honour vnto them .

Bellarmine indeed doth ascribe too Bellar. l. 1. c. 7. de Sanct. beatitud . too much vnto them ; as ,

1. The canonization of some of them for Saints , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aboue all others . 2. The inuocation of them in our praiers . 3. The erection of Temples to them . 4. The oblation of Eucharisticall sacrifices vpon their canonicall houres . 5. The celebration of so many holidayes to them . 6. The collation of their Pictures in our Churches . 7. The adoration of their reliques .

All which , the word of God neuer commanded , themselues neuer required , & the primitiue Church neuer practised in that sort as our aduersaries haue maintained ; for ,

1. Their canonization began not C. 1. extra de reliq. sanctor . till 880. when Adrian tooke vpon him this authority , and Alexander the 3. confirmed it , or not before Leo the 3. as Bellarmine himselfe confesseth .

2. Their inuocation by vs , and intercession for vs , was a point neuer questioned , vntill the time of Origen , Orig. lib. 2. ad Rom. & ho. 3. in Cant. Nazian. Orat . de laude Gorgoniae . and afterwards by Nazianzen , it was proposed doubtfully , but neuer receiued certainly .

3. The dedication of Temples was but onely a naming of the Churches after their names , either because they were builders of them , or onely for distinction sake , to know one Church from the other ; for S. Augustine proueth Aug. l. 1. cont. Maxim . none but God should haue any Temple erected to him , and S. Basil , and S. Ambrose doe proue the Holy Ghost to bee a true God , because hee hath a Temple .

4. The Canonicall houres were not intuted Walfridus de rebus eccl. c. 15. a long while after the time of the Apostles , saith Walfridus .

5. For holy daies , wee celebrate as many as the first Christians did .

6. Their pictures wee confesse may bee vsed for ciuill vses , but not in Temples to bee worshipped , nor for Lay-mens bookes to bee accounted .

7. Their reliques are but forgeries , wee know not which they bee ; for though the crosse of Christ was no bigger then a man might beare , yet the parcles of wood that they say were parts of that crosse ( if they were gathered together ) would loade a ship : and so wee may thinke of all other reliques .

And therefore though they bee perfect Saints in Heauen ; yet dare we not giue more honour vnto them , then the word of God doth warrant vnto vs .

But on the other side we should not deroga●e their due from them : for as Heluidius in the time of S. Ierome was a Mariae mastix , ( as Roffensis termes Roffensis l. contr. Lutherum . f. 8. in margine . him ) so haue wee many that are the scourge of the Saints cannot endure to call them Saints : wee must therefore vnderstand that the Saints in heauen are to bee honoured and highly esteemed of vs : for naturale est praemium virtutis Arles l. 1. c. 12. aethic . honos , it is a naturall thing , that praise should bee the reward of vertue , & so God promiseth that men should speake of their wisedome , and the congregations should declare their praises : and therefore the sonne of Syrach doth Ecclus. 44. highly commend the Saints of God ; and so Saint Paul himselfe , and S. Augustine saith , in Deo laudandi sunt , they Heb. 11. Aug. to. 2. f. 223. Damasc . l. 4. c. 16. de fide Orthod. Amb. serm. 6. in fine . are to bee praysed in the Lord : and Damascen saith , that it behooueth vs to honour the Saints as the friends of Christ , and as the sonnes and heyres of God : and S. Ambrose saith , that whosoeuer honoureth a Martyr , honoureth Christ , and hee that despiseth the Saints , despiseth the Lord ; for that they are not onely the consorts of Angels , but also the glory of God , as Theophilact speaketh , f. 191.

2. For that wee receiue much benefit by them , for by their paines the word of God is explained to vs , by their blood the truth of God is preserued and sealed vnto vs , and by their examples wee are prouoked to sanctity , quia sanctorum vita norma viuendi nobis est , the liues of the Saints is a rule of life to vs , saith S. Ambrose , and the history of Ambros . to. 4. f. 248. the Saints doth induce vs to imitate their examples , saith Nazianzen de laude Basilij .

And therefore seeing wee receiue so much good from them both for illustration of Doctrine , and imitation in manners , though wee doe not adore them as Gods , yet wee doe reuerence and honor them for Saints : and as the remembrance of Iosias is like the composition of the perfume that is made by the Art of the Apothecary , so the remembrance of the Saints is precious vnto vs , their memoriall is blessed ; wee reuerence their names , we loue their pictures , more deere then the pictures of our deerest friends , and in all respect we giue them as much , as either God commanded , or themselues required .

2. Those that are Saints on earth , are taken 1. Primarily , for the faithfull Ministers . 2. Secondarily , for the godly Christians .

For 1. S. Ambrose in 2. Cor. 1. saith , Preachers aboue all men should excell in sanctitie . that by Saints may be vnderstood the Priests or Preachers of Gods word : and it is obserued by S. Cyril , Maldonat , Bernard , and others , that heretofore the Prophets or Preachers , and holy men , or Saints , were voces conuertibiles , equiualent speeches , and so it seemes that the name of Prophet in Gen. 20. 7. Luke 7. 16. Iohn 9. 17. doth imply a holy and an vpright man .

And therefore Dauid ascribeth this Epithete vnto Aaron the Saint of the Psal. Lord . For they are as a Citie placed vpon a hill , on whom euery eie doth looke , and of whom euery tongue doth speake : and therefore they should approue themselues to be Sancti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saints aboue al others , like Greg. Nazianzen , of whom Ruffinus testifieth , Ruffinus in vita Naz. that ea docuit quae fecit , & seipsum minimè condemnauit agendo contraria quam do cebat , he did the things which he taught , and did not condemne himselfe by teaching one thing , and doing the contrarie : for a true Preacher preacheth not only with his words in the Church , but also by his workes in the world , and he that preacheth vnto others and doth not the same himselfe , is like the Cooke that dresseth good meat for others , but tasteth not a bit himselfe .

But he is a true Preacher that is in A true Preacher should preach both in life and doctrine . verbis Chrysostomus , in factis Polycarpus , the voice of a Cryer in the pulpit , and a Saint of God in the world ; a painfull Preacher and a godly liuer : and therefore in the garment of the Priest , there were to be a golden Bell and a Pomegranate , a golden Bell and a Pomegranate in the skirts of the robe round about . And the Law threatned death vnto the Priest , if he made not a Greg. Pastor . p. 2. c. 4 sound with his Bels , i. if he preached not the Gospell , as Saint Gregory expoundeth it . And you know that in a golden Bell there are two things ,

1. Matter , 2. Sound , or 1. Price . 2. Pleasure .

For a golden Bell , & 1. Pretio valet . 2. Dulciter souat .

It is pretious in estimation , and pleasant in the eloquution . So should our Sermons be full of profitable matters , in a pleasant stile : for a good matter slubbered vp in rude termes , becommeth loath some to the hearers ; and elegancie of words without soundnesse of matter , is but nicenesse and vanitie : and therefore a Preacher should match words of delight with words of truth : for the lips of the Spouse , ( i. the Preachers of the Church , as S. Gregorie Idem in Cantic . expoundeth it , nam praedicatores benè labia dicuntur , quia per eos populis loquitur Christus , & populus Christo ) drop downe hony combes , i. excellent matter , and that very sweetly .

And to the golden Bels should be added Pomegranates , which is an excellent fruit , and was therefore added for a symboll of good workes : for he wanteth not Pomegranates to his Bels , that ioineth holy workes vnto his heauenly words , saith S. Gregorie ; and all this was to signifie what sanctitie and holinesse was required in the life of the Priests aboue all other men whatsoeuer .

And therefore the Fathers of the Primitiue Church were wonderfull holy and vpright ; they had stabilitatem in fide , sanctitatem in opere , such constancie in their profession , and such sinceritie in their conuersation , as that none could iustly accuse them , as Ruffinus in the life of Nazian. Nazianzen in the praise of S. Basil , and Possidon , in the life of S. Augustine , and S. Ierome in the life of the Fathers doe declare .

But within a short time this sanctitie was changed to iniquitie , and that saying was fulfilled , qualis Sacerdos talis populus , like Priest ▪ like people ; nay saith S. Bernard , the Priest became worse then the people , and did burne in lust and concupisence , so that

Mane filium virginis afferunt in choro , Legi quotatum ex Innocent . 3. Nocte filium Veneris agitant in thoro :

And then they respected the satisfying of their lusts more then the sauing of their soules , and regarded their fleeces more then their flockes : for which it was truly spoken ,

Pastores odere gr●gem , nec pascere curant , Sed tondere pecus pecorique illudere tonso : they became most wicked in their conuersations , and at last dumbe dogges in their functions ; worse then all , that should be holier then all : and therefore the wrath of the Lord was kindled against vs , and he deliuered vs into the hands of our enemies , and tooke away the rewards of our labours , to see if this would make vs seeke vnto his name .

Wherefore ( beloued brethren ) seeing the Lord requireth that the Preachers of his word should be the holiest in their liues , it behoueth vs to pray to God with Moses , that his Vrim and his Thummim may be vpon the men of his mercie , that he would indue his Ministers with righteousnesse , that all his people may be ioyfull , and that he would giue vs grace to take heede vnto our selues and to all the flocke of Christ , whereof the holy Ghost hath made vs Ouerseers : for it is most certaine , that omnis negligenter pascens toties sibi commendatum dominicum gregem , conuincitur summum non amare pastorem : Hee that cares not for the flocke , cares not for him whose flocke it is , as Damascen Epist. 4. speaketh .

2. All other Christians that doe truly All Christians are Saints in a threefold respect . beleeue in Christ , that are washed in his bloud , and sanctified by his Spirit , are likewise called Saints : and that in a three-fold respect .

1. In respect of their head Christ Iesus , into whom they are incorporated , for he is the holiest of all holies , as I shewed you before , and therfore they being his members , they must needs be holy .

2. In respect of the graces of Gods holy Spirit , wherewith they are endued , as faith and repentance , whereby their sins are cleansed , and the righteousnesse of Christ imputed vnto them . For the word Sanctus may be taken , à verbo sanciendi , saith S. Augustine , because that 〈…〉 is called Sanctum , which is constant and firme , but there is nothing that hindereth vs to remaine firme for euer , but only sinne ; and therefore sanctitie co●sisteth in the condonation and remission c●sinne , saith this father .

And the Apostle doth inferre as much , when after he had rehearsed a They are Saints that haue their sinnes remitted . catalogue of the sinnes of the Corinthians , and said , that sometimes they were such and such , he addeth : But now ye are washed , but now ye are sanctified , to shew that when our sinnes are washed , our vnrighteousnesse forgiuen , our iniquities couered , then are we sanctified .

And Saint Chrysostome vpon these Chrysost. in hom. 5. words , called Saints , saith , that the Apostle meaneth hereby all beleeuers . And S. Ambrose saith , the Apostle meaneth these , by Saints , which doe thinke well of Christ , and he sheweth them to be those , Qui censent ei soli fidendum , & in ipso credunt perfectam esse salutem , which beleeue only in Christ , and expect perfect saluation from Christ : and so the Apostle saith , that fide purificantur corda , faith purifieth the hearts , but that which is purified is holy . And therefore they were called Saints in respect of their faith and repentance , which washed away their sinnes , and indued them with the righteousnes of Christ .

Whosoeuer therefore would bee a Saint , he must be penitent for his sinnes , and wash the same away with the teares of true repentánce . So S. Peter did ; fleuit amarè , he wept bitterly , saith the Scripture , vt lachrymae lauarent delictum , that his teares might wash away his sinne , saith S. Ambrose . Vade & fac tu similiter : Ambros . in Luc. if thou wilt be a Saint , thou must doe the like : Lachrymis dilue culpam , to cleanse away thy sinnes with teares , for

— Lachrymis opus est non sanguine dixit , Saepe per has flecti principis irasolet .

And we must beleeue in Christ , if we will bee Saints , for faith layeth hold of his righteousnesse , and applyeth the same vnto vs , and maketh vs Saints by the imputatiue sanctity of Christ , who was made vnto vs wisedome , iustification , sanctification and redemption .

3. In respect of the holinesse and piety 1. Cor. The Christians of the primitiue Church were most holy in all their life . which they practised . For though they liued in the world , yet were they separated from the world , and had their conuersations in heauen , and respected not the vanities of this life , but deemed them as nothing and worth nothing , damnum & stercora , as dung , and drosse , and triuiall things , as the Apostle speaketh .

And therefore if wee compare the life of the Saints with the life of the wicked , wee shall see as much difference betwixt them as is betwixt light and darknesse : for whereas the wicked haue their feete swift to shed blood , and are Mezentius-like , contemners of the Gods , or as the Sicilian Tyrants , vndoers of men , these godly Saints , saith S. Augustine , did wholly separate themselues Aug. in ps. to. 9. f. 410. from euill , and fixe their whole desire on Christ , & in summo bono sese delectabant●● , and forsaking all worldly delights , they delighted themselues onely in the chiefest good ; and S. Chrysostome saith , aliena commoda propriis Chrys. to. 1. anteponebant , they preferred their neighbours good before their owne proper gaine , they shed teares for sinners , and were ready to lay down their liues euen for their enemies , and were of all men admired both for their humility and charity , for caeteris omnibus humiliores fuerunt , saith S. Ambrose , they were more meeke and lowly then all others , and they were so bounteous , that Christiana religio propter Christianorum erga omnes cuiuscunque religionis beneficentiam propagata est , the Christian Religion by reason of their exceeding liberality to all men , did wonderfully increase , saith Maximinus .

And therefore as it was the wish of Wee are now farre short of the sanctity of our forefathers . Caesar that hee had such souldiers as were in the time of Alexander the Great ; so doe I wish with all my heart that wee had such Saints as these our fore-fathers were ; for wee are but like the leaues of the Cypresse tree , whereof the Poet saith ,

Pulchra coma est , pulchro digestaeque ordine Al●iat . Emblem . frondes , Sed fructus nullos , haec coma pulchra gerit .

Faire leaues but no fruite : or like the Scribes and Pharisies , whose righteousnesse and sanctity was ( saith S. Chrysostome ) in ostentatione , & non in rectitudine intentionis : in ostentation , & not in sincerity of intention ; or like the meteor which the Philosophers called assub , that made a great fiery shew for a while , and then suddenly vanisht to nothing .

But the whole life of the former Saints , was a continuall exercise of piety and sanctity ; they were iust in promise , though it were to their owne hinderance , they were plaine in their attire , and moderate in their diet .

S. Basil and Sozomene write , that the Basil . Orat. de 40. mart . Soz●m . l. 7. beholding of their vpright and godly life moued many heathens to become Christians : and Eusebius saith that Maximinus and other cruell Tyrants could not choose but wonder to see how sedulous they were in doing good , and how carefull in auoyding euill , with true fastings , earnest prayers , diligent watchings , and painfull labours in their vocations : and therefore in respect of their inchoatiue inherent sactity , they might well bee called the Saints of God , that liued so holily in the sight of God .

But against this it may be obiected , Obiect . that they were not so holy , nor could not bee such Saints , when as the best of them were tainted with great and grieuous sinnes , as Noah , Dauid , Peter . &c.

I answer , that all Saints in earth haue their sinnes : for whosoeuer saith he hath The best Saints had their imperfections . no sinne , hee deceiues himselfe , and there is no truth in him . Quia nihil peccare solius Dei est , sapientis est emendare , & poenitentiam agere de peccato . And yet if wee say wee haue no righteousnesse , we belye the gifts of God , or else wee bee no Christians : what then ? Aliquid iustitiae haebemus , & aliquid non habemus : some righteousnesse wee haue , and some wee want : wee are baptized , and therefore our sinnes are forgiuen to vs : and yet there resteth a conflict against sinne , against the flesh , the world and the Diuell ; but hee that striueth , sometimes striketh , and sometimes is stricken , and therfore though wee haue some sanctity , yet all sanctity wee cannot haue , saith S. Augustine , Aug. to. 10. de verb. Apostoli ser. 16. f. 131 and therefore the holiest and purest men are both Saints and Sinners .

1. Saints , because they beleeue in Christ , and with all desire doe affect sanctity , and doe indeuour by all meanes , vt crescat quod habent , & impleatur quod non habent , that that sanctity may increase which they haue , and that that may bee supplied which they want : for the Apostle doth not call them Saints according to their merit , but according to their purpose , not according to what they are , but according to what they desire to bee , saith S. Bernard , and therefore whosoeuer Ber. ser. 3 de duabus mensis . f. 434. ( saith hee ) doth purpose in his heart to decline from euill , and to doe good , to keepe what hee receiued , to pray for what hee wanteth , to striue to grow better and better , and if by humane frailty hee hath done amisse , to amend the same by true repentance , without doubt hee is a Saint of God .

2. Sinners , because the reliques of sinne are left in them to striue withall , and their sanctity is but inchoated : and so S. Paul himselfe confesseth , quod nondum apprehendisset brauium , that as yet he had not attained the marke , and therfore , septies in die cadit iustus , the holiest man falleth seuen times a day , & eorum lapsus vtiles , & their fals are profitable , saith S. Augustine , & ideo scripti sunt , and therefore are written , saith Theophilact . in Mar. c. 14. f. 75. Theophilact : and that as wee may gather for two speciall reasons .

1. To shew Gods goodnesse , and the riches of his mercy in forgiuing our sinnes , for where sinne abounded , there grace super abounded .

2. For our manifold instructions , that The falls of the Saints are registred for our good . wee should learne from the examples of the lapses and infirmities of the Saints , not for the discrediting or dishonouring of them , which are now in heauen , but for the bettering of our selues which are yet in earth ; for the consideration of their falls may serue ,

1. For our humiliation . When we see their frailty , wee should learne humility , God suffered them to fall , that wee should not presume when wee stand , and therefore the Apostle saith , qui stat videat ne cadat , for as the staffe that is held vp by the hand , as soone as euer the hand leaues it , though the hand throwes it not downe , yet it falleth downe of it selfe , euen so wee euen the best of vs , assoone as euer God withdrawes his helpe from vs , we presently fall of our selues : and therefore in all thy sanctity learne humility .

2. For our circumspection , to beware of falling ; for cecidit Petrus vt reliqui caueant : S. Peter fell , that others might take heede of falling ; if I see a Giant throw downe a strong man , I shall be more afraid he will sooner throw downe me . And therefore , non sit lapsus maiorum imitatio minorum , let not the fal of the greater be for imitation to the lesser , sed casus maiorum , sit timor minorum , but let the fall of the greater induce a feare and a care in the lesser , when they wrastle against that roaring Lion , saith S. Augustine .

3. For our consolation , that we should not despaire when we fall into sinne : for many falling into sinne , desperando plus pereunt quàm peccando , doe sooner perish by their despaire then by their sin : for plus peccauit Iudas desperando de venia , Aug. in l. de Nat. & gratia fol. 316. quàm tradendo Christum ; Iudas sinned more by despairing of pardon then in betraying his Redeemer : and therefore against this dangerous disease the commemoration of the fals of the Saints may helpe vs , saith S. Augustine ▪ for their sinnes are set downe not for their shame , but for our consolation , vt in ijs tanquam in speculis diuitias bonitatis diuinae contemplemur , that we might Zanch. in Eph. ca. 2. fo. 85. in them as in a glasse see the riches of Gods great mercie , and thereby conceiue hope of pardon vnto our selues , saith Zanchius : for seeing they were sinners as well as we , yet through repentance , obtained pardon ; euen so , if we repent , we shall obtaine pardon as well as they : for God is rich in mercie ouer all , and vnto all that call vpon him .

4. For a confutation of Donatists , Catharists , We must not forsake the Church vpon the pretended corruption of the Church . Brownists , &c. that would haue the Church to be of perfect beautie , and from her infirmitie , doe conclude her nullitie : for the infirmitie of Gods children doth not presently denie them to be Gods children : and therefore the rottennesse of many members of the Church ought not to induce vs to relinquish the Church ; for so long as the Scribes and Pharisies sate in Moses Chaire , we are inioined to heare them as the Church of God .

Yea , though there should be many imperfections , both in manners and in Doctrine , yet many circumstances are to be considered before we depriue them from being a Church : for no doubt but the Church of Rome had her imperfections in both respects : and yet the Apostle saith they were beloued of God , called , Saints ; or if it be denied , that it had not , then may the same be instanced in the Churches of Corinth , and of Galatia : for in the Church of Corinth , not only touching manners the discipline of the Church was loosely obserued , but also the sinceritie of Preaching was much profaned , and a great question was among them touching the resurrection of the flesh , an article of such waight , that without it , our faith , our hope , and all our preaching were but vaine , and yet the Church of Corinth holds the name of the true Church of Christ ; and in the Church of Galatia , the most part of them were turned aside by the false Apostles from free iustification by the grace of Christ ( which is the principall pillar of the Christian Church ) and yet S. Paul calleth them the Church of Christ .

But the Scripture telleth vs , that 1 Tim. 4. 1. & 2. Pet. 2. 1. many should make such schismes , and separations from the Church , and therefore the godly and wise should be nothing moued at their departure , for though they pretend the cause thereof to be the want of sanctitie in vs , yet the true cause indeed , is the iniquitie , or at least the want of iudgement in themselues : for whensoeuer we reade of the name of Saints , ne putemus sanctitatis vocem significare perfectionem , we should not thinke that the name of sanctitie doth implie perfection , saith S. Augustine , Aug. l. 6. contra Iulian . for that there is no Saint that wanteth sinne , and yet hereby he ceaseth not to be a Saint .

And therefore , beloued , seeing the Saints and holiest men were not so holy , but that they had their sinnes and imperfections , ideo patientiam eorum & Ambros . to. 4. fo. 249. virtutes imitemur non vitia , we should follow their vertues and not their vices , saith S. Ambrose : for not all the facts of righteous men are to be laid as patterns for imitation , saith S. Augustine , Aug. l. contra Mendac . ad Consent . but only those are to be followed wherein they follow Christ : for he is that true way which leadeth vnto life , and that true vibilia which will preserue euery man from wandering that will be guided by his direction , and therefore to say we haue erred with our Fathers , whether in life or doctrine , will not excuse vs in the day of triall .

3. Zanchie obserueth that all those Zanch. in c. 1. ad Philip . that are baptized , and doe professe Christian Religion , are likewise called Saints : for though many of the Iewes were wicked people , yet because they professed themselues separated from the world , and associated themselues to the communion of Saints , they were all called gens sancta & populus Sanctus , a holy nation and a chosen people . Euen so , the professors of Christ are called Saints before men , though they be neuer so wicked before God : but herein standeth the difference .

The true Saints are not only professors , but also practisers of true holinesse , and therefore they be Saints , Sanctitate Sacramentali , imputatiua , & inherente , by profession , by imputation , and by an inchoated inherent sanctitie : but the other are only sacramentall Saints , Saints only by profession , and not by practise , Saints outward , but not inward , a great shew of holines ad extra , before the world , but their inward parts are very wickednesse , as the Prophet speaketh .

And surely these Saints multiplicati There be many sorts of fained Saints . sunt super numerum , are infinite in number and of diuers sorts ; as , 1. The proud Saint , 2. The idle Saint , 3. The prophane Saint , 4. The verball Saint , 5. The Herodian Saint , 6. The Pharisaicall Saint , or Professor .

1. Are those who in their pride and womanish nicenesse , do withdraw themselues from the Church , & as if God and his ministers were all bound to attend them , doe turne their parlors into temples , & their carousing pots into communion cuppes , whereas S. Chrysostome Chrys. to. 4. in 1. Cor. hom. 36. saith , that neque vnguentaria taberna nec officina forensis ecclesia est , wee must not make our shops or tauernes to be temples ; for that the Church is locus Angelorum , locus Archangelorum , regia Dei , coelum ipsum , a place or a house of Angels , of Archangels , the Court of God , and Heauen it selfe .

2. Are those who vpon a carelesse negligence are like those of whom S. Chrysostome complaineth , that toto anno Idem in 2. Cor. hom. 2. vix semel in ecclesia conspiciuntur , are scarce seene in the Church once a yeere , and therefore are worse then the very Iewes as S. Ambrose speaketh : for Ambros . ser. 19. in Psal. 119. that they came neere vnto God with their mouthes , and honoured him with their lips , but these giue him neither speech nor presence .

3. Are those , who though they come to the Church , yet were it as good they came not at all , for that they make the house of prayer , a place of intemperate babling , or else otij diuersorium Seneca ●p . ad Lucil. & somni domum , a place of sleeping and snorting , as Eutichus did .

4. Are those that are like the Iewes indeed , that draw neere vnto God with their lips , but their hearts are farre from him .

5. Are those that like Herod will be contented to amend many of their lesser faults , but their deere and darling sinnes they cannot yet relinquish .

6. Are those that as the Pharisies deuoured widowes houses vnder the colour of long prayers : so doe these commit all villanies vnder this colour of pietie : these men are oues habitu , vulpes astu , crudelitate lupi , in sheepes cloathing , but inwardly they are rauening wolues : none make more shew of pietie ; none are fuller of all iniquitie ; I will say no more of them , but as Saint Augustine saith , vae illi misero qui sanctitatem Aug. l. de Spiritu & anima c. 62. seruat in memoria , & scribit in charta , sed non habet in vita ; Woe to those miserable men that haue sanctitie and pietie in their mindes , in their tongues , and in the sight of men , but not in their hearts , in their liues , or in the sight of God .

Wherefore ( beloued brethren ) let not vs be such Saints as these be : for we must be holy as God is holy , i. truely , and sincerely without hypocrisie , for God made vs in his owne image , which consisteth in holinesse and true righteousnesse , but these are holy as the deuill is holy , and transformeth himselfe into an Angell of light , i. only in shew , that he may deceiue vs , for that tuta frequensque via sub amici fallere nomen , it is easie to deceiue vnder a fained shew .

4. All other things that are dedicated to Zanch. in ca 5. ad Philip. holy vses , and to the seruice of God , are likewise Sancta , sanctified things : but of these I will say nothing in this place , as being without the compasse of this Text. And so much for the manifold sorts of Saints .

Yet one thing more I must needs note touching these differences of these Saints , that some would haue these words , called to bee Saints , ioyned together , as if the Apostle meant , that they were called from the filthinesse of sinne Erasm . in h. loc. vnto holinesse of life , and thereby would giue them to vnderstand two things .

1. Terminus à quo . That is , from what they were called , from darknes , from wickednes , & therfore , that they should not returne with the dog into his vomit , or with the sow to wallow in the mire , a doctrine against backsliding reuolters .

2. Terminus ad quem . That is , vnto what they were called , vnto sanctity , vnto light , and therefore should walke as children of light , and bee now a great deale more holy and more wary to commit sinne then euer they were before ; for this is the end of our election , Ephes. 4. Holines the onely thing that God requireth of vs . Heb. 13. 14. that wee should be holy , of our redemption , that wee should bee holy , and of our vocation , that wee should bee holy : yea , this is the end of all , that wee should bee holy . For without holinesse no man shall see the face of God ; but the pure in heart are blessed because they shall see God : and no maruell , for though the Philosophers say , penes scire maxime attenditur similitudo hominum ad Deum , that knowledge makes men come neerest to the similitude of God , yet Diuinity saith , that by sanctity and purity we are made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , consortes 2. Pet. 1. 4. diuinae naturae , partakers of the diuine nature , not by transformation or incorporation of vs into the identity or nature of God , but by the conformation of vs to the similitude and likenesse of God : especially in this one attribute of being holy as hee is holy : for licet potestas subiectionem , & maiestas Bern. Serm. 1. in Die nat . Dom. admirationem , neutra tamen imitationem : though the power of God inciteth vs to subiection , and his maiesty moueth vs to admiration , yet none of them requireth imitation , but only this one attribute of sanctity , and all the rest that doe proceede from this or be like vnto this . For as Christ saith not disce à me mundos fabric are atque mortuos suscitare , learne of me to create worlds , or to raise the dead men out of their graues , saith S. Augustine , but learne of me to bee meeke and lowly in heart , Math. 11. so God saith not bee infinite , bee eternall , bee omnipotent , but bee yee holy , bee ye pure , be ye cleane , because I am holy , I am pure , and I am cleane .

Wherefore beloued brethren , let vs set before our eyes ,

1. God , that is sanctity and purity it selfe . 2. The Saints of God that liued heretofore in all purity . 3. The benefits of sanctity and holines .

1. How acceptable it is to God .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The manifold benefits of sanctity .

The very Heauens doe not so delight our God , as the holinesse and sanctity of the sonnes of God ; deliciae Dei cum filiis Sanctis : for his onely delight is sanctity , and in holy men , hee loueth them as the Apple of his eye .

2. How commendable it is among all men , the very wicked commend it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. in c. 4. ad Ephes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For sanctity is such a thing , that the very contemners thereof admire it , and sinne is such a thing that the very sinners themselues condemne it , saith S. Chrysostome .

3. How comfortable it is to the Saints themselues , it makes them neither desirous to liue , nor yet afraid to dye .

Missatriumphalem non tangunt fulmina laurum .

Their sanctity doth so settle them in the assurance of Gods loue , that all the thunders of this world can neuer shake them , sed mens immota manet , for this rooteth them heere in the loue of God , & vniteth them heereafter with the nature of God , that they shall bee blessed for euermore .

I say , let vs alwayes set these considerations before our eyes , and I hope wee shall bee moued thereby to study and to endeuour to become true Saints in earth , that wee may bee Saints with God in heauen .

And so much of the Saints and their description , which is the first part of this text . Now followeth the second part touching the blessings requested , wherewith the Saints are delighted .

PART . 2. Grace be to you and peace , &c.

THese are the things requested , these are the things wherewith the Saints are delighted . And yet that is true which the Poet speaketh ,

Inueniat quod quisque lubet , non omnibus vnum est Quod placet , hic spinas colligit , ille rosas .

All men bee not of the same minde , All men are not delighted with the same things . Esay 3. for some affect one thing , some another .

Some delight in brauery , a vanity only fit for women , of whom the Prophet setteth downe their desire , and delight at large , and of whom the Poet saith ,

Foemina culta nimis , Foemina casta minus .

The more proud the lesse honest ; for where great pride is , there can bee but little honesty .

Others delight in pleasure and voluptuousnes , but nocet empta dolore voluptas , Horat. lib. 1. Ep. 12. they shall pay deare enough for the same , when the bread in their bellies shall bee turned into the gall of aspes , as the Prophet speaketh .

And most desire the wealth and honours of this world , they spend all their time and all their strength in the pursuit of this vanity , and yet most of them neuer attaine vnto it , and they that haue it , haue it peppered and poudered with cares , griefes , and sorrowes : for cuncta mortalium incerta , all mortall things are vncertaine things , saith Tacitus , & omnia terrena cacumina temporali Tacitus annal. l. 1. mutabilitate nutantia , all terrene heights doe reele with temporall mutabilities , saith S. Augustine : and A●g . de ciui●. Dei . l. 1. c. 1. this may be seene in those great Commanders , Xerxes , Baiazet , Craesus , & Belisarius , to whom Rome owed her selfe thrice at least , & yet at last came to date obolum Belisario , and therefore , how can it bee but that they should be full All worldly things are full of cares and dangers . of feare of losing those things which they got with such cares ? and if they do leese them , their sorrow is doubled ; for non est tanti gaudii excelsa tenere , quanti moeroris est de excelsis corruere , nec tanta gloria sequi potest victoriam , quanta ignominia sequi potest ruinam : it cannot bee so much ioy to bee exalted , as it is griefe to be deiected ; nor so much glory to triumph , as it is a shame to bee vanquished , saith S. Ambrose : and therefore , — Iam non ad culmina rerum Claud. l. 1. in Ruffin .

Iniustos crcuisse queror , tolluntur in altum , Vt lapsu maiore ruant — — —

It grieues mee nor , saith Claudian , that wicked men are hoysted vp to the height of all prosperity , that their fall may bee the more grieuous into the depth of misery .

And so you see that ipse mundi qualiscunque status plus anxietatis quam iucunditatis habet , that prosperity and sublimity , and all worldly things , haue more anxiety and griefe then ioy or comfort annexed to them , and if there bee any ioy , yet praeterit iucunditas non Bern. Fp. 113. redditura , & manet anxietas non relictura , the little ioy will soone vanish and neuer returne , but the griefe and sorrow will still increase and neuer vanish .

And therefore , seeing that bona huius vitae sunt vanescendo transeuntia , the Aug. l. 20. c. 3. de ciuit . Dei . goods of this world are but vanities flying away , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things indifferent , as the Peripateticks , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , goods , not in their owne nature , but in our iudgement , as Plato calleth them , the Apostle wisheth those goods , quae sunt sine fine mansura , which shall remaine for euer , and seeing the goods of this world are full of sorrow and griefe , hee wisheth those goods that might fill vs with ioy and comfort , hee leaues wealth and plenty to the worldlings , and wisheth grace and peace vnto the Saints .

Grace is the beginning of spirituall Grace and peace are the chiefest and only good things . life , because by grace wee haue our sinnes remitted , saith the glosse , and are thereby freely iustified , saith the Apostle , and peace is the quieting of the minde in faith , which the glosse termeth a reconciliation with God , and it is the very end of all happinesse that is desired , as the Prophet sheweth , sedebit populus mens , in plenitudine pacis : for then shall bee perfect peace , when the will doth rest it selfe satisfied in the fulnesse of all good , & is fully freed from all euill ; and so the Apostle in wishing grace and peace , wisheth the α and ο , the beginning and ending of all spirituall good . And because the two chiefest fiends of man are sinne and a bad conscience , Lutherus in Gal. c. 1. ● . 3 therefore the Apostle wisheth grace to release vs from sinne , and peace to quiet our conscience ; and because there can bee no peace with God , except wee haue the grace of Christ , therefore first and chiefly he desireth grace , and then peace .

Now touching grace , I will onely obserue these 4. points , viz.

The 1. Acceptation 2. Diuision 3. Necessity 4. Certainty of God .

1. To omit all acceptations of small purpose to know , set downe by Bellarmine , Bel. l. de grat . & lib. arbit. Tho. 1. 2 a. q. 110. ar. 1. Grace is diuersly taken . and Aquinas , and others : I say grace is taken two wayes .

1. For the free fauour of God whereby hee pardoneth our sinnes , and receiueth vs into his grace : and so it is vnderstood in Gen. 6. 2. that Noah found grace in the eyes of the Lord : and so in Luk. 1. 30. that Mary found grace with God : and in this sense wee are said to bee iustified by grace ; for that nihil boni Aug in Ps. 31. fecisti , & datur tibi remissio peccatorum , thou hast done no good , and yet thy sinnes are forgiuen thee , and so Fulgentius saith , God giueth grace freely Fulgent . l. 1. ad Monimum . to the vnworthy for his iustification : datur ex prima gratia non solum iustificatis vita beata , sed etiam glorificatis vita aeterna . So that all our happines , iustification and glorification doe proceed onely from this first grace , that is , the free loue and fauour of Almighty God .

2. It is taken for all those gifts that are giuen vnto vs by grace , whether they pertaine to saluation , as faith , hope , and charity , or onely for the edification 1 Cor. 13. of others , as the gift of tongues , of miracles , of healing , and such like , and so it is taken in Acts 11. 23. 2. Cor. 6. Ephes. 4. 7.

And in this sense doe almost all the Schoolemen expound the word grace , wheresoeuer they finde it , which made them ascribe our iustification to these gifts of grace , and not to the free fauour of God , from whence proceede all those gifts and graces .

We say these gifts are means whereby wee are brought to eternall life , but that by them wee are iustified , or made worthy of eternall life we vtterly denie . That wee are iustified only by the free loue & fauour of God . For the Apostle after hee had proued all to be sinners , hee addeth , as many as are iustified are iustified freely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , through his grace by the redemption which is in Christ Iesus , where , by the name of grace is vnderstood the free fauour of God , without any our dignities either naturall or supernaturall .

For the word iustified hee opposeth to the two former things that hee had proued .

1. That all were sinners . 2. That therefore depriued of the glory of God .

And the word grace hee opposeth to all our workes : yea , though done by the helpe of Gods spirit ; so that workes and grace cannot agree to iustifie ; for if of grace , then not of works , otherwise grace were no more grace , Aug. in Ps. 34. quia gratia nullo modo gratia nisi sit gratuita omni modo , it can bee grace no way , vnlesse it bee freely euery way : and by the name of workes , hee doth not only meane externall workes , but also all inward vertues , and faith it selfe as it is a certaine act of the vnderstanding and will .

And this our Sauiour confirmeth , saying , when you haue done all that are inioyned you , that is , whatsoeuer the Luk. 17. law requireth ( and it requireth faith , loue , &c. ) when you haue done it , not attempted to doe it , and when you haue done all this , not some part of this , but all , both the inward and the outward workes : yet euen then say that you are vnprofitable seruants , and what is that but vnworthy of eternall life ?

And this might bee proued further by the example of Abraham , and by many other arguments , but that I hope this is sufficient to proue that the Apostle exludeth from our iustification not onely outward workes , but also all inward graces and vertues ; and by being iustified by grace , doth vnderstand this free fauour of God , which is residing in God and not in vs , as the Philosophers say , honour resideth in the Arles . aethic . l. 1. c 5. person honouring , and not in the person honoured ; and doth not vnderstand any vertue infused into vs by grace , for that all such graces and vertues , be they neuer so excellent , yet are they imperfect , and tainted by our infirmities , and therefore cannot iustifie vs , and make vs worthie of eternall life .

And yet we must vnderstand , that That he which is iustified cannot be without good workes . it is one thing to say faith iustifieth and not workes : and another thing to say , that iustifying faith may be without works . And that it is one thing to say , the free grace and fauour of God iustifieth , and not the gifts of grace . ( i. ) regeneration or renouation of workes : and another thing to say that this free grace of God doth iustifie vs without renouation of good workes .

For as the fire hath heat and light , both inseparable in it , and yet warmeth vs by the heat and not by the light : so the free grace of God and the gift of grace are inseparably conferred vpon a true christian man , and yet we are iustified by the former , and not by the latter : and therefore whosoeuer saith he is iustified by grace , and yet is voide of good workes , he deceiues himselfe , and there is no truth in him . For as the fire doth euer yeeld forth his heat and light , so the loue and fauour of God doth euer infuse his graces and effects of his loue into our hearts , though not thereby to make vs worthy of eternall life , but thereby , as by externall meanes to bring vs to eternall life . These being via ad regnum & non causa regnandi , the way that leadeth vs , but not the cause that procureth vs eternall life , as S. Bernard speaketh . And so much for the acceptation of grace .

De 2. Hauing spoken of the first , The diuers sorts of infused graces . grace , ( i. ) the free fauour of God from whence all other gifts and graces doe spring , we are now to consider of the infused graces or the effects of the fauour of God ; touching which we must vnderstand that the fauour of God is distinguished into

1. Grace purposing , 2. Grace working .

The 1. is the grace of election , wherby he hath chosen vs to saluation before the beginning of the world .

The 2. is the actuall execution of Ephes. 1. 4. this decree , generally by creating the world , and sending his Sonne , that whosoeuer beleeueth in him might haue eternall life . And particularly by giuing vnto euery one those helpes that are necessary for to bring them to saluation : and these helpes the Apostle calleth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The gift by grace .

And they are distinguished by the schoolemen into Aquinas 1. 2 ae q. 3. art 1. Darand . in 3. sentent . Distinct. 13. q 1. 1. Gratias gratis datas , graces freely bestowed . 2. Gratias gratos facientes , graces that make vs acceptable .

Of the 1. sort are those 9. graces which the Apostle reckoneth 1 Cor. 12. 14. and are giuen for the good of others , more then of our selues , as when I preach to others and am my selfe a cast away , and they are called graces freely giuen , because they be onely giuen vnto vs , and yet doe not make vs any whit the more acceptable in the sight of God , no more then Iudas was , for all his Apostleship . And

Of the second sort are ,

1. And principally the free fauour of God forespoken of , that doth chiefly make vs acceptable in the sight of God ; and

2. Those infused graces and effects of this first grace that are wrought in our hearts by his holy spirit , as faith , hope , repentance , and such like . And these are called gratiae gratos facientes , graces that make vs acceptable , not because they are sufficient to iustifie vs , or to make vs worthy of eternall life , ( as the Schoolemen doe imagine ) but because God is delighted and wel pleased with the workes of righteousnesse .

And these graces which make vs thus acceptable before God , are diuided into 1. Habituall graces , as faith , hope , charity . 2. Transient , which are called the grace of speciall aide , which is a certaine motion of Gods spirit , inducing vs to the workes of piety :

And it is , 1. Excitans . 2. Adiunans .

1. Inciting man to doe well : and

2. Helping him forward to doe that good which before it had incited him vnto .

And this grace of speciall aide is either 1. sufficient . 2. effectuall .

1. Sufficient , whereby a man may will and doe well if he please . 2. Effectuall , whereby a man is conuerted indeed , and doth will and doe that which is good ; and this effectuall grace is also two-fold , 1. Working , which is also called preuenient . 2. Coworking , called subsequent .

The 1. preuenteth a man from sinning , and prepareth his heart to will that which is good .

The 2. doth effect , that a man shall doe and performe indeed that good which before he willed and desired : and vnder these heads may all other diuisions of grace be comprehended , and subdiuided : and therefore so much shall serue for the diuision of grace .

3. Touching the necessitie of grace , there be two speciall things that doe declare the same .

1. The deuils great subtiltie . 2. Mans great infirmitie .

1. Indeed we haue many enemies , but The deuill is our great enemie . the deuill is the chiefe of all ; for he is not only draco 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that great dragon , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the greatest enemie that we haue , like Iobs Leuiathan , the greatest among creatures ; neither is he only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the greatest ; but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the busiest enemie that we haue , like S. Peters roaring lyon , that seeketh at all times , and by all means to deuoure vs : and therefore laqueos ponit in diuitijs , laqueos in paupertate , Aug. solil . q. ca. 16. he laieth snares vpon riches , snares vpon pouertie , and snares vpon euery thing ( as Antonie saw in a vision the whole world ouerlaied with nets ) that thereby he may intrap vs .

2. If we looke into our selues , we Man is wonderfull fraile . shall finde our selues fragiles ad resistendum , debiles ad operandum , & faciles ad seducendum , vnable to resist , vnwilling to doe good , and ready to be seduced , as S. Bernard saith : and therefore Bern. de aduent . dom. ser. 7. haue we not neede of grace , haue we not neede of helpe ? but because contraria iuxta se posita magis elucescunt , the necessitie of light is seene by the horror of darknesse , we must looke a little further into the infirmitie of man , that we may thereby see the necessitie of grace .

But a man , without the helpe of grace ,

1. Cannot doe good . 2. Cannot auoid sinne . 3. Cannot rise from sinne .

De 1. S. Augustine saith , that sine Aug. in l. de corrept. & gratia . gratia nullum prorsus sine cogitando , siue volendo , siue agendo faciunt homines bonum , without grace we can neither doe , nor will , nor thinke any good thing : and therefore Anselmus saith , that as the earth , though it may bring forth of it selfe thornes and thistles , yet cannot bring forth foode fit for man without the sowing of good seede therein : euen so , man , though Anselm . l. 1. de corrupt . & grat . of himselfe he may produce euill workes , and idle thoughts , yet can he bring forth no good thing without the good seede of the grace of God .

And as the eie of the body ( saith Raynerius ) though it be perfectly whole and sound , yet can it not see any thing vnlesse it bee holpen with the brightnesse of the light , so a man , though he were perfectly iust , yet can he not liue iustly vnlesse he be holpen by Rayner tit . de gratia . the eternall light of grace : and so our Sauiour himselfe testifieth , sine me nil potestis facere , without me ye can doe nothing .

De 2. As we can doe no good , so we cannot auoid euill ; for the grace of God is the light of a Christian , and therefore without grace , we are in darknesse , and they that walke in darkenesse know not whither they goe . And this the Apostle sheweth , that before we haue grace to direct vs , we are darkened in our vnderstandings , and therefore when our blinde iudgements doe leade our blinde affections , they must both fall into the ditch .

De 3. Being fallen into sin , we cannot possibly rise from sinne ; for si stare non potuit humana natura adhuc integra , quo minus resurgere iam corrupta ? if man could not stand when he was in his integritie , how can he now arise being full of all infirmitie , saith S. Bernard ? Besides , the iustice of God required , that he which would not stand in grace when he might , should not rise when he would .

And therefore the glosse vpon the words of the Psalmist , Spiritus vadens & non rediens , obserueth a double infirmitie in man .

1. A passing away from the world A twofold infirmitie of man . by death , and not able to returne againe . 2. A passing away from grace to sinne , and not able to rise againe .

And S. Augustine saith , that non omnino inueniretur ouis aberrata nisi pastoris misericordia quaereretur , the lost sheep had neuer returned to the sheepfold , had she not beene sought and brought againe by the sheepheard : for as a man that is fallen into a deepe dungeon , can neuer be deliuered vnlesse he be helped ; so a man that is fallen into sinne , can neuer rise from sinne vnlesse he be helped by grace : and so you see the greatnesse of mans infirmitie , he can doe no good , he must needes fall , and then he cannot rise : and therefore as Cassiodorus speaketh , mouet pium iudicem Cassiod . in Psal. fragilitas considerata peccantium , the frailtie of sinners being considered , it moued the righteous Iudge to pittie vs ; and so the Psalmist saith , recordatus God pittieth our infirmities . est quia caro , he remembreth that we are but dust , and therefore pittieth vs and sendeth his grace into our hearts , that so by the assistance of that grace , we may doe all things , as the Apostle speaketh , we may rise from sinne , we may doe good , and perseuere in good vnto our end .

By this therefore we may perceiue from whence all things doe proceede .

1. All good from grace . 2. All euill for want of grace .

And therefore , if there be any goodnesse , All good proceeds from grace . any vertue in any of vs , hoc totum gratiae semper reputa , we must ascribe all to grace , and say with the Apostle , by the grace of God I am that I am ; for without his grace , I was a persecuter , and that I now preach and labour more abundantly then the rest , it is not I that doe it , ( i. of my selfe alone that doe it ) but the grace of God that is in me . So should euery one of vs confesse the like , that euery one which reioiceth , may reioice in the Lord : for whatsoeuer good is in vs , the same is only from God , and the grace of God ; a good thought , is gratia infusa ; a good word , is gratia effusa ; and a good act , is gratia diffusa .

On the other side , if any man committeth The want of grace is the cause of all euill . sinne , if he comes to an vnhappy end , it is because he wanted grace ; and therefore ( beloued brethren ) as the Apostle in the beginning of euery Epistle wisheth grace vnto the parties to whom he writeth , and concludeth euery Epistle with the grace of our Lord Iesus Christ be with you all , and so make grace the α and the ο , the first thing , the last thing , and the chiefest thing he desireth ; so should we , before all things , and aboue all things , desire grace vnto our selues , and to our children : for quando ignorabam , gratia me instruxit ; Bernard . quando steti , me tenuit ; quando cecidi , me erexit ; quando veni , me suscepit : If we be ignorant , grace will instruct vs ; if we stand , grace will hold vs ; if we fall , grace will raise vs ; if we come vnto God , grace will receiue vs ; and if we want any thing , grace will supply it : O therefore sweet Iesu grant vs all thy grace .

De 4. Touching the certaintie , or assurance of grace , we must consider

these two points 1. Of the being or hauing of it . 2. Of the continuing . or not leesing of it .

De 1. If want of grace be so lamentable , Many thinke themselues too sure of grace , when as indeed they haue no grace . as I shewed you before , it is a point most requisite to examine whether we haue sauing grace or not . Many indeed are so sure of grace , that they grow carelesse to seeke for grace ; for as multi ad veritatis cognitionem peruenissent , nisi se iamdudum peruenisse putassent , many might haue attained to learning , but that they thought themselues learned enough ; so it may be these men would seeke for grace , but that they thinke they haue grace enough : but I feare me , many of these will proue themselues like those that dreame they are at a pleasant banquet , and when they awake their soules are fainting , for hauing slept their sleepe , they finde nothing in their hands .

And therefore they should take heed vnto themselues , lest they deceiue themselues , sub specie recti , fallit enim vitium specie virtutis & vmbra : for nature many times will counterfet grace , as the Magitians of Egypt counterfeited Moses , and it is the policie of Satan to make nature play the part of an Ape , to imitate grace in good things , as Pharaoh , Saul , Ahab , and such like , to faine repentance , when as they were hypocrites , to make them carelesse in seeking for grace , by perswading them through these fained shewes , that they are sure enough of grace .

It is a strange thing to consider the Lucan . l. 1. deceitfulnesse of mans heart , nondum tibi defuit hostis , man neuer wanted enemies , yet none greater enemie to man In some things man is the greatest enemy to himselfe . then himselfe , in te verte manus : he deceiues his owne selfe , yea many times in matters of greatest waight , in the chiefest points of his owne saluation .

And therefore that wee may not wholly deceiue our selues herein , but somewhat vnderstand our owne estate , we must consider that a thing is known three waies ,

1. Certainly . 2. Reuealedly . 3. Experimentally .

De 1. To know a thing infallibly , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to know the first Arles 1. M●●aph . cause , but the first cause of grace is God himselfe , and his only will is the cause why he giueth it to one , and denieth it to another ; and therefore , because God is great , exceeding our capacities , and Iob 36. his councels are vnsearchable , ( for who hath knowne the minde of the Lord ? ) the Schoolemen doe most constantly auerre , that à priori , from the first cause we cannot possibly know the certaintie of the presence , or of the absence of Gods Thom. 1. 2 ae . q. 112. ar. 5. Iob 9. grace in vs , according to that of Iob , Si venerit ad me non videbo eum , si abierit non intelligam : and they render three reasons to proue it expedient that we should not know it .

1. That the feare of Gods iudgements might humble vs . 2. That presumptuous securitie should not ouerthrow vs . 3. That we should watchfully and earnestly desire and expect grace : and seeke for the same as for siluer .

De 2. A man may know his estate , & the certainty of hauing grace by reuelation , as S. Paul did , when the Lord told him , sufficit tibi gratia mea , my grace shail be sufficient for thee .

De 3. A man may know the certaintie of hauing grace by experience , i. by the effects and fruits of grace that he perceiueth in himselfe , and this is the only way that we doe or may know that we haue any grace .

Now the fruits of grace are many : S. Bernard reckoneth three ,

1. The hatred of sinnes past . Bern. in l. de lib. arbit . 2. The contempt of present vanities . 3. The desire of future felicitie .

Whosoeuer findeth these things in How we may know whether we haue grace or not . himselfe , may assure himselfe they proceed from grace . And Aquinas saith , that whosoeuer doth beleeue in God , delight in Christ , despise the world , and hate his sinnes , he may assure himselfe he hath the grace of God : and what can we say more then this ? or what can any man say lesse then this ? for the tree must be knowne by the fruit , saith our Sauiour : and therefore the knowledge of hauing grace is not by any presumptuous supposition , but by a diligent examination of hauing the same by the fruits of the same ; and thus we say that a man may know the certaintie of his estate by the fruits of grace .

1. By the inward testimonie of the Spirit , for we haue not receiued the spirit 1 Cor. 2. 12. Rom. 8. 15. of the world , but the Spirit which is of God , that we might know the things that are giuen to vs of God . And so S. Augustine saith , persuasisti mihi Domine , thy Spirit , ô God , perswadeth me that I am thy sonne , and that thou hast giuen me thy grace , and therefore teacheth me to crie Abba father .

2. Because we are not to beleeue euery How to know whether we haue the Spirit of God . spirit , but are to try them , whether they be of God , wee may know the same by the outward fruits of the Spirit , wherof S. Iohn setteth downe three , as the true signes and touch-stone whereby wee may know the Spirit of truth from the spirit of errour .

1. By the confession of the truth , 1 Ioh. 1 Ioh. 4. 2. 3. 2. And this S. Paul likewise sheweth when he saith , that with the mouth confession Rom. 10. 10. is made vnto saluation ; for whosoeuer confesseth Christ before men , him will Christ acknowledge before his Father which is in heauen . And therefore whosoeuer is ashamed of his profession , or conceales the truth of Christian religion , he may assure himselfe he wants grace , and is as yet void of the Spirit of God .

2. By the receiuing of the testimonie of Vers. 6. the Sonne of God , ( i. ) by the hearing of the word of Christ . And this our Sauiour toucheth , when hee saith , My Ioh. 10. sheepe heare my voice . And therefore they are not of God , that will not heare the word of God .

3. By loue and charitie towards our Vers. 7. brethren : and so our Sauiour saith , Hereby shall all men know that you are my disciples , if you loue one another : and S. Iohn saith , Hereby wee know that wee 1 Ioh. 3. 14. are translated from death to life , because we loue the brethren .

And S. Paul doth more largely set downe the fruits of the Spirit of God , viz. loue , ioy , peace , long-suffering , gentlenesse , Gal. 5. 22. goodnesse , faith , meeknesse , temperance , &c.

These and the like graces vnto these , are the fruits of the Spirit of God , whereby a man may know whether he hath the Spirit of God or not . For so S. Iohn sheweth plainly : In this the 1 Ioh. 3. 10. children of God are manifest , and the children of the deuill , whosoeuer doth not righteousnesse is not of God , neither hee that loueth not his brother , but hee that loueth his brother abideth in the light , and he that doth righteousnesse , is righteous , Vers. 7. euen as God is righteous .

And so we finde that the Saints of God did assure themselues of the grace of God , by the fruits of the Spirit of God , as Iob saith , I know that my redeemer Iob 19. 25. liueth . And S. Paul , I liue by the Gal. 2. 20. faith in the Sonne of God .

And lest any man should say , that these men knew it by speciall reuelation , and not by any outward examination , we finde the fathers of the same minde For Epiphanius saith , Christ was sent to be a Sauiour , that hee might redeeme from bondage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epiphan. in anchor . pag. 496. Basil . in definitionibus . and was made vnto me righteousnesse , sanctification and redemption . But how knew he this ? S. Basil sheweth , Certo quis persuaderi potest sibi dimissa esse peccata si odit iniquitatem & amat iustitiam : Any man may know this , if hee hateth sin and loueth righteousnesse . And so Ferus sheweth the same thing , saying , In Christo si te per fidem & dilectionem inueneris , certus esto te esse à Deo iustificatum , whosoeuer findeth himselfe to be in Christ by faith and charity , he may assure himselfe that he hath grace , and is iustified by that grace : and so you see that by the fruits of grace , we may know we haue grace .

Yet I say this knowledge of hauing All our knowledge of hauing grace is verie weake . grace is weake and full of imbecillitie .

1. Because all our knowledge , our hope , our faith , and all other things that we haue , are but imperfect , and only in part , as the Apostle speaketh .

2. Because the works of nature are so like the works of grace , the faith of hypocrites so hardly to be distinguished from the faith of Gods chosen , & the spirit of errour so like the Spirit of truth , vt nec ovum ouo similius , that without diligent search and examination we cannot discerne the one from the other .

3. Because all of vs , and the best of vs are so prest , and almost opprest with sinnes and the cares of this world , that we are carelesse and negligent in trying the spirits , and examining the certaintie of our estate , or of hauing grace by these fruits of grace . But they that will trie and examine the same , may know the same , and the more they trie , the better they may know , and knowing the same they may speake of the same , to the glorie of God and the comfort of themselues : for , Dicere se esse iustificatum Aug. in Psal. 85. non est superbia elati , sed confessio non ingrati : For a righteous man to say he is iustified , is no token of pride and arrogancie , but of thankfulnesse & true humilitie , to confesse to others what he receiued from God . But the boasting of the wicked is meere presumption , a wonder to see they are so sure of grace , and yet the world sees they are full of sinnes .

And therefore this should teach vs to worke our saluation with feare and trembling , and not to be too presumptuous , or too cocke-sure of grace , but sometimes to be dubious , for Is qui nil dubitat nil capit inde boni , he that neuer doubts of his estate , neuer trieth his estate , whereas they that feare and doubt , will bee willing to examine themselues , and to vse all diligence to know their owne estate , whether they haue grace or not : for God will not make vs too too certaine , causa solicitudinis , Bernard . lest we should be too too carelesse , and yet he would not leaue vs altogether vncertaine , gratia consolationis , lest we should be deiected . But what he denied vs à priori , he granted à posteriori , that by the fruits and effects of grace , we might know whether we haue anie grace .

De 2. We must consider the certaintie of the continuing , or not losing of grace , a point of more difficultie , and no lesse necessitie to bee knowne then the former . For ,

I finde concerning the same three opinions .

1. Some say that both good and Whether sauing grace once had , may afterward be vtterly lost . bad may receiue grace , and yet both good and bad by their sinnes may lose the same , both totally , wholly , and finally .

2. Others say , that both good and bad may haue grace , and that both of them may lose it totally , but that both of them cannot lose it finally : for that the Saints cannot finally lose grace , though many times by reason of their sinnes , they may totally fall from grace , or lose all grace vntill the same bee renued in them againe .

3. Others say , that those which haue once receiued grace , can neuer lose the same finally , nor yet totally .

But touching this point , de amissione vel retentione gratia , of the losing or retainign of grace : I thinke all must confesse , that whosoeuer findeth grace , that is , the loue and free fauour of God , can neuer lose it , because this is in God residing , and not in man , and therefore is this grace immutable and vnchangeable : and so the Scripture sheweth , whom hee lo●●d , hee loued vnto the end ; for the gifts and graces of God are Rom. 11. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without repentance . The question therfore ( as I take it ) is of the infused graces , faith , hope , charity , and such like , whether a man may haue these graces , and afterwards lose them either finally or totally .

To this I answer , that as there bee two sorts of Saints ,

1. Outwardly , by profession onely before the world . 2. Inwardly , and truely before God .

So there bee two sorts of graces ,

1. Common , to all Professors . 2. Speciall , to the elect onely .

Or , to speake more properly , I say God giueth his grace two manner of wayes . that God giueth the graces of his Spirit two manner of waies .

1. Generally , and more remissely to all Professors , or to all that haue them , to make them see the greatnesse of his loue , and to make them able thereby , if they would themselues wel vse the same , to seeke for more grace to continue and bee saued ; or if they neglected the same , to make them without excuse .

2. Specially , and more effectually to the Elect , to make them not onely to see his loue , but also by this more speciall and effectuall working of his grace to make them continue therein , and retaine the same indeede vnto euerlasting life .

De. 1. Many doe affirme that the outward Professors haue no true graces at all , neither faith , hope , nor charity , but onely a shew and an apparance of grace ; & so S. Gregory seems to affirme , Greg. moral . l. 34. c. 13. when speaking of such men , hee saith , quasi habitam sanctitatem aute oculos hominum videntur amittere , sed eam ante oculos Dei nunquam habuerunt , they seeme to lose that sanctity which they seemed to haue in the sight of men , but in very deed they neuer had any in the sight of God : and S. Paul seemes to meane the same thing when hee saith , qui videtur stare , videat ne cadat , hee that seemes to stand , let him take heed lest hee fall ; as if hee meant that he did not stand indeed .

But I answer to the saying of S. Whether the wicked and hypocrites haue any true graces or not . Gregory , that this and the like speeches may bee vnderstood of the faigned shew of Hypocrites that do seeke thereby to deceiue the world , but not of those that thinke themselues to haue faith and repentance indeed , and doe many seruices vnto God for a time , vntill they fall away through the infirmities of their owne flesh ; and that the sequent saying of the Apostle videat ne cadat , let him take heed lest hee fall , doth in my iudgement proue that hee did stand , or else how could hee fall ?

And therefore considering what the Scripture saith , Ezech. 18. that the righteous may leaue his righteousnes , that the charity of many shall waxe cold , Mat. 24. 12. 13. that their talent shall be taken from them , Mat. 25. 29. that they receiue the word with ioy , Luk. 8. 13. that they make shipwrack of faith , and a good 1 Tim. 1. 19 Heb. 3. 6. conscience , that they taste of the heauenly gift , and are partakers of the holy Ghost , and haue knowne the way of righteousnes , 2. Pet. 2. 1. & vers. 20. and many such like speeches of their relapse , I doe not see but as their knowledge and vnderstanding of the truth , and assent vnto the same , are reall and not in appearance onely ; so the other graces that they haue are true graces , and not seeming graces onely : and indeede , quicquid est , dum est , vere est in suo genere .

And therefore I must confesse that many hypocrites and worldlings , and outward Professors may haue faith , hope and charity , and such other infused graces of Gods Spirit in that generall manner , and to those ends that God bestoweth them vpon outward Professors , and that they doe vtterly lose the same , as wofull experience daily proueth in all reuolters : but that hypocrites or worldlings may haue sauing faith , or iustifying grace , or any other fruits of grace in that speciall and more effectuall manner as they are giuen vnto the elect , I vtterly denie : for if they had beene giuen them in that manner as they are vnto the elect , then could they not leese them no more then the elect doe .

De 2. I say that the elect only haue That the elected Saints cannot leese wholly the sauing grace once receiued . the true sauing graces in the speciall and more effectuall manner giuen vnto them , and that they cannot leese them after they haue once receiued them : and this may be proued ,

1. By apparant Scriptures . 2. By the consent of learned Fathers . 3. By reasons drawne from Scriptures .

1. The holy Scripture is most plentifull of proofe to confirme this point . I will only vse these few , and will be readie to b●ing more ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

if we must needes striue with number .

My first proofe shall be that of Esay , c. 59 v. 21. I will make this my Couenant with them , saith the Lord , my Spirit that is vpon thee , & my words which I haue put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of the seed of thy seed , saith the Lord , from henceforth , euen for euer . What can be plainer ? for this is a promise made vnto the Church of Christ , and what is true of the whole , must be true in euery member ; and therefore in what true member soeuer the Spirit of God is once put , it shall neuer depart from thence euen for euer .

2. The Prophet Ieremy saith , I will Ier. 32. 40. put my feare in their hearts , that they shall not depart from me , i. my feare shall be such , and so great in them , that they will sticke and perseuere in my fauour , euen for euer , saith Saint Augustine . Aug. de bono perseuer . ca. 2.

3. The Prophet Amos saith , I will plant them vpon their owne land , and they shall no more be pulled vp againe out of their owne land which I haue giuen them , saith the Lord thy God : where we may obserue ,

1. Who planteth them , I saith the Lord , which planteth , and watereth , and giueth the increase .

2. Who shall be planted , the elect only , them but not all .

3. Where , in their owne land : and what is that ? in the mysticall body of Christ , in the fauour of God .

4. How shall they be planted ; so that they shall be pulled vp no more : and all this is made plaine by Christ the true Vine , into whom the elect are planted : for euery plant which my Father hath not Matth. 15. 13. planted , i. euery reprobate shall be rooted vp : but euery plant that my Father hath planted , i. euery elect that is ingraffed in me , shall not be rooted vp , but Iohn 15. 2. shall be purged , that it may bring forth more fruit : and therefore euery one that is truly ingraffed into Christ , and the fauour of God , cannot fall away from God .

And Christ saith , my sheepe heare my Iohn 10. voice , and none shall take them out of my hand , it needes no exposition .

5. S. Iohn saith , he that is borne of 1 Iohn 3. God sinneth not , neither can he sinne , because the seede of God remaineth in him , that is , he cannot sinne with all his heart , and a full consent of will , he cannot In what sense it is said that the true Saints doe not sinne . doe sinnes to waste and ouerthrow his conscience , but that still there will be a reluctation , and an vnwillingnesse in him to doe the thing that he doth , because the seede of God , though the fruit failed , doth yet remaine in him .

For this must needes be granted , that euery regenerate man doth consist of a double man 1. The inward man 2. The outward man And that according to the inward man , they doe not sinne in that very time that they doe sinne , for the Apostle sheweth of the Saints , that when they commit sinne , it is not they that doe it , but sinne , i. Rom. 8. 20. the originall corruption that is in them : for so he argueth , If I doe that which I would not doe , then it is not I that doe it , but sinne that dwelleth in me .

And therefore though the same sinne in respect of the act and outward manner of committing it , be done both of the godly and reprobate ; yet in the wicked it is a sinne spoiling and wasting his conscience , but in the godly it is not so , for that the one doth it of delight , and set purpose , with full consent of will ; the other doth it of infirmitie , against his will , because the seede of God remaineth in him , which cannot be taken from them , or corrupted in them : for that it is an vncorruptible seede , as the Apostle 1 Pet. 1. speaketh .

2. The Fathers confirme the same What the Fathers thinke of this point . Aug. de Cor. & grat . ca. 12. thing : for S. Augustine conferring the grace which Adam had in Paradise with that which we haue in Christ , saith , that to him was giuen such grace that he might stand if he would , but not that he should will to stand : but to vs is giuen such grace , not only that we might stand if we would , but also that we would or should will to stand and perseuere in Christ .

So S. Chrysostome considering the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 5. v. 2. saith that the Apostle said well , wherein ye stand : for that the grace of God , non habet finem , non nouit terminum , sed in maius proficit , hath no end , but euer increaseth more and more : with mens gifts it is not so ; for if a man receiueth some place of honour and dignitie , yet this remaineth not alwaies : for either dislike , or enemies , or death will depriue him of it , but it is not so with the graces and fauour of God , nec enim homo , nec tempus , nec rerum Chrysost. in Rom. c. 5. 2. vicissitudo , nec ipse diabolus , nec subveniens mors ab ijs nos possint depellere , for neither men , nor times , nor alterations of things , nor the deuill himselfe , nor yet death it selfe can pull them from vs , and depriue vs of the graces of God : what can be said more plaine ? yet Saint What the Schoolemen thinke hereof . Ambrose in Rom. 8. Gregor. hom. 3 in c. 1. Ezech. Primasius , Prosper ▪ and Beda , are as plaine as he .

And not only these , but the pontisicij , the Iesuites themselues , after a manner , doe confesse the same thing ; for Caietane Caietan . in Thom. 2. ●ae . q. 14. art. 3. saith , A man sinning mortally , doth not directly exclude grace , sed ex quadam sequela , but by consequent : and therefore if the elect doe not directly exclude grace , then they doe not wholly exclude grace .

But Thomas himselfe goeth farther , Thom. 1. 2 ● q. 63. art. 2. and saith , that per vnum actum peccati non corrumpitur habitus virtutis acquisitae , by one act of sin , we do not leese the habit of obtained vertue , or infused grace , because euery act doth not contrarie a habit , but a habit must contrary a habit . Suarez . tom. 4. q. 86. ar. 2. §. 3.

And Suarez yeeldeth that a mortall sinne may be remitted without the infusing of habituall grace , and he rendereth this reason , to shew that God can preserue his grace in a man mortally sinning , because there can be nothing that should compell God to subtract or take away the same , for that the preseruing of his grace still in man so sinning , is neither against his goodnesse nor his iustice ,

Yea , the councell of Trent doth expresly Concil. Trident . Sess. 6. c. 15. decree , that faith is not lost by euery mortall sinne .

And Bellarmine himselfe affirmeth , Bellar. l. 2. c. 12. de amiss . gratiae . that those which are iust and good men , doe receiue the gift of perseuerance , and therefore though they fall into adulteries , thefts , or such like mortall sinnes ; yet , that thereby , they doe not presently leese iustifying grace , l. 1. c. 8. So great is the force of truth , that the greatest oppugners thereof must many times vnawares confesse the same , ea enim est Chrys. h●m. 4. de laude Pauli . natura veritatis , vt , licet , à quamplurimis impugnatur , suscitabit tamen & crescet ; falsitatis autem ea est natura , vt nemine impugnante tandem euanescis : for the nature of truth is to preuaile in despight of her enemies , and errors must needes fall at last of themselues , saith S. Chrysostome .

3. We may confirme this truth by reason , and arguments drawne from Scripture .

1. From the promise of God . 2. From our owne prayer . The perseuerance of the Saints in grace proued by reason drawne from scriptures . 3. From the intercession of Christ .

1. God promised that his Saints should perseuere , Esay 59. ler. 32. Osee 2. therefore without question , they shall perseuere , for he is God , and changeth not ; he is the truth , and cannot lye .

But it may be you will say , God promiseth Obiect . grace not absolutely , but with condition of obedience , and therefore that the couenant or promise of God is not , that he would simply and absolutely loue man , and saue him , but that he would loue and saue euery dutifull and obedient man , because he loueth obedience better then his creature , yea he loueth his creature , but for his obedience sake , and therefore his obedience failing , the promise of God and his obligation ceaseth .

I answer , that the couenant and promise of God is conditionall in respect of vs , but most absolute in respect of his owne purpose , and therefore as he hath decreed to giue vs glorie , so he hath decreed to giue vs the means wherby we may come vnto his glorie , for that in vs there is neither abilitie to obey , nor to perseuere , to get grace , nor to retain grace , but it is God that hath begun the good worke of his grace in vs , who will also perfect the same , saith the Apostle .

Or to speake more briefly , I say that Abbas de verit , gratia Christi . the promises of God are twofold :

1. Aliae de fine , & hae conditionatae . 2. Aliae de medijs , & hae gratuitae & absolutae .

1. Some concerning the end , ( i. ) eternall life , and these are alwayes conditionall , as the Legall promises , Hoc fac & vi●●s , Doe this and thou shalt liue ; and the Euangelicall promises , Creds & vines , If you repent and beleeue you shall be saued .

2. Others are concerning the meants , and the helps that bring vs to this end , ( i. ) to eternall life , as to doe the will of God , to beleeue in Christ , and such like , and these are alwayes absolute , and most freely bestowed vpon vs . For Moses saith , The Lord thy God will circumcise Deut. 30. 6. thine heart , and the heart of thy seed , to loue the Lord thy God with all thine heart , and with all thy soule , that thou mayst liue . And the Prophet Ieremie Ier. 32. 40. saith , that God would put his feare in their hearts , that they should not depart from him . And S. Paul saith , that faith is the gift of God , and so repentance , and all other graces ; God doth most freely and absolutely promise to worke them in the hearts of his elect without any manner of relation or respect to anie act of theirs ; he will worke these graces in vs , and he will worke that grace in vs , whereby we may accept and receiue these graces . And therefore it is certaine , the Saints shall perseuere in grace , because God hath promised perseuerance vnto the Saints .

2. The Saints doe aske and pray for perseuerance and continuance of grace , therefore they haue it , for Cur poscitur si non conceditur , why should it be sought if it be not granted , saith S. Augustine . Aug. de bono perseu . cap. 2. But Christ saith , Whatsoeuer you aske in my name , you shall receiue it : But thou wilt say , thou hast asked many things The Saints doe pray for the continuance of grace . and not receiued them . I say : Perhaps temporall things ; and temporall things , si defuerint , petenda quidem sunt , sed non nimium requirenda , they are to be sought , but not too earnestly , saith S. Bernard , Deus enim dat prius quod potius , Bern. de 4. modis or andi . for God giueth first the things that are best , Et non tribuit quod volunt vt tribuat quod vtile est , and doth not giue the things that they would haue , that hee might giue them the things that they should haue : audit enim ad necessitatem non ad voluntatem , for that hee heareth them according to their necessity , and not according to their importunity , as S. Augustine speaketh .

But thou wilt say , thou hast requested Ob. spirituall things , and yet hast not obtained .

I answer : That either thou hast obtained , or shalt be sure to obtaine them , if thou desist not from seeking , for we must not prescribe anie time to God , because as he worketh grace in whom he will , so he worketh it when he will , Et est animi generosi perdurare , quoad Deus misereatur nostri , saith S. Chrysostome , It is the part of a good Christian to wait vntil God haue mercy vpon him , for he neuer failed any that continued to wait vpon him , but at last satisfied their desire .

And therefore despaire not because they are not presently granted , but though he tarrie yet wait thou , as the Prophet speaketh , Hab. 2. 3. for the Lord sometimes doth deferre the grace that wee seeke , not because he meanes to denie vs , sed vt diu desiderata dulcius obtinentur , but because things earnestly requested and long expected , are sweetest when they are obtained . And therefore this reason must needs hold , the Saints pray for the continuance of grace , therefore it shall continue . Christ prayed for all Saints , that their faith should not faile .

3. Christ prayed for Peter , that his faith should not faile , therefore he obtained the same , but what hee obtained for Peter , he obtained for euerie one of his elect ; for our Sauiour saith , Satan desired that he might sift them all , but I prayed for thee , ( i. ) for thee chiefly , because thou didst chiefly and most fouly fall : & therfore he doth not here deny that he praied for the rest , though he affirmeth he prayed chiefly for Peter .

But that it may more cleerely appeare , that he did pray for all the rest of his elect , he saith , I pray not for the world , but for them which thou hast giuen me out of the world : and therefore the Saints cannot lose his grace , nor fall away from his fauour , because Christ prayed for them that they should not , and I know ( saith Christ ) ô Father , that thou doest alwayes heare me , ( i. ) that thou doest alwaies grant me the things that I request : neither did he only pray for his Saints in the daies of his flesh , that their faith should not faile : but now likewise he prayeth and maketh intercession for vs , that God would forgiue vs our sinnes , that he would giue vs his grace , and that this grace should remaine with vs , to bring vs to eternall life , and therefore we may assure our selues that he which gaue vs grace , will likewise preserue this grace in vs .

But against this it may bee obiected ,

That God gaue his Spirit and his Ob. 1 grace vnto Saul , Iudas , Simon Magus , Hymeneus , Philetus , and such like , and yet they fell away from grace . Therefore a man may haue true grace , and yet lose it .

I answer to these and all such like The wicked reprobates may and doe lose all the graces that they haue receiued . examples in one word , that I doe confesse the wicked and hypocrites , or whosoeuer not elected , may haue many excellent gifts and graces of Gods Spirit , and may vtterly lose the same : I denye not this , but I say , Gods elect , the true Saints and beloued of God , hauing once receiued grace and iustifying faith in that speciall manner as I shewed before , can neuer lose the same , and therefore all examples of hypocrites or such like , can proue nothing against this that I defend .

But then it will bee obiected that Ob. 2 Dauid and Peter were the true Saints , beloued of God , and elected to saluation , and had grace , and yet these men by their sinnes , did lose that grace , therefore the true Saints after they haue receiued grace , may by their sinnes fall away from the same . Dauid and Peter lost not all graces . Bucerus de lapsu Petri.

I answer , that Dauid and Peter did highly offend and grieue the Spirit of God , and lost the comfort and sense of grace , but not all grace : vigor Spiritus repressus , sed non extinctus , mota fides non amota , the strength of the Spirit was repressed , not extinguished , his faith was shaken and moued , but not remoued .

For if Peter lost all grace and all faith , then that faith did faile which confessed Christ to bee the Sonne of God , and for which our Sauiour prayed that it should not faile , and another faith different from the first was giuen vnto him , which is most absurd .

And therefore Tertullian and S. Augustine Aug. de Cor. & gr. c. 7. doe expound the Prayer of Christ , that Peters faith should not faile , of his constant & firme perseuering in faith vnto the end : and S. Chrysostome saith that Christ did not onely pray , that his faith should not finally faile , sed etiam vt ne euanesceret , aut penitus extingueretur : but also that it should not vanish or bee quite extinguished .

But Dauid prayed to create a new Ob. 3 heart in him , and to restore the Spirit of God vnto him , therefore there was no grace in the old corrupted heart , but the Spirit was quite taken from him , and his graces quite extinguished .

I answer , that Dauid had diminished the graces of Gods Spirit in him , and quite lost many of them , as the cleannesse of heart , the ioy of the Spirit , and inherent sanctity , and faith it selfe in respect of the act or sense of it , for that it did sleepe in him ; but not in respect of the substance or habit of it , for else how could hee pray for grace , if all grace had been taken from him ? grace therefore still lurked in the secret corners of his heart , and seemed asleepe , as Christ was in the ship : and therefore Dauid awaked it , and desired it might bee restored , in respect of the sense and feeling of it , and that this grace which was now like the fire that is in the sinders , might bee kindled , and therefore Dauid lost not all grace , though hee lost the sense and feeling of all grace .

But yet againe it may be obiected , Ob. 4 that sin and the Spirit of God cannot dwell together , for the holy spirit of discipline Sap. 1. flyeth from deceit , and dwelleth not in the body that is subiect vnto sinne : and S. Iohn saith , hee that committeth sinne is of the Diuell , 1. Ioh. 3. and againe the Scripture saith , he that committeth sin is the seruant of sin : and therfore we lose Gods grace when we commit our sins .

I answer , that there are fiue degrees How sinne and grace may stand together . of sinnes .

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thought of committing sinne . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inticing in the affection . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a consent and purpose to doe it . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an actuall commission of it . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a continuation together with delectation .

In the 4. former wayes wee may sinne and doe often sinne , and yet not lose the Spirit of grace euen when wee sinne ; for a man may sinne , and yet loath this sinne , while hee is in the very acting and doing of that sinne : euen as S. Paul testifieth , that euill that I would Rom. 8. not doe , that doe I : the doing of the sin is from the weaknesse and corruption of nature ; the loathing and disliking of it is from the power of grace .

But sin in the latter place with continuation and delectation , and the grace of God cannot stand together , and that is the meaning of the Holy Ghost in the first of Wisdome : for he saith not , hee dwelleth not in a bodie that is tainted with sinne , but in a body that is subiect vnto sinne , ( i. ) where sinne doth rule and raigne as it doth in the wicked , but not in the godly , for he that is borne of God sinneth not , ( i. ) with delight and a full desire of sinning .

And S. Gregorie saith , sinne is committed Greg. lib. 25. cap. 34. in Iob. three wayes .

1. Out of ignorance , as Paul persecuted the Church .

2. Out of infirmitie , as S. Peter denied Christ , for tenuit corde quem denegauit ore , whom he denied with his mouth , he beleeued in him with his heart .

3. Out of malice , and of set purpose , as the Iewes , which saw Christ and hated him , and his Father also , as our Sauiour saith .

In the two first senses sinne may be committed , and grace not excluded : In the latter sense sinne and grace cannot stand together . But the godly neuer sinne of studie or set purpose and malice , with a full heart and will , and delight in the sinne ; and therefore though they sinne , yet doe they not lose all grace .

Or to answer in a word : I say , sinne and grace may thus remaine together in the godly , when sinne is committed , grace is throwne downe , but not throwne away , it hath a fall , but it is not dead ; when sinne is repented of , grace is quickned and risen , and sinne is vanquished , but not extinguished .

Further it may be obiected , that the Saints doe feare the losing of all grace , and Ob. 5 falling to destruction : therefore they may lose it .

I answer , that there is a two-fold feare :

1. A seruile feare . 2. A filiall feare .

The first is a feare of damnation , and that is only in the wicked , and is a feare forbidden and not commanded , as you may see Rom. 8. 15. Ye haue not receiued Rom. 8. 15. the spirit of bondage to feare . The A religious feare of falling doth preserue men from falling . second is a feare of offending Gods Maiestie , and is euer ioyned with loue and humilitie , and a great care of auoiding sinne , and this is a speciall fruit of grace , and doth perserue them from sinne , as the Scripture speaketh , Timor Domini expellit peccatum . And therefore this feare doth not take away , but rather cherish and increase the plerophorie and full assurance of faith and grace in the Saints of God .

And yet I denie not , but the Saints may many times feare the losing of the same , by reason of their sinnes , and the infirmities of the flesh : for euerie Saint consisteth both of flesh and spirit , and therefore although the spirit be willing to beleeue , yet the flesh is weake , and by reason of its weaknesse , it so weakneth our faith , our hope , our assurance of grace , and all other fruits of grace , that there is alwayes carentia perfectionis & fructus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a want of perfection , and a defect of that faith which should be in the best men , while they are in this world , yet that doth not proue that because they cannot perfectly beleeue the same , that the same is not true : they beleeue it according to the measure of faith that is giuen vnto them .

Lastly , it may be obiected , that if Ob. 6 we cannot fall away from grace , then the Spirit of God doth worke so irresistably in the hearts of men , that wee cannot fall though we would , but we doe often resist the Spirit of God , as S. Steuen saith vnto the Iewes , Ye haue alwayes Acts 7. resisted the Holy Ghost . And our Sauiour saith vnto Ierusalem , How often would I haue gathered thy children , as a hen gathereth her chickens vnder her wings , and ye would not . And therefore the Spirit of God doth not worke so irresistably in the hearts of men , but that they may fall if they will , and doe fall when they please .

I answer : That the working of Gods That the Spirit of God worketh not in the wicked as it doth in the Saints . Spirit in the hearts of men is two-fold .

1. Remissely , in the wicked . For in them the good motions of Gods Spirit are so wrought , that they may either yeeld vnto them , or resist them ; for God doth but only shew them what they should doe or beleeue , and not effectually cause them to doe or to beleeue the same : for otherwise , if he did effectually worke the same in their hearts , how could they resist it ? For who hath Rom. 9. euer resisted his will ? therefore he doth no more but only illuminate their mindes , and set the good motions of his Spirit before the eyes of their hearts , whereby they may accept and follow the same if they will : but they , because of their pronenesse to all euill , and vnaptnesse to any good , doe alwayes resist the Spirit of God , and refuse those good motions of grace , and therefore they are made without excuse .

2. Effectually in the godly , for in them the Spirit of God doth so powerfully worke , that they cannot resist , but doe most willingly yeeld vnto the same .

And yet this effectuall and irresistable working of Gods Spirit in the godly is done , leni spiritu , non dura manu , rather by a sweet influence ▪ then any extreme violence , by way of secret alluring , not coacting , inclinando voluntatem non intrudendo potestatem , by inclining the will and affection , and not compelling it to anie action ; for as loue creepes into the heart of man hee knowes not how , saith the Poet ,

— Nam coeco carpitur igni ,

And he cannot resist it : so is the loue of God and all other graces wrought in the hearts of the elected Saints of God so powerfully , so effectually , and so irresistably , that they doe most willingly yeeld vnto all good motions , and adhere vnto God for euer , and that I say by a most voluntarie yeelding and delighting in that sweet and effectuall working of grace in their hearts .

And so I hope you see this doctrine of the certaintie and assurance of the continuance of grace in the elected Saints , sufficiently cleered & confirmed .

This sheweth the exceeding greatnesse of Gods loue vnto his elected Saints aboue all other men in the world : for that he doth not only offer and giue his grace vnto them , as hee doth vnto others , but also he doth in a more speciall manner worke the same so effectually in them , as to make them alwayes retaine the same , and perseuere therein vnto euerlasting life . O that therefore we would praise the Lord for his goodnesse , and shew the wonders that hee doth for these children of men .

And that this might teach vs ,

1. To praise God for his goodnesse , and his exceeding great mercy vnto vs , not only in making vs good , but also for giuing vs his grace to perseuere in good : for it is he only , saith S. Augustine , qui Aug. de bono perseuer . fecit bonos , faciet perseuerare in bono , that hath made vs good , can and will make vs perseuere in good : qui iubet credere , facit vt credamus : and therefore wee may boldly say with S. Augustine , da Domine quod iubes , & iube quod vis , giue vs grace ô Lord and abilitie to doe what thou commandest vs , and command vs to doe what thou wilt .

2. To pray vnto God that he would giue vs grace to serue him , and grace to perseuere in his seruice all the daies of our life , quia incassum bonum agitur si ante vitae terminum terminatur , because that good is of no validitie that wanteth perpetuitie : sed perseuerantia est virtus quae coronat omnem virtutem ; but perseuerance is a vertue that crowneth euery vertue ; and without which , no vertue will auaile vs any thing .

And therefore we must not begin in the spirit and end in the flesh , but we must continue vnto the end , if we would be saued : and therefore wee should pray vnto God that he which hath begun a good worke in vs , would continue the same vnto the end .

3. To make vs afraid to commit sin with greedinesse , as the wicked doe , whose feet are swift to shed bloud , as the Prophet speaketh : for he that so committeth sinne , is the seruant of sinne , and the grace of God is not in him .

4. To assure vs that all those which appeared glorious for a while , and serued God for a time , and then fell away from God , and started aside like a broken bow , were neuer the elected Saints of God , but were only among vs , and not of vs , as the Apostle speaketh ; for if they had beene of vs , they would haue continued euen as we doe .

And so much for the first thing that S. Paul wisheth vnto the Saints , Grace be vnto you .

De 2. Peace be vnto you , is the second thing that the Apostle wisheth , a companion of grace , and therefore sure a most excellent thing , being one of the two most excellent things that can be wished , and the only thing which our Sauiour alwaies wished vnto his Disciples : for when he came vnto them , he said but pax vobis , peace be vnto you ; and when he went away from them , he said but my peace I leaue with you : and he needed to say no more , for where peace is , there must needs be grace , because peace is the fruit of grace .

But that you may the betrer vnderstand what the Apostle meaneth , you must consider that there are two kindes of peace ,

1. Pax benedicta , a blessed peace . That there is a twofold peace . 2. Pax maledicta , a cursed peace , if I may giue it the name of peace .

The first is proper to the Saints : the second to the wicked ; and therefore let vs consider ,

First , of the blessed peace , and that is two-fold , 1. Perfect . Thom. 2. 2 ae . q. 29. 2. Imperfect .

The first is not heere to be found on earth , but only in beatis , among the blessed Saints of heauen , saith Aquinas : and therefore we should long for that place where there is perfect peace , pax super pacem , pax quae exuperat omnem sensum , Bern. ser. 23. de verbis Psal . peace vpon peace , peace which passeth all vnderstanding ; peace in minde , peace with our owne flesh , peace from wicked men , peace with all our neighbours , peace from the very deuils , peace with God , and there shall be no end of peace , but peace will be the end of all our labours , saith Saint Bernard .

2. The imperfect peace which the Saints haue here in this life is three-fold , as the same Saint Bernard noteth . Idem ser. 5. in festo omnium sanct .

1. With God . 2. With men . 3. With our selues .

De 1. Our forefathers sinning against God , made vs all enemies vnto God , and God saith , he will be auenged of his Esay 1. enemies , and therefore we cannot be deliuered vnlesse we be reconciled : for there is no way to flye , no place to hide Psal. 139. 7 , 8 , 9. vs , no Atturney to plead for vs , as old Ely sheweth , and therefore O man , 1 Sam. 25. why striuest thou with God ? durum est contra stimulum calcitrare , it is hard to striue against the streme , it is hard to preuaile against thy God , for he is a consuming fire , and neuer any escaped out of his hands .

Christ therefore became our mediator , and vndertooke the discipline of our peace by his most bitter sufferings for our transgressions : and so he became peace to them that were afarre off , and peace to them that were neere , ( i. ) both to the Iewes and to the Gentiles , as S. Ierome expoundeth it . In respect of this , our Sauiour , after his resurrection , when he bade peace be vnto Iohn 20. 20. you , shewed them his hands and his feet , as if he should haue said , behold hereby how deerely I haue bought and purchased your peace , by such bitter sufferings for your transgressions .

And so Christ hath made our peace with God if we beleeue in him , for being iustified by faith we haue peace with Rom 5. 1. God through Iesus Christ our Lord . And this is the first and the chiefest peace , and the fountaine from whence all other peace doth flow .

2. The second is peace with men , and Of peace with men . this is a fruit and effect of our peace with God , and it is nothing else , but a sweet harmony and consent of mindes to will and to doe the same things , and to helpe and further each other in all godly actions .

And so we read of the Christians of Act. 2. 46. and Act. 4. 32. Caluinus in 2. Cor. the primitiue Church , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of one heart and of one minde , and this must prius pertinere ad opinionum consensum , first pertaine to consent in iudgement and opinion , to teach and to beleeue the same points of doctrine , and then , mutua sese charitate & amorum contunctione complecti , to loue each other with mutuall loue and charity .

〈◊〉 foederis haec species , id habet concordia Alciat . signum , Vt quos iungit amor , iungat & ipsa manus .

For this is the propertie of true peace , to haue a sweet harmony of consent and concord in all things , to will the same things , to speake the same things , and to doe the same things , and ( as the Apostle speaketh ) to keepe the vnitie of the spirit in the bond of peace .

And here we must vnderstand that That there be diuers kindes of peace with men . this peace with men is of diuers kindes , according to the seuerall estates and degrees of men : but for methods sake we may diuide it into a

1. Ciuill peace , and 2. Ecclesiasticall peace .

1. The ciuill peace is either 1. Domesticall . 2. Politicall . 3. Vniuersall .

The 1. is , when man and wife doe louingly liue , and peaceably agree together , in all honestie and godlinesse ; and so when parents and children , masters and seruants , and all that are in a house doe performe each one his dutie , for the continuance of peace , and quietnesse within the house , without which the house cannot continue , saith our Sauiour . Matth. 12. 15.

The 2. is , when Magistrate and subiect , high and low , rich and poore , neighbours , equals , and all that doe remaine and dwell , either in Citie , Countrey , or Common-wealth , doe each one performe his dutie , to liue in peace and quietnesse , for the preseruation either of Citie or Common-wealth , without which the strongest Ibid. kingdome cannot stand , saith our Sauiour .

The third is when Kings , Countries , and nations , are in league , and in peace Zach. 9. 10. one with another , for the publique good , the generall commerce of all nations , and the vnspeakable benefit of all the world .

2. Ecclesiasticall peace is when the Mich. 4. 3. Ministers and Preachers of Gods word doe 1. Agree in opinions among themselues . 2. Liue in peace and quietnesse among their neighbours and parishioners .

Both which doe exceedingly make for the happinesse of the Church , for the inlargement of the Kingdome of Christ , and the propagation of his Gospell . Of the peace of conscience

And these are the chiefest kindes and principall sorts of peace among men , which is the second kinde of peace that the Apostle wisheth vnto the Saints ; peace with men .

3. The third is peace with our selues , another fruit , an effect of the former peace with God , and it is nothing else but a quieting of our mindes and consciences ; not only for that we are at peace with all men ( which is an exceeding great content vnto the minde of man ) but especially for that we are at peace with God , and therefore neede not feare the vengeance , and the wrath of God , That nothing in the world can discontent the mindes of the Saints . Ioh. 14. 27. because we are reconciled vnto him , our debts are paid , and our sinnes are satisfied for , by Iesus Christ .

And therefore , as our Sauiour saith , let not your hearts be troubled , neither feare , for I haue ouercome the world , I haue vanquished your enemies , I haue washed away your sinnes , and I haue made your peace with God : so the Saints doe follow his aduice , they doe set their hearts at rest , and ( because they know that there is no condemnation to them that are in Christ Iesus ) they doe exultingly say with the blessed Apostle , who shall lay any thing to the charge of Gods chosen ? Rom. 8. 1. it is God that iustifieth : who shall separate vs from the loue of God ? shall tribulation , Ibid. v. 33. 34. &c. or anguish , or famine , or nakednesse , or perill , or sword ? no : not these , nor any of these , nor all these , nor yet principalities , nor powers , nor height , nor depth , nor life , nor death , nor things present , nor things to come , nor any thing else shall be able to separate vs from the loue of God which is in Christ Iesus : for that in all these things we are more then conquerors through him that loued vs : and therefore ,

Terra tremit , mare mugit , sic ruit ortus & orcus , Si modo firma fides , nulla ruina nocet .

Let the Sea make a noise , and let the Earth be moued into the midst of the Sea ; yea , let the Heauens vanish , and Hell perish , yet the Saints neede not feare to perish : nam conscia mens recti famae mendaciaridet .

For their consciences being at peace , assuring them , they are at peace with God , and knowing they are at peace with men , they neede not feare what man can doe vnto them , nor what the deuill can doe against them : And therefore S. Gregorie saith , nulla nocebit aduersitas si nulla dominatur iniquitas , no aduersitie can hurt thee , if no sinne doth raigne ouer thee .

And so you see , the three-fold peace , which the holy Apostle wisheth vnto the Saints , and which euery godly Saint enioyeth .

But here , before we passe any further , we must consider , that as the Saints haue this three-fold peace , so they haue a treble warre : for alas , alas , non potest Bern. in parab . Christi & ecclesiae . esse pax firma & solida nisi in regione sua , we may not looke for firme and perfect peace , but in the kingdome of peace , saith S. Bernard .

And therefore our life is but a warfare , The life of the Saints is a continuall war . a warfare against three mortall enemies , 1. The World , and all vanities . 2. The Flesh , and all concupiscence . 3. The Deuill , and all temptations .

1. The loue of the world is enmitie 1 Ioh. 2. 15. with God , saith the Apostle : and therefore we must not only vse the world as though we vsed it not , but wee must despise it , and trample it vnder our feet , and haue no fellowship with the workers of iniquitie ; but , super custodiam nostram stare , to stand vpon our guard , Hab. 2. 1. and to professe open hostilitie against them : for as Iehu said vnto Iehoram , what peace can there bee so long as the 2 Reg. 9. 22. where domes of Iesabel , & her witchcrafts are so many ? so say I to the wicked worldlings ; what peace can they expect from the Saints , so long as their whoredomes , idolatries , drunkennesse , swearing , and other fearefull sinnes , and most horrible abominations doe remaine and reigne amongst them ? for we must hate the very garment that is spotted with sinne , as the Apostle speaketh . Jude ep. ver. 23.

2. The flesh lusteth against the spirit , Gal. 5. 17. saith S. Paul , and lust , when it hath conceiued , bringeth forth sinne , and Iac. 1. 15. sinne when it is finished bringeth death , saith S. Iames : and therefore cum Aug. to. 10. f. 333. c. 2. vitijs bellum semper est habendunt , we must euer striue and fight against our vices , and against the concupiscence and the lusts of our flesh , which alwaies fight against our soules , saith S. Augustine .

3. Satan goeth about like a roaring 1 Pet. 5. 8. Lion seeking whom he may deuoure , he enticeth vs to sinne , and when we haue sinned he accuseth vs to God , and he bringeth vs to hell , and there he plagueth vs for euer , for our sinnes . And therefore pax nostra bellum contra Satanam , saith Tertullian ; Our only way Tertullian in lib. ad Martyr . to haue peace with God , is to make warre against the deuill : and when he seeketh to tempt vs to any vice , to say , vade Satana , non tentabis , auoid Satan Matt. 4. 10. thou false inticer , and the accuser of our brethren , I will not yeeld vnto thy wicked suggestions .

And so you see , that although the Saints be at peace with God , at peace with men , and at peace with their owne selues , yet must they looke for nothing else but war , war with the world , and all worldly vanities , warre with sinne , and with all sinfull men , and war with Satan and with all Satans temptations .

In this respect our Sauiour saith , he came not to send peace into the world , but the sword , yea many times to set a man at variance against his father , and the Matt. 9. 35. daughter against her mother , and the daughter in law against her mother in law : yea and that which seemes worst of all , to set a man against himselfe . For if any man will come after me , he Mat. 16. 24. must deny himselfe , and take vp his crosse and follow me , saith our Sauiour , ( i. ) he must not only resist the deuill , and suffer all the miseries that the world can inflict vpon him , but he must mortifie the deeds of his owne flesh , and destroy Rom. 6. 6. the whole body of sinne .

And in this respect the whole life of the Saints is called a warfare , and all the Saints are called Souldiers , that must manfully fight this christian battle ; and that three waies , or after a threefold manner .

1. By the word of the minister . 2. By the sword of the magistrate . 3. By the lawfull assistance of euery man .

For all these must ioyne together , not only to fight each one against his owne sinnes , but also with vnited forces to fight against all the enemies of the Lord .

1. We that are the ministers , like chiefe captaines , must crie aloud and spare not to tell the people their transgressions , Esay 58. 1. The Ministers must be chiefe Captaines in the war against the wicked . and the house of Iaacob their offences , we must refute their errors , reproue their sinnes , and indeuour by all meanes to destroy whatsoeuer maketh against the glorious Gospell of Christ . To this end it is worth the noting , which the Apostle speaketh , that the weapons of our warfare are not carnall , but mighty through God to the pulling downe of strong holds ; and imaginations , and euery high thing , that exalteth 2 Cor. 10. 4 , 5 , 6. it selfe against the knowledge of God , and to the bringing into captiuity of euery thought to the obedience of Christ , and hauing vengeance in a readinesse against all disobedience . You see how strongly we are armed , and how well we are weaponed to fight against the wicked .

And yet because we doe all this but with the word of our lips , the wicked feare vs not ▪ but let them looke vnto it , for that word is sharper then a two-edged sword , and it is able to diuide their soules in sunder , and to condemne them all , in the day of condemnation , as our Sauiour sheweth : The word that I haue Ioh. 12. 48. spoken , the same shall iudge them in the last day .

2. The Magistrates must be likewise The Magistrates must warre against the wicked . Captaines and Commanders in this warre of God , and with the sword of iustice they must cut off Idolaters , Heretickes , Schismatikes , and such like enemies of our peace , and roote out all the workers of iniquitie from the Church of God , as King Asa , Iehu , Iehosophat , Iosias and Ezechias , and all good kings and gouernours euer did , and as the Lord commandeth all to doe , Cantic. 2. 15. For they are the ministers of God to take vengeance on Rom. 13. 4. such as doe euill .

3. Euery priuate man after a iust and Euery man must ioyne helpe to warre against the wicked . lawfull manner in his owne place and station , must to the vttermost of his ability , aide and assist both Magistrate and Minister , to roote out sinne , & debellare superbos , and to subdue the workers of iniquitie . For ,

In communem hostem , quilibet homo miles .

Euery man must fight , when euery man is interessed in the danger , or else the sparing of our enemies will proue to be a destruction vnto our selues . For

Iam tua res agitur paries cum proximus Virgil. Aen●id . l. 2. ardet , Vcalegon —

If thou wilt not helpe vs against our enemies , but take thine ease and leaue all the burthen vpon thy fellowes , thou maist assure thy selfe when they haue done with vs and vndone vs perhaps for want of helpe , they will begin with thee : and then shalt thou be iustly left alone , as a prey vnto their teeth , to be deuoured , because thou wouldest not ioyne helpe with vs to extirpate all the workers of iniquity .

And therefore , quia vis vnita fortior , because a three-fold cord is hardly broken , both the minister , and magistrate , and euery man should ioyne together , to resist the deuill , to oppose the world , and to subdue the wicked ; that so being at continuall warre with these we might be at continuall peace with God , which is the blessed peace of the Saints .

2. The other kinde of peace , that is , the cursed peace of wicked sinfull The threefold peace of the wicked . men , is likewise three fold .

1. With the deuill . 2. With the lusts of the flesh . 3. With themselues .

1. While they serue the deuill , and while he keepeth them in his palace , they are in peace , for he hath Luk. 11. 21. them safe enough , and therefore he will not striue against them , but rather lull them like Endimion into a senselesse and an endlesse sleepe of sinne and security . O most miserable estate of wretched men !

2. They loosen the bridle of licentiousnesse , The loose life of wicked men . and neuer striue against the lusts of the flesh , but doe giue themselues wholly vnto all lasciuiousnesse , they bathe themselues in delights , and whatsoeuer their hearts desire they Eccles. 2. 10. keepe not from them : they say , come , Let vs enioy the good things that are present , and let vs speedily vse the creatures like as in youth ; let vs fill our selues with costly wine and ointments : and let no flower of the spring passe by vs , let vs crowne our selues with rose-buds before they be withered , let none of vs goe without his part of our voluptuousnesse , Sap. 2 6 , 7 , 8 , 9. and let vs leaue tokens of our ioyfulnesse in euery place : this is the life of them , and therefore they are at peace with the flesh , and with all the concupiscence of the flesh , the concupiscence of the eies , and with the pride of 1 Ioh. 2. 16. life .

3. They ioyne together in all impiety , sit nobis marsupium vnum , they will haue but one purse , and they will haue but one mind , nam , vt expedit ipsis demonibus obaudire sibi ipsis Chrys. hom. 29. in Matth. in schismate , for as it behoueth the verie deuils to haue vnity in their distractions ; so it behoueth the wicked men to haue peace among themselues , that they may with the more violence irresistably perpetrate and bring to passe their mischieuous purposes . And therefore , though many times Ephraim will be against Manasses , and Manasses against Ephraim , & proditori proditor , one lewd traitor will betray another , yet faciunt vnitatem contra vnitatem , they will like Sampsons foxes be tied together , and they wil agree in their disagreements like Pilate and Herod to crucifie the Lord and all his seruants .

But as the Saints haue warre with The threefold warre of the wicked . Satan , warre with sinne , and warre with sinnefull men , so these wicked men haue ,

1. Warre with God . 2. Warre with the godly . 3. Warre within their owne breasts .

1. God fighteth against them , as the Scripture sheweth : Ah I will ease Esay 1. 24. me of mine aduersaries , I will auenge me of mine enemies . And therefore he is called a man of warre , and the Lord Exod. 15. 3. of hosts , because he doth not only fight himselfe against them , who can destroy them all with the breath of his mouth , but hath also many armies of creatures to destroy them , especially 1. A Celestiall , and armie . How all creatures doe fight against the wicked . 2. A Terrestriall armie .

De 1. I finde a three-fold heauen , 1. Aerie . 2. Starrie . 3. Glorious .

And the Lord hath his army readie in each of these to fight against the wicked , for by the first he drowned the old world , he opened the windowes of heauen , and rained forty daies and Gen. 7. fortie nights vpon them , vntill the raine had swept them all away : and so by this one souldier of the Lord were destroied all the enemies of the Lord . So he destroied Sodom and Gomorrah Gen. 19. with fire and brimstone , the Amorites with hailstones . The winds Ios. 10. on the seas and the frosts on the lands destroy many , for if he sends Psal. 147. 17. forth his ice like morsels , who is able to abide his frost ?

2. The verie starres did fight against Sisera , as the heauens and all Iudges 5. 20. did helpe Theodosius in his victories against the wicked , whereof Claudian speaketh ,

O nimium dilecte Deo cui militat aether , Et coniurati veniunt ad classica venti .

O welbeloued of God , thou hast the skies , and windes & all to fight for thee against thine enemies , because they were indeed the enemies of the Lord , who hath these his armies readie at command to fight against them , as he commanded the sunne to Ios. 10. 12. stand still in Gibeon , and the moone in the valley of Aialon vntill Duke Iosua was auenged of his enemies .

3. The Angels of God are not only instruments of Gods mercies towards the godly , but also executioners of his iustice vpon the wicked ; and therefore an Angell slew all the Exod. 12. 2 Reg. 19. first-borne of Egypt , and slew an hundred eighty and fiue thousand in the host of Senacherib , and at the last day the Angels shall gather the wicked and binde them vp like faggots for euerlasting fire . Matth. 13. 49. & 50.

And the Saints of God though they be milites emeriti , souldiers discharged & resting from their labours , where there is neither militia nor malitia , yet are they fighting against the wicked , though not with their pikes , but with their praiers , saying , how long tariest thou holy and true , to iudge and to auenge our bloud on them that dwell on the earth ? And this is not of any spleene to them , but of zeale in the cause of the highest .

2. God hath his terrestriall army : the sea drowned Pharaoh , and would of late haue drowned vs , had not the Lord fettered the waters of the seas as Xerxes did the waters of Hellespont , and said , hitherto shalt thou goe and no Iob 38. 11. further . And the earth swallowed vp Dathan , and couered the congregation of Abiram : and so the frogs , flies , and senselesse creatures , the stone in the Habacuk 2. 11. wall , the beame , and the timber , will crie and fight against the wicked , yea , the very deuils themselues shall fight for Sam. 16. God against them , and those creatures shall be accursed , that fight not Iudg. with the Lord against the wicked , saith Debora : who then but senselesse creatures would with the Pigmies make warre against Hercules , or with the Giants 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to make warre against God ? I read of the Psilli , a people of low stature and lesse wit , that being troubled with the Southerne winde , went out on a day to make warre against the same , but the further they went the more it blew , vntill at last it couered them all with the Sands . The same end and worse will betide them that will dare venture to stand at variance with God , and therefore it were better for them to sue for conditions of peace , and to seeke vnto Christ Iesus to be a blessed peace-maker betwixt them mortall sinners and the immortall God .

2. They are at warre with men , nam vt mali semper persecuti sunt bonos , ita & boni semper persequuti sunt malos , for as the wicked doe alwaies persecute the good , so the good doe alwaies striue against the wicked ; hi per iustam disciplinam , isti per iniquam superbiam , the iust doe reproue the wicked by iust correction and discipline , and the wicked doe persecute the godly by vniust and most cruell proceedings : and therefore seeing righteousnesse and peace haue kissed Psal. 58. 10. Psal. 34. 13. each other , qui iustitiam non amauit , ille pacem non habebit , he shall neuer haue peace which loues not righteousnesse , and therefore inter Babilonem & Ierusalem pax esse non potest , Bern. ser. 2. de pug . spirituali . there can be no peace betwixt the godly and the wicked , saith Saint Bernard .

3. They haue warres , bella & horrida bella , and the most grieuous warres that may be within themselues : For cognatum immo innatum omni sceleri sceleris Lipsius de Constantia l. 2. c. 13. Gen. 4. 7. supplicium , sinne beares it punishment alwaies at his owne backe : and so S. August . saith , iussisti Domine , & ita est vt animus inordinatus sit sibi ipsi poena , thou hast ordained ô Lord , and so it is , that a wicked minde should The fearefull conscience of wicked men . euer be a punishment vnto it selfe : for if we doe ill , sinne lieth at the doroe like a wilde beast to dogge vs wheresoeuer we goe : and the conscience of sinne beareth forth such fruits as that nothing can be more greeuous , or miserable to a mortall man ; for she is a witnesse of our debts , a iudge of our deedes , and a tormenter of all our actions , saith S. Bernard ,

Strangulat inclusus dolor atque exaestuat Ouid de trist. l. 5. intus :

And so we reade of almost infinite examples ; for Oedipus that incestuous king of Thebes was led to Athens by his daughter Antigona , and was buried in the temple of Erinnis , i. of perturbations , and Iocasta his wife and mother strangled her selfe , saith Sophocles .

Theodoricus imagined he saw ( as he was at supper ) the visage of Symmacus whom he had vniustly slaine , in a fishes head , after which he could neuer be comforted , but pined away most miserably .

Crescentius , the Popes Vicegerent , Lanquet . fo. 146. in the Councell of Trent , saw the deuill in the likenesse of a black dogge comming vnto him , saith Sleidan : and Polidor Virgil doth write the like of Richard Sleid. l. com. 23. in fine . Pol. Virg. hist. l. 25. the third , of this kingdome .

Tiberius was so vexed with grieuous torments , that he desired that the Gods would rather destroy him at once , then suffer him to pine away through such a tormented conscience .

Nero that monster of men , when he had vnnaturally murdered his owne naturall Sueton. mother , was so grieuously vexed in conscience , that he could not be comforted by any meanes , but in his minde he did alwaies see his mothers ' Ghost crying for vengeance against him .

And although the godly saith in his testament ,

Terram terrategat , daemon peccata resumat , Mundus res habeat , spiritus astrapetat .

Let earth go to the earth from whence it was taken ; let the deuill take my sins which hee hath inticed me vnto ; let the world haue my goods wherewith I was inriched ; and let my soule climbe to heauen where it may be blessed : yet I read in the life of Rubertus , of a wicked Lat. hist. de vitis archiepisc . Cantuariens . couerous wretch , that when the eies of his conscience were opened , he bequeathed omnia bona domino regi , corpus sepulturae , & animam diabolo , his goods to the king whom he had deceiued , and his soule to the deuill whom he had serued : to what end should I reckon more ?

It is apparant , that if the wicket of wicked mens mindes were opened , we should see mangled soules , and tormented consciences , that doe alwaies sleepe like the Nightingall which hath euer a pricke before her breast ,

Hi sunt qui trepidant & ad omnia fulgura J●uen . Satyr . 13. pallent , Cum tonat exanimes primo quoque murmure coelum .

These are they that are terrified with the very thunders , and doe flie away when none pursue them .

But it may be some will say , all sinners Obiect . haue not such vnquiet mindes , neither haue all the wicked wounded spirits .

I answer , that some indeed are of such brasen faces , that they can laugh their sinnes out of countenance , and smile with the foole when they goe to the gallowes : But I assure my selfe their heart bleedes when their faces counterfeit smiles ; and are like Diues , that saw Lazarus a farre off in Abrahams bosome , Dr. Hall in his treat . of heauen vpon earth . but was himselfe in hell tormented : for the soule may be sorrowfull when the countenance is cheerefull .

And this is most likely : for that they can neuer want furies so long as they haue themselues , or if they could finde a way to runne away from themselues , and to cause their soules to run away from their bodies , yet their consciences will not flie away from their soules , nor their sinnes from their consciences .

And therefore let a sinner flie ab agro ad ciuitatem , à publico ad domum , à domo in cubiculum , from the field into the citie , from the market into his house , from his house into his bed , and thence in the bitternesse of his soule ( like those vnpatient fishes that leape out of the pan into the flame ) let them flie out of the priuate hell within their breasts into the common hell of damned soules , yet ecce hostem invenit à quo confugerat ; behold , there he shall finde the enemie whom he feared , a tormenting conscience ioyned to that tormenting flame : for their worme dieth not , saith our Sauiour .

Or if it be that this Erinnis conscientiae , this tormenting conscience , doth not affright them ; then S. Bernard answereth , Bern. in l. de conscientia , f. 1784. that there be foure kinde of consciences , 1. A good , but not a quiet . 2. Both good and quiet . And both these may That there be foure kindes of consciences . bee in the godliest men . 3. A quiet , but not good . 4. Neither good nor quiet . And both these are proper to the wicked .

And therefore when the euill conscience of a sinfull wretch is seared as with a hot yron , so that the custome of sinning hath taken away the sense of sinne , this cannot be called a peace , but a numnesse and a damnesse of conscience : for our conscience at the first will monish vs , and say , master , looke to thy selfe .

But if we neglect our selues , this good Cassandra will crie no more ; thou maiest bee lulled with Endimion to sleepe in sinnes , and then it fareth with the maladies of thy soule , as it is with the diseases of the bodies , the lesse seene the more dangerous , as when they are euen at the doore of death , and yet will not be perswaded that they are sicke : Ideo Bern. ep . 2. Ieron , ad Sabinian . to . 1. f. 231. doles charitas me a quod cùm sis dolendus , non doles : therefore doe I bewaile thy estate , because , being most miserable , thou dost not bewaile thy selfe , saith S. Bernard : & hoc plango , saith S. Ierome , quod tu teipsum non plangis , this doe I lament , that thou doest not lament thy selfe , quia nihil est miserius misero non miserante seipsum , for that nothing in the world is more lamentable then to see a miserable fellow , not respecting his owne misery , saith S. Augustine . Aug. confess . li. 1. ca. 13.

These are like the foole Harpast , that was as blinde as a Beetle , and yet nesciebat se esse coecam , all the world could not perswade her that she was blinde , saith Seneca .

And therefore this quiet conscience of wicked men is no true peace , but mare mortuum , a dead sleepe : haec tranquillitas tempestas est , and this their calme peace is worse then the worst tempestuous warre , quia tum maximè Ieron . in ep. ad Heli●d . impugnantur , cùm se impugnari nesciunt , for then they are most assaulted when they are ignorant of the assault , saith S. Iorome .

And so you see , there is no peace to the wicked , i. no peace with God , no peace with good men , no peace with their owne soules and consciences , and therefore no happinesse in the world : for

1. Peace with God is so excellent a The excellencie of each kinde of peace . thing , that it passeth all vnderstanding .

2. Peace with men is so profitable a thing , that it is most earnestly desired of all creatures , saith S. Augustine : Aug. to. 10. f. 712. 6. 2. because as the Poet saith ,

Omnia pace vigent , & pacis tempore Palingen . florent ;

All things doe increase and flourish in the time of peace , whereas by warres and dissentions they are wasted , spoiled , and ruinated .

3. Peace with our selues is so sweet and so delectable a thing , that it is better Prou. 15. 15. then a continuall feast , as Salomon speaketh : it is that manna absconditum , that exceeding great ioy wherewith the Lord doth so inebriate the hearts of his Saints , that all the sorrowes of the world is but as the drop of a bucket in comparison of this Ocean of ioy : — murus aheneus esto

Nil conscire mali , nulla pallescere culpa .

For a guiltlesse conscience is like a brasen wall , and therefore say the world what it will , they will not much respect it : if they be flattered , they will not be in any pride exalted ; or if they be slandered , they will not be with too much griefe deiected , for their conscience is their comfort , & vt malam conscientiam August . laudantis praeconium non sanat , ita nec bonam vulnerat conuitium , and as no flatterie can heale a bad conscience , so no slanders , no miseries , no villanies can wound the good and vpright conscience , but that still mens immota manet , the minde of man doth feede it selfe with the sweet delight of his vntainted conscience : quia nihil est quod ita voluptate afficere solet sicut pura conscientia , for that there is nothing in the world that can so well please and so much delight a godly man as a pure conscience , saith S. Chrysostome . Chrysost. hom. 1 2. in 2. Cor.

And yet herein some deceiue themselues , and grow carelesse of what the world saith of them , and respectlesse of their good name , and of all good report , vpon pretence of a good conscience ; for so long as I know my selfe cleere from such and such imputations ( saith one ) I care not what the world saith of me .

To this I answer , that a good name That wee should seeke to ioine a good name to our good conscience . Prou. 22. 1. Eccles. 7. 1. and report among neighbours , is the chiefest thing , next to a good conscience , that we should respect : It is better then fine gold , it is dearer then pretious ointment , and it is more to be desired then all the wealth in the world ; for what is a man when he is ill thought of , and ill spoken of , and hath lost the reputation of his credit ? he is become as vnsauorie to our eares , as the vilest obiect is to our eyes : and therefore I would desire to liue no longer then I should liue in credit and good report among my neighbours .

But you will say , how can I stop the Obiect . mouthes , and stay the maleuolencie of the violent and virulent tongues of wicked men , quorum proprium est maledicere , whose propertie is to thinke ill of all , and to speake well of none .

I answer in a word , that the tongues of the wicked are no slanders : and indeed I would thinke the worse of my selfe if I were commended by them , and the better if I were dispraised ; for our Sauiour saith , Blessed are ye when men , i. the wicked , shall reuile you , and persecute Matth. 5. 11. you , and say all manner of euill against you falsly .

But when good & honest men do thinke All is not well when good men speake ill of vs . ill , and speake euill of either man or woman , I doubt not but they haue some waies , and in some respects deserued the same , and are not so good as they should be , if they be not so bad as men Mr. Greenham in his serm. of a good name . would make them to be ( as a graue Diuine doth wisely speake ) for as the euill men cannot speake well of the godly vpon any cause , so the good men will not speake ill of any man without iust cause .

But then againe you will say : how can any good man speake ill of me , when is no man can proue any ill by me ? and therefore how can I lose a good name , so long as I keepe a good conscience ?

I answer , that a man may haue a That a man may haue a good conscience , & yet lose his good name . cleere conscience before God , and yet iustly deserue a losse of his good name and reputation in the world : for these two ,

Viz 1. Bonafama , a good name ,

Viz 2. Bona conscientia , a good conscience , are two seuerall things , and may bee seuerally obtained : For ,

1. A good conscience ariseth hence , when our hearts condemne vs not of sinne , as the Apostle sheweth , 1 Iohn .

2. A good name and report ariseth hence , when we giue none occasion vnto men to suspect ill of vs .

And therefore as he that committeth sinne ( and therefore can haue no good conscience towards God ) may notwithstanding , through the concealing and close cariage of the same , retaine a good report with men , and continue in the good opinion of the world : so he that committeth not sinne ( and therefore hath a good conscience towards God ) may notwithstanding , by his indiscretion and want of circumspection , giue many causes of iust suspitions of guiltinesse , and so lose his reputation and good esteeme in the world .

And therefore that we may haue a good conscience towards God , we must abstaine from all euill , and that wee may Hee that would haue a good name , must auoid all appearance of euill . 1 Thes. 5. 22. haue a good report in the world , wee must abstaine from all appearance of euill , and giue no cause to any man to suspect ill of vs ; for as the prouerbe is ,

He that will auoid an ill name , Must auoid all that cause the same .

And

He that will no euill doe , Pro. 15. 15. Must doe nothing that belongs thereto .

And so when our hearts and consciences tell vs , that wee neither did the euill , nor gaue any cause in the world for any man to suspect vs of euill , then shall we be happie indeed , our hearts will be at peace , and our consciences better then a continuall feast .

And thus you see the kindes of peace , and you see the goodnesse of each kinde of peace , that nothing can be more excellent then this blessed peace , nor any thing in the world more miserable then to want the same . And therefore nec vidisse satis est , iuuat vsque morari , I am loth to part yet from this point of The meanes to procure each kinde of peace . peace , and I hope we shall not lose our labour , if we stay a little longer to consider , how we may obtaine each kinde of peace that makes the obtainer happie : and therefore I say ,

1. That we may finde peace with God , 1. How to finde peace with God . we must doe three especiall things .

1. To beleeue in Christ . 2. To auoid sinne . 3. To doe good .

1. We must beleeue in Christ , for he is the Prince of peace , and the only Esay 9. 6. Peace-maker betweene the mortall sinner and the immortall God : but Christ dwelleth Eph. 3. 17. Aug. de Agon . Christ . ca. 12. in our hearts by faith , saith the Apostle : Et fides est prima quae subiugat animam Deo , And our faith in Christ is the first thing that subiecteth our soule to God , saith S. Augustine , and so by faith in Christ we liue , by faith in him Rom. 1. 17. we are reconciled to God , we are iustified , Rom. 3. 25. 28. sanctified , saued .

And therefore without faith it is vnpossible to please God , it is vnpossible to Act 15. 9. be at peace with God , for as he that beleeueth Ephes. 2. 8. on him is not condemned , so he that beleeueth not on him is condemned already , because hee hath not beleeued in the Iohn 3. 18. name of the only begotten Sonne of God , and because in not beleeuing on him , he maketh God alier , and beleeueth not the record that God gaue of his Sonne , 1 Ioh. 5. 10. 11. 12. which is , that God hath giuen vs eternall life , and that this life is in his Sonne , and that whosoeuer hath the Sonne hath life , and whosoeuer hath not the Sonne hath not life .

And therefore this should teach vs Faith is obtained & increased by 3. especiall meanes . all carefull diligence to get , to preserue , and to increase this precious gift of faith , and that by three speciall means .

1. By the hearing of the word . 2. By the recouring of the Sacraments . 3. By the feruencie of our prayers .

For 1. Faith commeth by hearing , Rom. 10. 17. and hearing by the word of God , saith the Apostle . Et accenditur fidei lampa●igne diuini verbi , And the lampe of faith is kindled by the fire of the heauenly word , saith S. Chrysostome . And so the Chrys. in Matth. 25. Eph. 1. 13. Ephesians are said to haue beleeued in Christ , after they had heard the word of Christ . And therefore wee should bee euer willing and alwayes readie to heare the preaching of the word of God , for the more we heare , the more we shall increase our faith , and the lesse we heare , the lesse faith we shall be sure to haue .

2. The Sacraments are Sigilla Dei , the great seales of God , that ratifie vnto vs the word of God , that by two immutable Heb. 6. 18. things ( viz. Gods writing , and Gods seale ) we might haue a strong consolation . And they bee verba visibilia Euangelij , the visible words of the Gospell that doe set before our eyes the sacrifice of Christ , and shew in a visible manner how Christ was crucified for vs , and shed his bloud for the remission of our sinnes . And therefore wee should not neglect the frequent vse of these blessed meanes , that God hath giuen vs to increase our faith .

3. The prayer of a faithfull man auaileth James 5. 16. much , to procure any thing at the hands of God , if it be feruent , saith the Apostle . And therefore as Christ prayed Luke 22. 32. for S. Peter , that his faith should not faile , so should wee pray to God , that hee would preserue and increase our faith : and because the preaching of the word is but the demonstration of the Spirit , and 1 Cor. 2. 4 , 5. faith is in the power of God , therefore we should the rather pray , that when Act. 16. 14. Christ is preached , the Lord would sanctifie our hearts , and open them as he did the heart of Lidia , that we might beleeue in Christ .

2. We must auoid sinne , for sinne is the continuall make-bate betweene the righteous God and the vnrighteous man : sinne writeth bitter things against Iob 13. 26. vs ; sinne layeth vs open before the face of God , and sinne moueth his iealousie to burne like fire against vs : for Psal. 4. hee hateth all those that worke wickednesse .

And therefore if we would be at peace with God , wee must be at warre with sinne ( as I said before ) and we must not only repent vs of the old sinnes that we haue committed , but we must also resist all those new sinnes whereunto we shall be enticed : for sinne is like Antaeus the gyant , as oft as it is throwne downe ,

— viresque animumque resumit .

It will presently set a fresh vpon vs , and the more eagerly seeke our ouerthrow , and therefore we must manfully resist all the inticements of sinne , or else our sinnes , like those wilde horses ,

Qui circum illiacos raptarunt hectora Virgilius . muros ,

will teare vs in peeces , while there is none to helpe vs .

3. We must doe good , for righteousnesse and peace haue kissed each other . And therefore nihil fides conferet emolumenti , Chrys. aduers . vit. Mon. l. 1. si vita syncera non fuerit & pura : faith will auaile vs nothing , if we take liberty thereby , either to commit any euill , or to omit any good ; but as that fig tree was cursed by our Sauiour , which had leaues and no fruit , so shal that man be accursed before God , which boasteth of his hope , or presumeth of his faith , and yet is void of goodnesse and meerely destitute of all godlinesse . And so you see that if we would haue peace with God , we must beleeue in Christ , we must avoid sin , and we must walke in newnesse of life and serue God without feare , in holinesse and righteousnesse all the daies of our life .

2. That we may finde peace with men , many things are to be done according to the seuerall kinds of peace among men . And therefore ,

1. That there may be peace in a How peace may be preserued betwixt man and wife . What a happinesse it is for man and wife to liue in peace . Psa. 133. 1. house , and that

First , betwixt the husband and the wife , I commend these three things to their considerations .

1. The benefit of this peace . 2. The miserie of their dissentions . 3. The onely meanes to auoid the one and to retaine the other .

1. The Prophet saith , Ecce quam bonum & quam iucundum est fratres habitare in vnum . Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie , here is bonum & iucundum , profit and pleasure , and Omne tulit punctum qui miscuit vtile Horat. de arte poet . dulci. that is all that can be desired , saith the most sententious Poet.

Now if it be so excellent among brethren , how much more excellent is it betwixt man and wife ? The sonne of Sirach saith that three things doe reioyce Eccles. c. 25. him , and are beautifull before God and man , vnitie of brethren , loue of neighbours , and a man and wife agreeing well together . And I say this is a type of heauen , and a paradise vpon earth , when man and wife doe liue in peace , and can say each of other , my beloued Cant. 6 3. is mine and I am his , and therefore the happinesse and blessed state of peaceable persons , should moue all maried couples to labour for this peace .

2. Salomon saith , that a continuall What a misery it is for man & wife to liue in contention . dropping in the day of raine , and a contentious woman are both alike , and therefore that it were better to dwell among Lions or Dragons , then for a quiet man to dwell with a contentious woman , or for a quiet woman to dwell with a troublesome man ; for the contentions of maried persons , are the very Prou. 19. 13 & 21. 19. & 25. 24. types and tastes of hellish sorrowes : for being outwardly yoked , and inwardly discontented , they will but gall the necks , and grieue the hearts each of other , each seeking his owne credit with discredit vnto both , and each weary of his owne life , longeth for the death of the other . O wretched state of miserable persons : quae vos dementia caepit ? Why will you not seeke for peace among your selues , that you may be freed from these hellish wars , and wofull discontentments ?

3. That dissentions may be shunned , and that peace may be obtained , the one God that made them both one , must bee retained betwixt them both : for it is a prettie obseruation of An excellent obseruation of a Iewish Rabbi . a Iewish Rabbi , that in the words Ish and Isha , which signifieth man and woman , or the husband and wife , there is found the word Iah , which is the name of God , and if this be taken away , there remaineth nothing else , but Esh and Esh , which signifieth fire and fire , to note vnto vs , that if God be not betwixt the husband and the wife , there can be nothing betwixt them but the fire of debate and contention .

And therefore if man and wife How man and wife may liue at peace . would liue at peace among themselues , they must retaine the God of peace betwixt them . And this they shall doe , if they labour to discharge each one his dutie according to the will of God .

1. Let the wife see that she doth Eph. 5. 33. feare her husband , ( i. ) let her be afraid to doe any thing that might offend her husband .

2. Let her keepe her mariage bed H. b. 13. 4. vndefiled .

3. Let her doe her husband good and not euill all the daies of her life ; good must be the obiect and the subiect of her labour , not a little good and a great deale of euill , but all good and no euill , and that not for a day or two when she is newly maried , but all the Pro 31. 12. daies of her life , let her be a helper and not a hinderer vnto her husband , let her looke to the waies of her houshold , and let her not eat the bread of idlenesse .

And for the husband .

1. Let him loue his wife euen as himselfe : Ephes. 5. 33. for they two are one flesh .

2. Let him not be bitter vnto her ; not in blowes , for it is a point of sacriledge , saith Bodinus , for a man to strike his wife . And so Cato Censorius Plutarch in vita Catonis . affirmeth , that he which smiteth his wife , doth all one as if he should lay violent hands vpon the sacred images of the Gods ; nor yet in words may a man be bitter vnto his wife , for a man may speake words like the pricking of a sword . Pro. 12. 18.

3. Let him beare with the infirmities of his wife , as with the weaker vessell , and 1 Cor. 13. if he desire her to amend her faults , let him , saepe monere , raro corrigere , Marcus Aurelius . & nunquam percutere : often admonish , seldome reproue , and neuer smite , as Marc. Aurelius , doth aduise .

4. Let him take notice of his wiues diligence , and commend her for her faithfulnesse : saying , many daughters Pro. 31. 29. haue done vertuousty , but thou excellest them all .

And so if man and wife will obserue but these few rules and briefe directions , loue one another , and beare one with another : I doe not doubt but they shall liue happily , in all content and peace , and the God of peace will be with them .

Secondly , that there may be peace in How peace may be preserued in a house among the whole family . a house betwixt the parent and the children , and betwixt the children amongst themselues , and so betwixt the master and the seruants , and likewise betwixt the seruants among themselues , I say , that peace may be among them all , and happinesse to the whole family , I will ( for breuitie sake ) desire you to consider but these two things .

1. What our Sauiour saith concerning this point . 2. What we should doe to procure this peace .

1. Our Sauiour saith , Woe vnto that Mat. 10. 36. house where the people of the same house are diuided , and where a mans enemies shall be those of his owne house , for certainly that house cannot stand , it cannot continue ; but most blessed is that house , where the hearts of the fathers Luke 1. 17. are turned to the children , and the hearts of the children to the fathers : and where all brethren and fellow seruants doe liue in peace , and loue one another Rom. 12. 10. with brotherly loue , as the Apostle speaketh .

2. That this peace may be procured and continued among them all , all of them and cach one of them should studie and labour to discharge his dutie , and to behaue himselfe as he ought to doe : and especially the chiefe man , the good man of the house , who is the pillar of the house to vphold it , & the band of the house , to tye and knit the same together in peace and vnitie , and vpon whom the greatest care , and chiefest charge is laid , should aboue all things haue a speciall care , to looke vnto these two principall points .

1. The choosing of his seruants . 2. The teaching of his children .

1. Touching the first point , the How carefull a man should be in the choice of his seruants . Psal. 101. 4 , 5 , 6 , 7. Prophet Dauid saith , a froward heart shall depart from me , I will not know a wicked person , who so priuily slandereth his neighbour him will I cut off , him that hath an high looke and a proud heart will not I suffer , mine eies shall be vpon the faithfull of the land , that they may dwell with me : he that walketh in a perfect way , he shall serue me : he that worketh deceit shall not dwell within my house , he that telleth lies he shall not tarry in my sight . In these words he sheweth what he will doe concerning his seruants .

1. To cleanse his house from all wickednesse , and to root out all lewd fellowes from his seruice .

2. To choose them for his seruants that are iust , honest and religious . And I would to God all the masters in the world , would follow this worthy precedent , which is thus amply set downe , not only to be read ouer , once a month ; but also to be followed and practised by all masters euery day : for as a garden must be continually weeded , or else the euill weeds will soone ouertop all the sweetest flowers ; so all ruffians , swaggerers , swearers , & all the rable rout of such deboist , desperate and dissolute companions must be earely destroied Psal. 101. vlt. ( as the Prophet speaketh ) i● soone rooted out of thy house , or else they willd stroy thy house .

And therefore if a man would haue peace and happinesse to remaine within his house , he must with Dauid discarde all dissolute fellowes , which are the causes of all discords and the bringers of all mischiefes vpon a house . He must I say either roct out all their vices from them , or root them from his house . And he must take such for his seruants that will first serue their God , and then himselfe , for such will liue in peace among themselues and doe seruice vnto their masters , not with eie-seruice , as men-pleasers , but in singlenesse Colloss. 3. 22. of heart as vnto Christ .

2. Touching the teaching of our children , Saint Paul biddeth vs to Ephes. 6. 4. bring them vp in the nurture and admonition of the Lord , for that would make them feare God , glad their parents , and like Scilurus children , liue Plutar. in Apoth. in peace and loue one another with brotherly loue . And so much for the meanes to procure domesticall peace .

2. That euery common-wealth may haue peace , and euery city be like Ierusalem , that was at vnitie within it Psal. 122. 3. selfe , I can prescribe no better meanes then for all kindes of men , and for all men of euery kinde to performe his owne dutie and to discharge his owne conscience for the obtayning of this peace .

And because all sorts of men are either

1. Superiours . 2. Inferiours . 3. Equals .

Therefore that peace might remaine How peace may be preserued in euerie commonwealth . Esay 49. 23 among these all , it behoueth all of these to discharge their duties for the preseruation of peace . And

1. Superiours must be nursing fathers vnto the people , most carefully desirous to procure their peace , and most painfully studious to preserue them from dissentions , euer hazarding their owne happinesse , for the happinesse of their people , and procuring sleepe vnto their subiects by their owne watchfulnesse , and ease vnto them , by the industrie of themselues , & sic viuentes Seneca de Clem. Plinius de Traiano . The dutics of superiours for the procuring of peace . cum ciuibus quasi parentes cum liberis , and so liuing among their people as the parents doe among their children .

And to the end , that all superiours may the better know what should be done herein , and be the more readily induced to performe the same , I will only desire them to consider of those golden sentences and protestations , that Marcus Aurelius found at Thebes , ingrauen vpon a golden plate in the person of Ptolomeus Aracides , and are set downe in verse in the 542. page of Marcus Aurelius his worke , and which I found thus in another author set downe in prose , viz.

I neuer exalted the proud rich man , nor hated the poore iust man , I neuer denied iustice to the poore for his pouerty , nor pardoned the wealthy for his riches , I neuer gaue reward for affection , nor punishment vpon passion , I neuer suffered euill to escape vnpunished , nor goodnesse vnrewarded , I neuer denied iustice to him asked it , neither mercie to him that deserued it , I neuer punished in anger , nor promised in mirth , I neuer did euill vpon malice , nor good for couetousnesse , I neuer opened my gate to the flatterer , nor mine eare to the backebiter , I alwaies sought to be beloued of the good , and to be feared of the euill , I alwaies fauoured the poore that was able to doe little , and therefore God who was able to doe much did alwaies fauour me .

O most sweet and pious practise ! a practise fit for the procurement of peace , and therefore I would to God that all this were not only written in the hearts , but also practised in the liues of all superiours .

2. Inferiours must be subiect to the The duties of inferiours for the procuring of peace . Titus 3. 1. 2. 1 Tet. 2. 17. Aug. in Psal. 82. 6. higher powers , and must be ready to obey their magistrates in all humility and meekenesse , as the Apostle sheweth . They must honour them as Saint Peter saith ; and that because they beare the image of God , saith Saint Augustine , and we must assist them both by our goods and by our blouds , if need require , and aboue all things we must pray for them , that we may 1 Tim. 2. 1. liue a peaceable , and a quiet life vnder them , saith the Apostle .

3. Equals , neighbours , and all men that would desire to liue in peace , must looke vnto these two especiall things .

1. To auoid those sinnes and vices that are the causes of discords and dissentions .

2. To imbrace those vertues and graces that doe procure peace and quietnesse .

De 1. I say there be many sinnes The chiefest causes of contentions among neighbours . that are the causes of contentions , but especially these foure capitall crimes . viz. 1. Pride . 2. Enuie . 3. Curiosity . 4. Couetousnesse .

1. Pride breaketh all peace , for he that is of a proud spirit stirreth vp Pro. 28. 25. strife , and therefore Saint Paul ioyneth Philip. 2. 3. pride and contention together , as if they were like Hypocrates twins , both borne at a birth , both liue and die together . And so experience sheweth , how pride hath caused much diuision and contention in the Church of God ( as I shewed at large in my Treatise of The resolution of Pilat ) and so likewise much dissentions and distractions in the commonwealth . For proud men can neuer agree together ,

Nec quemquam iam ferre potest , Caesarue Lucan . l. 1. Pharsal . priorem , Pompeiusue parem —

they cannot endure any man to be better then themselues , for indeed they thinke none so good as themselues .

Riualem possum non ego ferre Iouem . Ouidius .

As the Poet speaketh in another kinde , so saith euery proud man in this kinde , he alone must be the best , and none must be his corriuall . And therefore if you would haue peace , you must haue no pride , you must not lift vp your horne on high and speake Psal. 75. 4 , 5. with a stiffe necke .

2. Enuie stirreth vp all striffe , for the Patriarchs moued with enuy , despised Act. 7. 9. Ioseph and sold him into Egypt , and the Apostle saith , that where enuying Iam. 3. 14. is , there is strife and sedition , and all manner of euill workes . And so we finde that this vitium diabolicum , this deuillish vice of enuie ( as Saint Augustine Aug. to. 10. in Psal. 139. calleth it ) wrought much trouble vnto Dauid among the Iewes , brought many dangers vnto Daniel among the Medes and Persians , and made the Plebeian faction continually among the Romans , and doth the same many times among our selues . For the vulgar cannot endure the dignitie of their superiours , nor the felicitie of their equals .

Fertilior seges alienis semper in agris , Ouidius .

Alterius messis grandius vber habet .

Euery one enuieth his neighbours good , and thinkes his haruest better then his owne . And therefore rather enuieth him , then thanketh God for himselfe .

But for the saluing of this sinne , I will only set downe that wittie parable Titus Liuius decad. 1. l. 2. of Menenius Agrippa , that was sent by the nobles of Rome to appease the rage of those enuious people that had made so many factious combinations against the state . For

He told them that on a time all the members of the bodie did enuy the stomach , and said she did nothing else but eat and deuoure with ease and pleasure what they had purchased with great labour and paine . And therefore the feet would walke no more for it , the hands would worke no more for it , the tongue would plead no more for it , and so said all the rest of the members of the body : but within a while , the long fast of the stomach , made weake knees , faint hands , dim eies , pale visage , faultering tongue , and a heauy heart , and then they were glad to be reconciled vnto the stomach againe , and to worke incessantly for the same . And so by this meanes Menenius appeased the people . And by this we should all learne , neuer to enuie the good of those men , by whose happinesse we our selues are happie , nor yet indeed the good of any man , for we are all members of the same body , if one suffer all suffer , and if one be honoured all should reioyce . And therefore if we would haue peace among our neighbours , we must not enuy the good of our neighbours .

3. Curiositie and busie medling in other mens matters , is a maine breach of peace : for the foole that is Pro. 17. 27. peeping in at euery window , ( i. ) looking to euery other mans worke , shall neuer want sorrow , saith the Wiseman , and they that are curiosi ad cogn●s . end●m vitam alienam , desidiosi ad corrigendam suam , ( i. ) curious to know other mens liues , and carelesse to amend their owne liues , as S. Augustine speaketh ; they doe nothing else but stir vp the coales of strife and dissentions .

And therefore if we desire to liue in 1 Thes. 4. 11. Plut. de curiositate , c. 1. peace , we must not be like vnto those Lamian Witches , that when they were at home did put vp there eies in a box , but when they went abroad , they set them into their heads againe , we must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , busie bodies , imittentes falcem in alienam messem , thrusting our oare into another mans boat , but we must looke vnto our selues , 1 Cor. 11. 28. 1 Thes. 4. 11. examine our selues , and meddle with our owne businesse : alwaies remembring what our Sauiour said vnto S. Peter , when he would needs know what Iohn must doe , What is that to thee ? tusequere me , doe thou follow me ; else shalt thou be sure , that if thy hand like Ismael , be against euery man , euery mans hand will be against thee . And if thou prate of euery man , euery man will prate of thee , and so thou canst neuer haue any peace .

4. Couetousnesse is as bad an enemie to this peace , as any other of the former : for conetous men couet fields and Mich. 2. 2. take them by violence , they oppresse a man and his house , euen a man and his heritage ; yea they that are greedy of gaine would euen take away the life of the owners thereof , that they might fill their Prou. 1. 12. 19. owne house with the spoile , as Salomon speaketh ; and so we see that the greedie desire of lands , goods , and worldly wealth , is the cause of many suites and much hatred among neighbours : and therefore if we would liue at peace we must take heede and beware of couetousnesse , Luk. 12. 15.

De. 2. I say wee must doe many things to procure our peace , but especially , these fiue things , which I collect out of S. Bernard .

1. Pie viuere , to liue vprightly . The chiefest things that procure peace among neighbors . 2. Humiliter satisfacere , to submit our selues humbly . 3. Facile remittere , to forgiue easily . 4. Diligenter quaerere , to seeke peace earnestly . 5. Volenter recipere , to imbrace peace willingly .

1. We must deale vprightly with all men , for this is the only thing to procure peace with all men , and therefore Marcus Aurelius vpon his death-bed counselled his sonne Commodus , that if he would liue peaceably , and quietly , he should liue instly , and vprightly , for righteousnesse and peace haue kissed each other , and therefore Plato saith , that Plato de repub. l. 4. publica & priuata concordia , publica & priuata iustitia praeseruatur : the publike and priuate peace is preserued chiefly by publique and priuate equity . When men doe obserue the ancient rule both of Moralitie and Diuinitie , viz.

Quod tibi velis alijs hoc videto , Quod tibi nollis alijs hoc caueto .

to doe vnto others as they would be done vnto , for this is the law and the Prophets , saith our Sauiour , and this is the only way to preserue peace among all m●n , saith Solon .

2 If we haue done wrong vnto any man we should in all humilitie make him sat●●faction , as S. Bernard saith . And Bern. Ser. 1. de verb. Apost. f. 388. agree with our neighbour while he is in the way , before he complaineth vnto the Iudge , as our Sauiour speaketh . For that is most certaine which S. Augustine saith , Non remittitur peccatum nisi restituatur oblatum , si commode restitus potest . God neuer remitteth the wrong , vnlesse we satisfi the partie wronged , either by restitution or confession , or humble seeking of remission .

3. If we haue beene wronged by any man , we should most willingly forgiue the offence , that God may forgiue vs our offences ; for if you forgiue not one another , neither will your heauenly father forgiue you , saith our Sauiour .

Si quoties peccant homines sua fulmina mittat Iupiter . &c.

If God should punish vs for euery offence , alas what would become of vs ? but he is slow to anger , and abundant in goodn●sse and truth , forgiuing iniquitie , transgression and sinne . Doth hee therefore forgiue thee a thousand talents , and wilt not thou forgiue thy neighbour an hundred pence ? Doth he write thy sinnes in dust ,

— scribisque in marmore laesus ?

and doest thou write thy brothers faults in marble ?

And therefore it is a fault amongst vs , when we are so ready to goe to law one with another : why doe we not rather 1 Cor. 6. 7. take wrong , why doe we not forgiue the offence ? as the Apostle speaketh .

It was a wittie counsell which Crates gane vnto the Thebanes : If he which hath wronged thee be weaker then thy selfe , pardon him , for it is no honour for a man to striue against a childe ; nor for a rich man to goe to law with a beggar , if he be more mighty then thou art , pardon thy selfe , for thou shalt neuer gaine any thing , by going to law with a mighty man , saith Salomon , and if he be thine equall , pardon both thy selfe and him , for you shall both liue by the losse , and shall hardly know who is the gainer . And therefore striue with no man , but if it be possible , as much as in you is , haue peace with all men , saith the Apostle .

4. We must not onely remit the offence , but we must also sue for peace , before we sue for our right ; we must seeke Psal. 34. 14. it , we must follow after it , and enquire for it , 1 Pet. 3. 11.

We must study to be quiet , and we 1 Thes. 4. 11. must endeuour by all meanes to keepe the vnitie of the spirit in the bond of peace .

And therefore when the two famous Ephes. 4. 3. Philosophers , Aristippus and Aescines were at variance , Aristippus comes to Aescines and seekes for peace , Aescines imbraceth the motion : well saith Aristippus , remember that I sought peace first , though I am your elder : I confesse it saith Aescines , and therefore will euer acknowledge you the better , because I began the strife , and you began the peace .

And so you see they are euer the worst men that stirre vp strife , and they are the best that seeke for peace . And therefore if wee would bee deemed good , let vs seeke for peace & ensue it .

5. If we be so haughty that we cannot be perswaded to be quaerentes pacem , seekers of peace , and suters for our quietnesse , why then at least we should be recipientes pacem , ready to embrace peace , and to be peace-makers , when others will be mediators , that looke for the blessing of peace-makers ; which is to be called the children Matth. 6. of God .

For God knowing the pride of mens hearts , and the haughtinesse of their spirits , that each one disdaineth , and thinketh it a great disparagement vnto him to seeke for peace vnto his fellow ( although perhaps he could willingly affect peace , if others did affect the same ) therefore our Sauiour promiseth , that great blessing vnto all those that are willing to doe that great good to make peace betweene those that are at variance .

And therefore when any difference ariseth betwixt neighbours , it were a happie thing if some children of God would take vp the matter , and they take peace vnto themselues .

I remember a pretty storie , that I read of Archidamas , who seeing two Lacedemonians walking in the temple of Minerua , that had beene long at variance , he goes vnto them , and asked them why they would not referre the difference to some indifferent vmpire , they both said they would referre all matters vnto himselfe , he caused them to sweare to stand to his adward , and then he pronounced the adward , that they should neuer depart out of the temple , vntill they had ended all differences betwixt themselues , and become good friends , and so he parted , and they themselues were faine to reconcile themselues .

I wish we had many such Archidamus , that either by some such politike deuice , or else by some Christian aduice , would be the meanes to further peace , and to end all differences betwixt men .

And so you see the meanes to effect peace among friends , equals , and neighbours .

But what if all these will not auaile to get my right , or to procure my peace ? What if men be such as when we speake of peace , they make them readie to battel , as the Prophet speaketh , the more we seeke for peace , the more insolent they are .

I answer , that when thou hast sought for peace , liberasti animam tuam , thou hast done thy dutie , and therefore maist the better sue for thy right , for the law is iust and holy , and Plutarch in Apoth. many should be depriued of their right , were it not for law . Yet as Archidamus said to the Aeolians , so say I to all neighbours , that peace is good if possibly it may be had , for the discords of friends are like raging fires , as Iotham sheweth ; a fire shall Judges 9. 20. come from Abimelech which shall deuoure the men of Shekem , and the house of Millo , and a fire shall come from Sechem and the house of Millo which shall deuoure Abimelech , i. they should deuoure and destroy each other by their broiles and dissentions , for so we see neighbours and friends doe often times begger and vndoe one another by their suites and contentions . And therefore it would be happie for them , if they could be once resolued either to seeke for peace , or to imbrace their peace . And so much for the meanes to procure peace among neighbours .

3. That peace may continue among all nations , we should heartily pray to God , as our Church inioyneth vs , & say , Da pacem domine in diebus nostris , giue peace in our time , O Lord , for the praiers of the Church for peace is the chiefest meanes to preserue peace in all the world , as the Emperour Constantius did most christianly Euseb. . in vita Constant . l. 1. & l. 4. Zach. 9. 10. confesse , and therefore we should all pray to God that he would speake peace vnto the heathen from sea to sea , as the Prophet speaketh , that so euery man may sit vnder his owne vine , & vnder his owne sig tree , and that 2 Sam. 7. 1. there may be none to make vs afraid , no decay , no leading into captiuitie , no complaining in our streets , but that hauing peace within our walls , and peace in all our borders , we may haue plenteousnesse within our palaces , as the Prophet Dauid speaketh . Psal. 144. 13. Warres iustly vndertaken are lawfull .

And yet if peace may not be had , I denie not but warres are iust and lawfull , when they are vndertaken vpon iust and lawfull causes : for there is a time for warre , and a time for peace , saith the Wiseman . And the Eccl. 3. 8. Lord is a man of warre , saith Moses , Exod. 15. 3. and we read of the warres of the Lord , and therefore I confesse that warres are many times of equitie , many times of necessity , and many times approued by diuine authority .

But for me or any other inferiour subiect to discusse the cause , or determine the time of warre , we shall with Shemei goe beyond the riuer Kydron , 1 Reg. 2. 37. and deserue the sentence of iust reproofe , for I am to handle points of diuinity , and not of polli●ie ▪ and you are to follow and to obey , and not to guide and direct . God hath giuen the We should take heed of ouer-bold medling with S●●te businesse . care and laid the charge of kingdoms and common-wealths , vpon kings and gouernours , that doe raigne oy him and are guided by him , as Salomon speaketh : and as the spirits of the Prophets , are subiect to the Proph●ts , so the secrets of a State must be knowne only to the States-men , and by them ( so farre as they see cause ) reuealed vnto others .

And therefore , it is our parts , not to be euer prating and pratling of the warres , of the mariages , or of any other secret matters of Princes , but seeing the hearts of kings are in the Pro. 21. hands of the Lord , who can turne the same as pleaseth him , we should euer pray vnto the Lord , and that first of all , i. before we doe it for any other , we should desire of God , that he would guide our Kings to doe those things that shall tend most for his glorie and our comfort ; and then , if peace ensue and continue , we should humbly imbrace it , and most heartily be thankfull , for so happy and so inestimable a blessing , if warre beginne , we should be readie to follow , and most willing to spend , goods , liues and all : but all to this end , that peace may follow .

For though the haughty , and disordered spirits doe itch and long for warres , and say with the Poet.

Non pacem petimus superi , date gentibus Lucan Pharsal . l. 2. iras : Nunc vrbes excite feras , coniuret in arma mundus .

We seeke not peace , we wish for warres , we long to see the glittering Desire of warre is a signe of a bloudy minde . swords , quia dulce bellum inexpertis ▪ because the warres and rumors o● warres , are like a pleasant harmony to them that knowes it not : yet to all humble minds , and to all wel-affected Christians , that doe loath to bathe their swords , and to make them drunken with the bloud of men , to see the tender babes snatcht from the mothers breasts , and either bleeding vpon the stones or sprawling vpon the pikes , and to behold the high-waies strawed with breath-lesse carkasses ; and doe euen tremble to make many widdowes and fatherlesse children , to desolate towns , and ruine countries , and to bring forth such bitter fruits of warre , and therefore desire rather to enioy that little pittance which God hath giuen them through peace , then all the wealth of the world through the furie of warres and outragious violences ; to these I say peace is happy , peace is blessed , for these will say with Drunces ,

Nulla salus bello , pacem nos poscimus Virgil Aeneid . omnes .

We know no good that can be got by warre , and therefore we will pray for the peace of Ierusalem , and for peace especially among all Christian kings and princes . For as ,

When the Lion and the Bore doe Whitmaeus in Emblem . fight , The Rauens hope for gaine by that sight . Sic modo dum faciant discordia praelia Georgius Sabinus . Reges , Turcius Europae diripit hostes opes .

And therefore it were to be wisht that all Christian kings would be kings of peace , and would euer remember that saying of Sylius Italicus ,

Faedera mortales ne saeuo rumpite ferro , Syluius . c. 13. Sed castam seruate fidem , fulgentibus ostro . Haec potior regnis —

That sacred peace should not be violated , nor Christian leagues be broken , for that truth and fidelity , is better then the brauest kingdomes , and peace better then all the pearles of the world .

And therefore I say that all godly All godly men desire peace . men that doe feare the furie of warre , and doe know the benefit of contentment , and desire the fruits of peace , will euer pray for peace , and neuer vndertake the warre , if peace and quietnesse may be gotten by any meanes ; as Timotheus said vnto the Thebanes , Quia iniquissima pax iustissimo bello est anteferenda , Plutarch in Apoth. because the worst peace is to be preferred before the best warre , saith Cicero , for the warres , how iustly soeuer they be vndertaken yet they will proue at last , to be trouble some and sorrowfull to the best men , saith S. Augustine , Aug. de Ciuit. Dei . c. 19. and they will make men to be as meat vnto the fire , faith the Prophet Esay , ( i. ) they shall be like stubble Esay 9. 19. deuoured and consumed with the fiery heat of warre .

And as we are to pray that peace Aboue all things we should auoid ciuill warres . may continue among all kingdomes , so are we especially bound to pray , and to vse all our furtherance to haue peace preserued in euery kingdome that there be no ciuill wars and dissentions in any common-wealth , for this is the readiest way to ouerthrow the greatest kingdomes .

Francia flos florum foex foecum Francia facta est ,

They say France was a glorious kingdome , and the flower of allother nations , but it would be a tragedy to relate the miseries that ciuill broyles and dissentions brought vpon that country . The like may be said of the kingdome of Argiers , and of our selues in former ages , in the times of the Barons warres .

And therefore to maintaine this peace , we should all keepe faith and true allegeance vnto those kings and gouernours vnder whom we liue , for that falshood and treacherie is the Appianus Allexand . in fine l. de Bel. Roman . cum Mith. greatest poyson that can be vnto any king , or to ouerthrow the greatest state , as that most warlike and learned king Mithridates said , when he was betrayed of his owne friends , and the poyson that he had taken would not dispatch him out of life .

And aboue al we should all labour to preserue equity and piety amongst vs , if we would haue peace to conitnue amongst vs . For Marcus Aurelius saith , that king Boco made an oration to the Senate of Rome , wherein among many other notable sentences , he left The diall of Princes pag. 393. written the banes and the causes of the ruine of euery kingdome in these words , viz.

Woe to that realme where all are such that neither the good among the euill , nor the euill among the good are knowne . Woe The description of a wicked kingdome , and the fearefull estate therof . to that realme , which is the intertainer of fooles , and a destroyer of all sages ; woe to that realme , where the good are fearefull , and the euill too bold ; woe to that realme , where the patient are despised , and the seditious commended ; woe to that realme which destroyeth those which watch for the good , and crowneth those which watch to doe euill ; woe to that realme , where the poore are suffered to be proud , and the rich to be tyrants ; woe to that realme , where all doe know the euill and no man doth follow the good ; woe to that realme where so many euill vices are openly committed , which in another country dare not secretly be mentioned ; woe to that realme , where all procure that they desire , where all attaine to that they procure , where all thinke that which is euill , where all speake that which they thinke , and finally where all may doe what they will . In such and so vnfortunate a realme where the people are too wicked , let euery man beware that he be no inhabitant , for in short time there must happen there , either the ire of the Gods , or the furie of men , to the depopulation of the good , or the desolation of the tyrants .

And therefore if we would haue peace , we must root out vice , and labour euery man to doe iustice , to be true to our king , to be obedient to the law , and to loue one another with brotherly loue . And so much for the meanes to procure all kindes of the ciuill peace .

2. That ecclesiasticall peace may be preserued , and that first among the Pastors Euseb. Eccl. l. 8. c. 1. themselues , we should all remember what Eusebius saith , viz. that while the Ministers and Preachers of Gods That all ministers should liue at peace among themselues . word , were at peace among themselues and did hold together , the Gospell of Christ flourished , and their owne happinesse increased , & haec nulla potuit invidia prohibere , & yet Satan with all his subtletie , Tyrants with all their cruelty , and the world with all his enuie could neuer hinder the prosperous estate of the Church .

But when the bond of peace was once broken , and they began to war among themselues , then the Lord darkned the glory of the daughter of Sion , and the miseries that befell these ministers were most lamentable , and so both themselues and their people did rue their discords ; for

Nulla lues ouibus tantum non vlla venena , Melancton . in Epigram . Quantum pastorum dissidia ipsa nocent .

Nothing can be so hurtfull , or so poysonous vnto the people , as the dissentions of their Pastors , saith Melancthon ,

And therefore wee should pray to God that he would keepe vs secretly within his tabernacle from the strife of tongues , that wee may bee at peace among our selues . Nam multi lupi velleribus Ignat. ep. 9. ad Philad . tecti sed in nostris concordibus animis nullus dabitur illis locus . For there be many Wolues in Sheepes clothing , but against vnanimous hearts they can haue none aduantage . O then beloued brethren , let vs imbrace this peace among our selues ,

Formicae grata est formica cicada cicadae , Rousner in Emblem . Et doctus doctis gaudet Apollo choris .

The very bruite beasts doe loue those best that are of their owne kinde , according to that ancient prouerb , birds of a fether will flock together : and yet alas I see too many of vs despising How the chiefe among the Clergy deale with their inferiours . one another , and contesting one against another , the great ones doe contemne the poore , aduance the wealthy , suppresse the painefull , and if any one , making a conscience to discharge his dutie , doth seeme to exceed the rest in paines , he shall be the only mocke among the rest .

Proud enuy so his vertues doth deface , It makes them foes to him they should imbrace .

But for mine owne part I shall be euer of S. Cyprians minde , Non videndum Cyprian . est quid aliqui ante nos fecerunt , sed quid ille qui ante omnes est , faciendum sit mandarit , we are not altogether to looke what others haue done before vs , or what others vse to doe among vs , but we are especially to looke what he which is before all and aboue all , hath commanded vs to doe .

And therefore quum periculosa res Anselmus . est negligentia prelatorum , seeing the negligence of the Ministers is most dangerons , dangerous to themselues , dangerons to their people , as Anselmus saith : I would aduise euery faithfull steward to goe on in all diligence , like king Therous coursers , that Pyndarus . were neuer weary of running , as Pyndarus speaketh , and though he doe still continue vnregarded , yet if he preach truly , and liue vprightly , merces eius apud Deum , he shall not lose his reward .

Yet I say that this neglecting of painefull vpright men , and the preferring of kinsmen , allies-men , and rich men , all perhaps ignorant men , hath caused many a man to start aside , and in the height of discontent to disturbe the peace of the Church , to ouerthrow themselues and many others .

And what shall become of the causers hereof . Woe to him by whom offences come , saith our Sauiour : and I feare I may say , woe to him that is the cause hereof , Woe to him that breaketh peace , and woe to him that causeth him to breake the peace , Nam qui praesenti pace male vt untur futuram pacem non habebunt : for they that abuse the present peace , they shall neuer inioy the future peace , saith Saint Augustine .

And therefore to conclude this point , let vs abandon pride , couetousnesse , and contempt , one towards another ; and let vs liue in loue and peace , for we be brethren , and as Melancton Melancton . in Epigr. saith ,

Sit procul à Christi discordia saeua Ministris , Namque Deus poterit non nisi pace coli .

Let cruell discords and dissentions be farre from vs , for the God of peace can neuer be serued but by the Ministers of peace , for if we doe despise this peace , we may feare that we , qui prius Nazianz. Orat. 3. in princip. f. 71. ex non populo populus , & ex non gente gens facti fueramus . Which heretofore of no people were made a people , shall yet againe be in that danger , of a great people , to become no people , & in veterem illum statum redire in quo eramus cum in vnum nomen ordinemque non conuenissemus .

And to returne to the ancient state wherein we were , because we cannot agree together , saith that excellent man Greg. Nazianz.

Secondly , that peace may be preserued That peace should be betwixt the preacher and the people . betwixt the shepheard & his stocke , we should remember that no good can be there where they are at variance .

I confesse the cause hereof may be sometimes in our selues , when we are either too criticke and captious in our pulpits , or too litigious in our conuersations ; but I feare me it is most commonly in our people , when they are too contemptuous of our callings , too iniurious to our persons , and especially too enuious of our maintenance , despising vs and denying our due : that it were as easie to draw sanguinem ex scilice , bloud out of a flint stone , as to get our right out of their hands , if by any meanes they can defraud vs , for as Iannes and Iambres resisted Moses , Iesabel Exod. 7. 11. persecuted Elias , and Alexander the Copper-smith did much hurt vnto S. Paul , though S. Paul did none to him , so I feare we want not such in these our daies to vex and molest the poore Ministers of Iesus Christ .

But for the quenching of this fire , and the abating of all heat betwixt the Pastor and his people ,

1. Let vs that are ministers , liue vprightly , 2 Tim. 4. 5. preach sincerely , reproue friendly , and shew our selues in charity with all , bitter to none , that they which speake euill of vs by seeing our good workes , may glorifie our Father which is in heauen .

2. Let all the people know , that 2 Thes. 2. 10. Satan laugheth to see the Preacher and people at varirance . Luk. 10. 16. it is the meere subtlety and policie of satan to set them on against their Preachers , only to hinder the worke of our ministerie , and to increase their owne iniquitie . For he that despiseth vs despiseth Christ himselfe , and therefore the Apostle saith , that the people should know them that labour amongst them , and account them worthy of double honour , and haue them in singular respect , euen for their worke sake , and 2 Thes. 5. 12. indeed for their owne sake , that they may reape the more good by them , and be partakers of the fruits of their labours .

And thus I haue shewed the causes of dissentions among brethren in euerie place , in euery house , in euerie meeting , in euerie citie , in euery kingdome , in euery Church , in euery parish ; the causes I say that makes poore peace , with Lazarus , to lie without the doores , and with the Angels Luk. 16. that came to Sodome in the streets , and then to wander like Caine as a vagabond vpon the face of the earth , Gen. 19. and to be contemned in euery place . And so I haue shewed the meanes to retaine peace among all sorts of men , and to banish all the seditious enemies of peace from euery place ; God giue vs grace to shun discords and dissentions and to imbrace vnitie and peace , that the God of peace may be amongst vs . And so much for the meanes to procure peace among men .

3. That euerie man may find peace within himselfe , i. peace of minde , peace of conscience , three things must be performed .

1. All sinne must be banished . 2. All crosses must be sweetned . What we must doe to finde peace of conscience . 3. All vanities must be contemned .

1. Sinne hath a finger against euery kinde of peace , and especially against this internall peace of minde , sin is the chiefest captain , that makes this domesticke Galath . & ciuill war within our breasts . For sin is the only cause that the flesh Bernar. in festo omnium Sanct. ser. 5. f. 197. rebelleth against the spirit , and the spirit against the flesh , & sic peccatum quod posuit nos contrarios Deo , facit nos nobis-ipsis graues : and so sinne that made vs afore enemies vnto God , doth now make vs enemies vnto our selues .

And therfore as an angry swelling sore can neuer leaue aking while the thorne is rotting within it , so our conscience can neuer be pacified vntill our sinnes be quite banished ; for as the Poet saith ,

Conscia mens , vt cuique sua est , it a concipit intra Pectora , pro factis spemque metumque suis .

A mans conscience will either excuse him , or accuse him for euery fact , and will bring him , either an exceeding ioy , or most hellish sorrowes in all his actions .

For we must not thinke that this is only to be vnderstood of the greater sinnes , or enormous offences , but euen of the least sinnes , it must also be vnderstood . For , cursed is euery one that Gal. 3. 10. continueth not in all things that are written in the booke of the Law for to doe them Euerie sinne brings a curse , and therefore euery sinne wounds the conscience , and no maruell ; Nam vt Bernar. sagitta leuiter volat , tamen grauiter vulnerat , for as an arrow flieth smoothly , and is scarce seene in the aire as it passeth , yet it wounds deadly when it hitteth , saith Saint Bernard ; euen so sinne that seemes little or nothing while it is in acting , will wound the conscience deepely when it is considered , and examined .

And therefore , Noli despicere peccata The least sinnes must be shunned . tua quia parua , nam & pluuiarum guttae paruae sunt , &c. Doe not thou grow carelesse of thy selfe because thy sinnes are small , or but veniall sinnes as thou thinkest , for thou seest the drops of raine are but small , and yet they were able to drowne the world , and are continually able to fill the boundlesse Ocean ; and the sinne of Adam did seeme but small , to eat but an apple , and yet it was able to condemne the whole race of mankinde : euen so thy sins that in thy thoughts are so small , will be sufficient , if thou doest not banish them , to wound thy conscience here , and to condemne thee for euer hereafter . For our Sauiour tels vs , that for euerie idle world , Aug. in Enthirid . we shall giue an account at the last day . O then beloued , vae peccatis hominum , woe be to the sinnes , that we customably drinke like water , and doe vsually , and commonly commit without remorce .

But if we would auoid the griping conscience here , & the worme that neuer dieth hereafter , let vs make a conscience of committing the least sinne . Nam haud cito progreditur ad maiora peccata qui parua reformidat . For he will not easily commit the greater sinnes , that doth loath and detest the lesser sinnes .

2. Crosses and afflictions doe disturbe How we should behaue our selues in afflictions . the peace , & disquiet the minds of many men , and cause them to liue in perpetuall discontent . And therefore we must seeke to auoid them , or at least to sweeten them if we must needs indure them : and for the sweetning of their bitternesse , or the allaying of their violence , I know no better meanes then ,

1. To expect them before they come , that we may be prepared for their comming . For tela praeuisa minus nocent , they will die with the Cocatrice if we see them first , but if they come like a shower vnexpected , they will proue the more violent , and be like an armed man against whom their is no resistance . And therefore we should euer remember that ,

1. As men we are to looke for our We are to looke for afflictions as men . part of afflictions , for what is the life of man , but interminabilis labor , like the continuall tumbling of Sisiphus stone , or like king Danaus daughters , that were enioyned to fill the fatall tunne , whereout the waters still did run , and therfore , Iob indefinitly saith , man that is borne of a woman hath but a short time to liue , and is full of miseries .

2. As Christian men , we are to expect more then any other , for so our Sauiour told vs , that we should be sent as sheepe into the midst of wolues , and should be hated of all men for his names sake , and Saint Paul tels vs , that we must through many tribulations Christians more subiect to affliction then any other men . and afflictions enter into the kingdome of heauen . And Saint Augustine saith , cum caeperis in Christo pie viuere ingressis torcular praeparato ad pressuram , when thou beginnest to liue godly in Christ Iesus , thou entrest into a wine-presse , prepare thy selfe to be pressed , yea and to be oppressed too by this wicked world , all this is told vs , that we should not thinke it strange , when afflictions come vpon vs , but should rather with Saint Paul expect them to waite for vs in euery place .

2. When they come , to consider from whence they come , euen from the hand of God as Iob sheweth , for when he had lost all that he had , he said , the Lord hath giuen it , and the Lord Iob 1. hath taken it , blessed be the name of the Lord .

3. To vnderstand to what end they are sent , namely , to make vs hate our sinnes which are the cause hereof , as the Prophet sheweth , surely man suffereth for his sinne , to weane vs from the world , and to make vs long for heauen , and to know that , nullus alius noster est finis nisi peruenire ad regnum cuius nullus est finis , this is our only end to attaine vnto that kingdome which is without end . These considerations and the like will certainly make vs to beare all our crosses patiently , and in all afflictions to rest our selues most contentedly , yea and to count it all ioy when we fall into diuers temptations , i. probationis non seductionis , into those temptations , that are from God for our triall , as was that of Abraham , but not into those that are from Satan for our destruction , as are all wicked suggestions .

3. The vanities of this world doe That we should not too egerly hunt after worldly vanities . so bewitch the minds of many men , that they can haue no peace nor quietnesse in the world , but doe rise vp early , and goe late to bed , and eat the bread of carefulnesse , and all to hunt after the wealth , the dignities and the vanities of this world . And so man disquieteth himselfe in vaine , heaping vp riches , and cannot tell who shall gather them : for these two , i. vanities and vexations , must needs goe together , as Salomon by his owne experience hath obserued .

And therefore if wee would auoid vexations , and enioy peace of minde , we must not hunt too greedily after the wealth and vanities of this world , but we must rather rest our selues contented with that little portion that God hath giuen vs . And wee know that a verie little will serue our turne , food and rayment , What a little thing will content nature . saith the Apostle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to thrist , not to starue , saith Gregory Nazianzene . Nam cibus & potus sunt diuitiae Christianorum : For meat and drinke should bee all the riches that Christians should care for , saith S. Ierome : Ieron . in Epist. and hauing this we should be contented , saith the Apostle .

And indeed wee finde that many of the very Heathens thought that enough , and sought no more . For ,

— contentus honesto Claud. lib. 1. in Russin . Fabritius paruo , spernebat munera regum , Sudabatque graui Consul Serranus aratro , Et casa pugnaces curios angusta tenebat .

Fabritius , Serranus , and the most valiant Curio's despised all the wealth and riches of this world , and were very well contented with that little meanes which they had honestly gotten ; and the Poet saith of this contemning of vanities , and satisfying our selues with a little ,

— ô muner a nondum Idem Claud. Intellecta Deum . —

They are such gifts of the Gods , as that no man could yet well vnderstand the sweetnesse and the excellencies thereof . And therefore wee should despise these worldly vanities and neuer place our felicities therein ; and to the end we may be weaned from them , wee should delight our selues in the Lord , and taste and see how sweet he is ( as the Prophet Dauid speaketh ) and then no doubt , but the soule would bee so delighted with that vnspeakable sweetnesse , Vt Aug. in Soliloq. supra se elata ad seipsam relabi de dignatur , that it neuer more delight it selfe in any thing , no nor in it selfe , but only in God himselfe , where it should haue the fulnesse of all peace and happinesse . And so you see the meanes to attaine vnto perfect peace .

And thus I haue shewed thee , ô man , quid sit bonum , the goodnesse both of grace and peace , the two chiefest things that can bee named . It resteth that I should speake of that which is maius & magis bonum , farre more excellently good euerie way , ( i. ) of the author and giuer both of grace and peace . For , Quic quid efficit tale illud ipsum est magis tale , if grace and peace be so good , ô then how good , and how vnspeakably excellent is that tree from whence these fruits doe grow , and that fountaine of liuing waters from whence those blessings doe flow ? ( i. ) God our Father and our Lord Iesus Christ ; grace be to you and peace , from God our Father , and from our Lord Iesus Christ .

In these words the blessed Apostle setteth downe two especiall things to be obserued .

1. The author of these bessings is expressed . 2. The same author is more fully described .

De 1. The ancient learned Heathens did so much vrge that elegant apothegme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Know thy selfe , Grynaeus in praefatione in Irenaeum . All wisdome consisteth in the knowledte of God and of our selues . and receiued the same with so great applause and consent , that Amphictiones caused the same to be ingrauen vpon the doore-posts of the Temple of Delphos , because it seemed to warne euery mortall man both of his good and euill .

But nature is so farre vnable to teach vs to know our selues , that indeed it teacheth vs altogether to forget our selues . For the true knowledge of our selues teacheth vs the insufficiencie , the meanesse , and the basenesse of our selues , to pull downe all pride , and to teach vs all humilitie . But nature alone can neuer doe this , for when we see the Salust . lib. 1. excellencie of mans nature aboue all other creatures , hee of all other indued with a reasonable soule , adorned with excellent vertues , and beautified both in bodie and minde aboue all other creatures whatsoeuer , hee is so farre from humilitie , that hee is puffed vp with pride and haughtinesse .

And therefore wee ioyne another apothegme , that is of such affinitie with the former , that the one cannot be well known of vs without the other , to be learned of all Christians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. de praeparat . Enangel . Know God . For both must be knowne , or neither can be knowne ; and therefore a certaine Indian Gymnosophist , comming to Athens to discourse with Socrates about the studie of wisdome , and hauing asked him how a man might become wise , and Socrates hauing answered , by considering how a man should rightly liue , he somewhat smiling thereat , answered with that elegant sentence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no man can truly learne to know humane things , that is ignorant of diuine things .

For to what tendeth the knowledge of man , and of all the vertues and excellencies of man , if he knoweth not God to be the author of all these excellencies , it puffes him vp with pride ( as I said before ) but when he seeth that although they be in him , yet they are not from himselfe , but from God , then it casteth downe euerie high thing that exalteth 2 Cor. 10. 5. it selfe against the knowledge of God , and bringeth into captiuitie all imaginations vnto the obedience of Christ , and so from the knowledge of God he comes truly to know himselfe , and to vnderstand he hath all good from God , and nothing from himselfe , and therefore seeing that in these two things , grace and peace are contained all happinesse , all blessings , and all good things ( as I shewed before ) and that these doe proceed , not from our selues , but from God the Father , and from our Lord Iesus Christ : it teacheth vs these two especiall things .

1. Our owne insufficiencie . 2. Gods all-sufficiencie .

De 1. Our insufficiencie is hereby sufficiently shewed , that from our selues we haue neither grace nor peace .

1. No grace , for we are not sufficient 2 Cor. 3. 5. to thinke a good thought : this is the least measure of grace . For there be seuen degrees of that which is good .

1. To thinke a good thought . The greatnesse of mans infirmitie . 2. To know what is good . 3. To will good . 4. To speake what is good . 5. To begin to doe good . 6. To doe good . 7. To perseuere in what is good .

Of all these wee finde not one from our selues . For ,

1. We cannot continue in good , but God which began a good worke in vs , he must perfect it , or else though we doe stand , yet are we sure to fall .

2. Wee can doe nothing that is good , for though to will good should be Rom. 7. 18. present with me , yet bonum persicere non inuenio , I finde no meanes to performe it , saith the Apostle . And therefore Homer and other Heathen writers that relate the stories of the brauest Heroicks of the world , doe shew that although they were indued with most valiant mindes , and their mindes with heroike resolutions , yet that they could bring no great good , nor any singular exploit to passe , vnlesse the Gods gaue them power to effect the same . And so our Sauiour sheweth , Sine me nil potestis facere : Without mee you can doe nothing . And the Prophet Esay confesseth , that it is the Lord which Esay 26. 12. hath wrought all our works for vs , or in vs , as the vulgar Latine hath it .

3. We cannot begin any thing that is good : for it is God that doth begin a Philip. 1. 6. good worke in vs , saith the Apostle .

4. We cannot speake any thing that is good : for Non vos estis qui loquimini , It is not you that speake : and therefore though a man should purpose good speech in his heart , yet the answer Prou. 16. 1. of the tongue commeth from the Lord .

5. We cannot will any thing that is good : for it is God that worketh in you Phil. 2. 13. both the will and the deed , saith the Apostle .

6. Wee cannot vnderstand any good thing : for the naturall man vnderstandeth not the things of the Spirit of God .

7. Wee cannot so much as thinke any thing that is good : for the Lord knoweth the thoughts of men , that they are vaine , and that continually : and therefore S. Augustine doth well obserue , that our Sauiour doth not say , Sine me Aug. in Joh. 15. nil magnum difficile , without me you can doe no great matter , but without mee you can doe nothing , ( i. ) not the least , not the lowest degree of good .

Yea , this is not only to be vnderstood of a meere naturall man , but euen of the best regenerate men : for after that the Apostle had asked the question ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; who is sufficient for 2 Cor. 2. 16. these things : he answereth of himselfe , and of the rest of the Apostles ; Not we : because of our selues we are not able 2 Cor. 3. 5. to thinke a good thought : and so our Sauiour spake vnto his Disciples and followers , that they could doe nothing without him , not that others could doe nothing without him . And so you see that the best of vs cannot be the authors of the least measure of grace , not so much as a graine of mustard seed .

2. As not of grace , so nor of peace , Man can effect no peace . nor of any kinde of peace .

For 1. being fallen away from God , he could neuer reconcile himselfe to God againe , debuit , sed non potuit , he ought indeed , saith S. Bernard , but he could not doe it , all the wit of man could neuer deuise the meanes , nor all his power could euer effect it .

2. Being at warre with God , he could neuer worke his peace with man ; for the strongest doth not alwaies Eccles. 9. 13. carry away the battell : but it is the Lord that giueth the victorie to whom he please .

3. Being vnable to make outward peace with men , he is farre more vnable to worke an inward peace with his owne soule , for the spirit of man can beare his infirmities , but a wounded spirit who can beare ? Aiax could indure all brunts of forraine foes , but his owne discontented minde hee could not beare , nor reconcile himselfe vnto himselfe ; and so you see mans insufficiencie in that he can be the author neither of grace nor peace .

De 2. Gods all-sufficiencie is hereby Gods al-sufficiencie . seene , in that he is the author both of grace and peace .

For 1. the Schoolemen say , that nothing in the world can bee the efficient Raynerius in tit . gratia . cause of grace , but only God ; for that grace doth change the minde , and the will of the reasonable creature , and prepare the same that it may will that which is good : but nothing can effectually change the will of man , but he that made the will ; and therefore if there be any aptnesse or preparation in man for the receiuing of grace , that very aptitude is through the helpe of grace ; for no man commeth to me vnlesse my Iohn 6. Father draw him , saith our Sauiour , i. no man hath any vertue or abilitie in himselfe , to come to me , but only by the helpe of those graces that my Father giues him : for that euery good and Iames 1. perfect gift is from aboue , and commeth downe from the Father of lights .

And therefore though the heathens All the good we haue are gifts from God . out of their ignorance called their virtues and good qualities which they had , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of hauing , as though they had them from themselues , yet we that are better instructed in Gods truth , doe call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gifts from God : for we say , that no men are worthie but such as are made worthie ; none good but such as are made good , none meete but such as God the Father Coloss. 1. 12. hath made meete to be pertakers of the inheritance of the Saints in light : because as Iohn Baptist saith , a man can receiue nothing , except it be giuen him from aboue : and therefore we say that the very thoughts of our hearts , if they tend to good , are from him that infuseth Thom. 1. 2 ae . q. 76. art. 2. all grace immediatly , as saith Aquinas , i. from God the Father , &c.

Hereby we see that God giues grace and glorie , and that he is the fountaine of all grace :

— Iuvat integros accedere fontes Atque haurire . — Lucret. l. 1. p. 24.

And therefore wee should goe to the spring head to seeke for grace .

Nam licet allata gratus sit sapor in vnda Dulcius ex ipso fonte bibuntur aquae :

For there is the surest drawing , there is the sweetest drinke ; and although the grace of God before the comming of Christ , quasi in vase aliquo Ambrose . claudebatur , was like an ointment kept close in an Alablaster box , yet now vt vnguentum effusum , it is like an ointment powred out ; or though before it was vt fons signatus , as a fountaine locked vp , yet now

— vt fluuialibus vndis Exstumuit torrens , fluit acrius amne perenni .

Like a violent floud-streame , it floweth more generally ouer the face of all the earth to renue it , then Noahs floud did to destroy it : and therefore vir bonus haurit gratiam , euery good man will come vnto this springing well to draw grace from this fountaine of grace , Ideo enim lex data est vt gratia quaereretur , Aug. de spirit . & lit . & gratia data est vt lex impleretur , for to this end was the Law giuen that that wee should earnestly seeke for grace , and grace is giuen that we might keepe and fulfill the Law .

2. As he is the sole authour of all grace , so of all peace .

1. With himselfe , for he himselfe hath wrought our peace with himselfe , and therefore it is called the peace of God which passeth all vnderstanding , and we pray for that peace which the world cannot giue vs , nor any thing in the world purchase vnto vs : for the Lord will not be pleased with a thousand of Rammes , nor with tenne thousand rivers of oile , nor yet with the fruits of our bodies for the sinnes of our soules , it will cost vs more to redeeme our soules then that , it must be the pretious bloud of Iesus Christ .

2. It is he that worketh our peace God worketh each kinde of peace . with men , that worketh each kinde of peace among all sorts of men : for he maketh warres to cease , he knappeth the speare in sunder , be breaketh the sword , the shields and the battell , he maketh men to be of one minde in a house , and so he maketh peace in our borders , peace in our houses , peace in all places , and filleth vs with the fruits of peace , health , wealth , and prosperitie , to teach vs that he is not only the author of inward and spirituall graces , but also of all outward peace and temporall blessings .

For as the image of a Prince , is seene as well in a penny as in a piece of greater price , so we may see the goodnesse of God as well in the things of this life , as in the things that concerne eternall life , and therefore our Sauiour teacheth vs to pray , not only for the inestimable things of eternall life , vt adueniat regnum , that his kingdome come , but also for the meanest things of this mortall life , that he would giue vs our daily bread .

Yet some haue doubted whether these outward temporall things be good or not : and some Diuines haue doubted whether wee may pray for temporall things , as Barrad sheweth vpon those words , All these things shall be cast vnto you ; but wee are resolued by our Sauiours testimonie , If you that are euill can giue your children Luke 11. good things : for that is not only good , quod facit bonum , which maketh a man 1 Iohn 3. good , but that also de quo fit bonum , whereby a man may doe good , saith S. Augustine : and therefore , albeit riches & honours doe not alwaies make a man good , yet because a man may doe alwaies good with them , we say they are good , and giuen only of God .

And so they that haue no fruits of grace , are compelled to subscribe that the fruits of peace come from God : for when they see themselues destitute of them , and by all their wits are vnable to procure them , then they crie out , quis ostendit nobis bona , who can shew vs Psal. 4. any good ? as if they should say , none can doe it vnlesse God doth the same .

3. It is he that worketh our peace with our selues : for in me you shall haue peace , i. such contentment of minde , and such firme resolutions , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to seperate you from the loue of God : for I will giue you that hidden manna , that secret ioyes and sweet contentments , that none in the world knowes the excellencies thereof , but only they that haue it : and so we see these two points sufficiently proued .

1. That in our selues there is no goodnesse .

2. That from God proceedeth all goodnesse , both grace and peace , both temporall and spirituall blessing : for application then I say , that

The first point may serue to exclude Rom. 3. 27. our boasting , and to teach vs true humilitie , to say with Iacob , I am not worthy Gen. 37. of the least of thy blessings ; with Iohn Baptist , I am not worthy to vntie the latchet Matth. 3. of thy shooe ; with Paul , I am not worthy 1 Cor. 15. to be called an Apostle ; with the Centurion , I am not worthy thou shouldest Matth. 8. come vnder my roofe ; and with the Prodigall childe , I am not worthy to be called thy sonne : Hoc enim piarum mentum est , nihil sibi tribuere : for it is the parts of That we should not ascribe any goodnesse to our selues . godly mindes to attribute nothing vnto themselues , but to ascribe all vnto God , because all is from God , saith S. Augustine , Et nonest dignus peccator pane quo ve scitur , nec lumine coeli quo illuminatur , and the sinner is not worthy of the bread wherewith he is fed , nor of the light of heauen wherewith he is inlightned .

And therfore it is dangerous to ascribe too little to the goodnesse of God , for that is to robbe him of his glory , which he will not giue vnto another , but there is no danger at all to ascribe too little vnto our selues , because we can neuer ascribe so little vnto our selues , as is due vnto vs : for that nothing that is good , is of our selues , but all from the goodnesse of God . And therefore let not the wise Ier. 9. 24. man boast of his wisdome , nor the strong man of his strength , nor any man in any thing that he hath ; but let euery man 1 Cor. 4. 7. reioyce in this , that he vnderstandeth the Lord , and knoweth that himselfe hath nothing but what he receiued from the Lord , as the Apostle teacheth ,

The second point may serue to teach vs these foure principall lessons . 1. To reproue fortune . 2. To condemne abusers . 3. To teach vs to pray . 4. To moue vs to thankefulnesse .

1. Many thinke that things come customably vnto them by chance or fortune , That nothing in the world commeth by chance . but the Apostle sheweth vs they come from a cause intelligent , euen from God the father , and from our Lord Iesus Christ , for though God hath sinum facile●● heart easie to be intreated , to giue vs what we lacke , yet hath he not sinum pensoratum , a carelesse respect to let vs take what we like ; and though he openeth his hands to fill euery liuing Psa. 145. 15. thing , yet he letteth not his blessing to drop through his fingers , without caring how or knowing to whom he bestoweth them . For as he made all things in wisdome , so he guideth all things with discretion , and giueth his blessing with deliberate consideration .

And therefore we should not be like blind Moles , or senselesse Swine , grouelling vpon the earth , to gather the acornes that doe fall from the tree , and neuer looke vp to the tree from whence they fall . But as we haue Sursum capita , os homini sublime de dit , our eies made to behold the heauens , so let vs haue Sursum corda , our hearts lifted vp to behold the God of heauen to be the author and giuer of grace & peace .

For it was but a heathenish conceit to That the name of fortune is a vaine conceit . inuent such a goddesse called fortune , I may say of them as the Psalmist saith of idols , they that make them are like vnto them , and so are all they that put their trust in them : for they that found her first , did paint her blinde . And surely they are blinde , that cannot see all goodnesse come from God ; and from no place , no cause else , but from God : for not only the Scriptures teach the same , that euery good and perfect gift is from aboue , and commeth down from the father of lights , who ruleth the earth , and spreadeth the heauens like a curtaine , and closeth vp Orion , Arcturus , Iob. 9. Psal. 147. the Pleiades , and all the starres as vnder a signet , and callech them all by their names , who prepareth raine , maketh the Acts 17. grasse to grow vpon the mountaines , and greene herbs for the vse of men , who maketh his sunne to shine vpon the good and vpon the bad , and giueth life and breath vnto all things , and feedeth the Rauens that call vpon him ; but the wisest among the heathens , as Orphaeus , Homer , Menander , Pithagoras , and aboue all , the Platonists , doe most diuinely teach , that all good things doe proceed from God , and are giuen by him to whom he please ; as Mirandulanus hath collected out of their Iohanues Mirand . l. 1. de prouid . Dei . workes , and set downe the same at large , in his first booke , de prouidentia Dei .

2. This should condemne the abusers We must render an account for all the gifts we haue receiued . of Gods blessings : for they be indeed commendata potius quam data , rather commended to vs in trust , then giuen to our vse ; and in that respect the gifts haue a threefold voice , and salutation when they come vnto vs .

1. Possideto , take vs and enioy vs .

2. Gratias habeto , giue thanks to God for vs .

3. Rationem reddito , be sure thou shalt render an account to God how thou hast vsed and imployed vs . For there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an account to be made of all the gifts and graces that God hath giuen vs , especially saith Antoninus , Antoninus in summis .

1. De bonis naturalibus , of all naturall gifts . 2. De donis temporalibus , of all temporall goods . 3. De gratijs spiritualibus , of all spirituall graces .

And that not only why thou hast wastefully spent them , but also how or what thou hast honestly gained by them , for

1. God made thy body , created thy soule , and adorned them both with many excellent gifts ; thy soule with memorie , iudgement , vnderstanding , &c. thy body with beauty and comelinesse , and such like . All are his gifts , and doe proceed from him , and therefore he will demand an account how thou hast vsed all these , whether thou hast giuen thy members seruants to vncleannesse Rom. 6. 19. to commit iniquity , or vnto righteousnesse in holinesse , as the Apostle speaketh , and whether thou hast vsed thy vnderstanding and thy learning in testimonium veri , to further the truth , or in adiutorium falsi , to maintaine errors , as Tertull. speaketh .

2. Whatsoeuer temporall things we haue , Dominus dedit , we haue the Job 1. same from God , for riches , honour , and promotion , come neither from the East , nor from the West , but it is the Lord which giueth the same as pleaseth him , and therefore thou must giue account whether thou hast riotously spent them vpon thy selfe , as the rich Luke 16. glutton did , or niggardly kept them for thy selfe , as the couetous cormorants doe , or else charitably bestowed them for the maintenance of the Ministerie , and releefe of thy poore distressed neighbours . Quia non maioris est criminis Habetur in decretis . habenti tollere , quam ( quum posses succurrere ) denegare indigentibus . For it is as great a fault to deny helpe , ( when thou maist doe it , ) to the afflicted , as to take away thy neighbours goods , which is prohibited : quia esurientium panis est quem tu detines , nudorum indumentum quod tu recludis , & indigentium pecunia quam tu in arca abscondis : for it is the bread of the hungry which mouldeth in thy cupbords , it is the garment of the naked which is moth-eaten in thy presses , and it is the money of the distressed which is rusting in thy coffers , saith S. Ambrose .

3. As these naturall and temporall things are giuen vs of God , euen so are all spirituall graces , as the Apostle sheweth . 1 Cor. 12. And therfore we exhort you that ye receiue not the grace of God in vaine , but that euery man as he hath receiued the gift , should minister the same vnto another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as good disposers of the manifold grace of God : and let no man bragge ( saith S. Augustine ) that he hath receiued the good gifts and graces of God , but let him looke how he shall make his account with God , whether he be not found like them , qui sanctis non sancte vtuntur , which doe vse holy things vnholily , as wicked Saul , and couetous Balaam , and such like . Wherefore seeing all that we haue be gifts giuen of God , and for which we must one day render an account to God , we should be carefull to vse them to the glory of God

3. Seeing God is the sole autor and That we should seeke for all things from God . giuer of euery good gift , it teacheth vs to call and sue to him by prayer for euery thing we want .

1. To seeke for grace , where it may be found ( i. ) from God , for if any man lacke wisdome let him aske of God , saith the Apostle . If any man want grace and ability to doe the will of God , let him pray to God with S. Paul ( when he was buffeted by the messenger of Satan ) that be would giue him grace and strength to doe it , or else he shall neuer be able to doe it .

And therefore when he biddeth vs doe any thing , we should pray to him for grace to doe it . As when he saith , turne to me , and I will turne to you , then Lam. 4. Esay 1. should we presently say , conuert thou vs ô Lord , and we shall be conuerted ; or when he saith , wash you and make you cleane , then should we pray vnto him , that he would purge vs with hysope , and Psal. 51. 10. clense vs throughly from our sinnes , and so of all other graces and blessings that we doe want : seeke all from God : for he is the giuer of all .

2. To seeke for peace , and all the fruits of peace from him which is the God of peace ; if we want our health , meanes or maintenance , or any other temporall blessing , we should pray to God for the same : for he is the sole giuer of the things of this life , as well as the things that concerne eternall life . For the earth is the Lords , and all that therein is , and therefore he disposeth the same as pleaseth him , he filleth the hungrie with good things , and the rich he sends empty away , he lifteth vp the poore out of the mire , and casteth downe the high lookes of the proud .

Neither doth he only take care to bestow kingdomes , or the greater matters of this life , as he pleaseth and vpon whom he pleaseth , and leaue small matters to others to be disposed of , or to happen as they list , but it is he , euen he himselfe and none other , that giueth and disposeth the smallest things as well as the greatest , as I haue sufficiently proued before .

And therefore if we should want Praier is the only thing to procure grace and peace . the least thing , euen a crum of bread , or a cup of cold water , we must haue it from God , or goe without it . Now the only way to obtaine whatsoeuer we want , whether grace or peace , whether spirituall or temporall blessing is praier , for this is situla gratia , the bucket that draweth grace from God , the fountaine of all grace . This will ascend to heauen , and their mandatum nostrum peraget , quo caro nostra peruenire nequit , it will plead for our necessities , and neuer depart vntill the most highest hath granted our requests . Therefore our Sauiour saith , aske and you shall haue , seeke and you shall finde , knocke and it shall be opened vnto you , yea whatsoeuer yee aske the Father in my name it shall be giuen you . And so you see not only where all good things are to be had , but also That we should be thankefull to God for all his blessings . how they may be obtained , euen by praier .

4. This should mooue vs to thankfulnesse for all the benefits that God hath , and doth daily bestow vpon vs : aske of the daies of old , if any nation , if the Iewes , or any other chosen and peculiar people of God can paralel vs , in the gifts of grace and peace , in pure preaching , and peaceable gouernment , for so long a time , and so happy a manner ? I say not this to make vs proud of Gods graces , but to teach vs to crie out with the Psalmist , Quid retribuam , what shall we render vnto the Lord for all the benefits that he hath done vnto vs ? For they that Bernard . by receiuing grace doe seeme to be in most fauour with God , if they be vnthankefull they become of least reckoning with God , saith Saint Bernard . O that men would therefore praise the Lord for his goodnesse , and shew the blessings that he bestoweth vpon the children of men . And so you see that God is Author of all goodnesse and the sole giuer of all grace and peace , i. of all good things , both spirituall and temporall .

And therefore from this point we must conclude a corollarie most necessarie to be defended . That God cannot be the author of any euill , because he is the author of all good . For Saint Iames tels vs , that the same fountaine cannot send forth sweet and bitter That God cannot be the Author of any euill . waters , and our Sauiour tels vs , that a good tree cannot bring forth bad fruits , and therefore God which is summum bonum , the chiefest good , and the fountaine of all goodnesse , cannot be author of any euill .

Now euill is taken two waies , 1. Euill of sinne 2. Euill of punishment .

And I say God simply , and in all respects , can be said to be the author of neither .

1. Not of sinne . For thou art a God that hatest wickednesse , neither Psal. 5. 4. shall any euill dwell with thee , saith Dauid ; and Habacucke saith , thou Hab. 1. 15. art of pure eies and canst not see euill , thou canst not behold wickednesse .

And reason it selfe doth confirme the same . For

1. That which is simply and absolutely That God is no Author of sinne . good , cannot be the cause of any euill , for how can it be simply good , if euill doth any waies proceed from it ?

But God is simply and absolutely Obiect . good , and the earth is full of his goodnesse , Act. 17. saith the Prophet Dauid , therefore he cannot be the cause of any euill .

But against this it is obiected .

1. That in God , we liue and moue and haue our being , i. euery motion and euery action is from God , and therefore euery sinne .

To this it is briefly answered , that in euery sinne there are three things to be considered .

1. The act . 2. The obliquity . 3. Obligation to punishment .

1. For the act , we say , it is from God , Rom. 11. 36. for of him and in him , and for him are all things , i. aswell actions as substances , as Augustine saith .

2. The obliquitie , or corruption of Aug. to. 7. de grat . & lib. arb. c. 20. the action , is only from man , and no waies from God , as from an efficient cause thereof .

Neither should this seeme strange to any man , that in the selfe same sinnefull The action , and the obliquitie of the act two different things . act , we consider the act and the obliquitie of the act , and doe affirme the one to be from God , and therefore good , and the other from our selues , and therefore euill , for howsoeuer the obliquitie doth alwaies reside in the act , as priuation in a subiect , yet they be two distinct things , and may in our vnderstandings admit a seperation of the one from the other . And the action must needs be good ; or else the obliquity could not subsist , for sinne hath not any being , in rerum natura , if we consider it simply in it selfe , but as it is subsistent in some subiect that is good , as the Philosophers doe most truly affirme .

And therefore we say that there is no being , nothing that doth subsist in rerum natura , whether it be a substance , or an action , that can be so euill , but it is also good ; but in diuers respects , as , euill in regard of the priuation of good , and good in regard of the subiect wherein this priuation of good doth inhere .

And so you see that although euerie action is from God , yet the sinne and the obliquitie of the action is from man .

But then againe it is obiected , that God knoweth we will commit the sinne when we doe commit the act , and he knew Adam would sinne when he created Adam , and therefore he should either hinder vs to sinne , or not complaine that we doe sinne .

I answer , that knowledge , being a The knowledge of God that man will sinne , is not the cause that he doth sinne . meere conceining of a thing ( which is a thing proper to the vnderstanding , and not to the will ) cannot worke any thing outwardly , and therefore cannot be the cause of any thing , for I know that an old man must needs die , and that a rotten house will soone fall , if it be not re-edified , and yet I am the cause of neither ; euen so , Deus nos peccatores noscit , sed non facit , God knoweth , that we will sinne , but he doth not cause vs to sinne , saith Saint Augustine . Aug. l. 7. d● anima .

And I confesse that God can as easily hinder sinne as to suffer sinne to be committed , and could as easily haue hindered Adam to haue sinned , as to forgiue him when he had sinned : for we must not thinke that God suffereth sinne against his will , because he cannot hinder it , for that doth derogate from the power of God , but vpon iust reasons and for many excellent causes , he made man so that he might either stand or fall .

1. To shew a difference betwixt the Why God made man mutable . Creator and the creature , for immutability is proper only vnto God , and therefore he made all intelligible creatures , both men and Angels , so that they might either stand or fall .

2. That they might be the more praise-worthy if they did stand , or most iustly condemned if they did fall , Nam si diabolus seductionis potestatem Chrys. oper. imperfect . ho. 55. non accepisset , homo probationis mercedem non recipisset , for if the deuill had not receiued power to tempt vs , and man that libertie of will , either to haue yeelded or resisted , then man could not haue had the reward of his resistance , or the reproofe of his deficiencie , saith Saint Chrysostome . And so you see the reasons why God made man so that hee might stand or fall . And there bee many reasons why hee suffered him , and doth suffer all others to fall into sins . Among which I finde these three reasons chiefly alledged .

1. For the declaration of his iustice , Why God suffered Adam and all the sonnes of Adam to fall . in the punishing of all sinnes .

2. For the manifestation of his mercies , in the pardoning of many sinnes .

3. For the suppression of our pride , and the declaration of our weake and miserable estate , that without his especiall grace , wee cannot keepe and preserue our selues from any sinne .

But yet further it will bee obiected , Ob. that the Scripture seemes plainely to attribute the verie sinne vnto God , as the Lord turned the hearts of the Aegyptians , Psal. 105. that they should hate his people , and deale vntruly with his seruants , that hee hardned the heart of Pharaoh , and the heart of Eglon , and such like . Iudg. 3.

I answer : that in euerie sinne there are three concurring agents to be considered . And the sinne is ascribed sometimes to the one , and sometimes to the other , but euer in a different respect . As ,

1. It is ascribed to God , as the author How sinne is ascribed to God , to the deuill , & to man . by whom we receiue power to doe euerie action and motion . And as the voluntarie sufferer of the obliquitie or prauitie of the action , for the reasons aboue shewed ; and thus God is said to harden the hearts of the wicked , or to deliuer Psal. 81. 13. Rom. 1. Aug. tom. 7. de gratia & lib. arbit. cap. 20. them to vile affections , Non malum efficiendo , sed gratiam denegando : Not by effecting the euill , but by suffering man to haue that power to doe the euill , and by denying his grace to hinder and preuent that euill .

2. It is ascribed to Satan , as the inticer and suggester of man , to the prauitie of each action & motion , and so Satan is said to haue moued Dauid to number 1 Chron. 21. 1. 2 Cor. 4. Israel , to haue filled the heart of Ananias , and to haue blinded the eyes of the wicked , not by giuing any power to doe any action or motion ( for that is only from God ) but by enticing man , à directo Tullius in parad . scopo aberrare , to passe the prescribed bounds , and so to peruert , to corrupt euerie action .

3. It is ascribed to man , as the next author of the action , and the sole doer of the sinne , by auerting from the right scope , and yeelding to the enticement of Satan , to depraue and corrupt the action . And so Pharaoh is said to haue Exod. 7. 22. &c. 8. 16. hardened his owne heart , and all the wicked are said to walke in their owne Gen. 6. 5. wayes , and according to the lusts of their owne hearts . And therefore all sinnes Psal. 8 1. are properly the works of men , because they are the next and immediate authors of the same .

Lastly , it is obiected , that hee commanded Ob. Abraham to sacrifice his sonne , and bad the Israelites to rob the Aegyptians , and willed the death of his owne Sonne , &c. but all these are sinnes , therefore sinnes proceed from him .

I answer : that whatsoeuer God commandeth Whatsoeuer God would haue done is no sinne . to doe , to doe the same is no sinne , for sinne is the transgressing of his commandement .

And yet for the fuller vnderstanding of this point , viz. the doing of the thing which God willeth , or commandeth , I say , that in some it may be a sinne , in others no sinne . For ,

It is not enough for vs to doe what he biddeth , but wee must be sure to doe it in that verie manner that he prescribeth , and to that verie end which he intendeth , Quia modus & finis actionis constituunt actionem , Because the manner and the end of an action , doth make the action good or bad .

And therefore I say , that if Abraham The manner of doing , and the end of actions , makes them either good or euill . had killed his sonne , meerely because he would obey God , and fulfill his will in all particular respects , he had not sinned . Nor yet the Iewes in crucifying the Sonne of God ( whereof the other was a type and figure ) if they had done the same , only to fulfill the will of God , and in the same manner , and to the same end , as God had decreed the same . But they did not so , therefore they sinned : for God gaue him out of the depth of his loue , to die for vs that we might be redeemed by him : but they put him to death out of the depth of their malice , and enuie against him , and therefore the same act of crucifying Christ , was no sinne , as it was decreed by God , but a most grieuous sinne as it was committed by them . And so you see that God which is the author of grace and goodnesse , cannot be the author of the euill of sinne and wickednesse .

2. As hee cannot bee the author of That God is not properly the author of any punishment . the euill of sinne , because he is the author of grace , so can he not be the author of the euill of punishment , because he is the author of peace , for peace is a sweet harmonie and consent of all things in their due order , without any manner of distraction or diuulsion , but punishments are the distracting and disturbing of the quiet dispositions of things contrarie to their naturall inclinations . And therefore I say , that God cannot properly be said to be the author of the euill of punishment .

But for the better vnderstanding of this point , I desire you to consider , that this euill of punishment may be taken two wayes .

1. As it is euill , and a dissolution of the creature . 2. As it tendeth to good , either in respect of 1. Man . 2. God .

1. In the first sense I say , God cannot be said to be author of this euill , for hee desireth not the death of a sinner , he made all things , that they might haue their being , Et quia omne agens agit sibi simile , And because euerie agent worketh an effect like vnto himselfe , therefore God properly worketh the happinesse , and not the miserie , the saluation and not destruction of his creatures .

2. I say , that the euill of punishment may tend to good , and that

1. In respect of man , and that likewise The manifold good of afflictions . many wayes : but especially these three wayes .

1. To make him loath his sinnes , and forsake them . 2. To make him wearie of the world and despise it . 3. To make him long for Christ , and desire him .

1. As the correction of a childe makes him leaue his faults , so the afflictions of the godly make them forsake their sinnes : for , Before I was corrected I went wrong ( saith the Prophet Dauid ) but now I haue learned to keepe thy commandements . And therefore , It is good for me that I haue beene in trouble , that I might learne to keepe thy commandements . God therefore may and doth send afflictions , that they may hedge in the waies of men , and so keepe them in the paths of his commandements . And so the Prophet saith , Thou hast hedged in my wayes with thornes .

2. Our soules are glued vpon the vanities of this world , and therefore as the mother putteth aloes or mustard , or some like bitter things vpon her teats , when she would weane her childe , that is so fond of her breasts : so doth God anoint the vanities of this world , with the bitter ointment of afflictions , that we might be euen wearie of the same .

3. He sendeth afflictions not only to make vs loath our sinnes , and waxe wearie of the world , but also to make vs long for grace , and seeke to him for peace , that we may be freed from these miseries : Nam mala quae nos hic premunt Gregor. in Moral . ad Deum nos ire compellunt , For the miseries of this world makes vs long for the happinesse of the heauenly kingdome , saith S. Gregorie .

And so in this respect God may be said to bee the author of afflictions and punishments , as they tend to this good , to chasten vs for our profit that we Heb. 12. 10. may be partakers of his holinesse , as the Apostle speaketh . For thus they are like vnto the bitter potions of physick , good , because necessary for some good end , otherwise Bonum necessarium extra terminos necessitatis non est bonum , a necessarie good is not good , but for necessities sake : so is physicke to procure the health of our bodies , and so afflictions , to procure the health of our soules .

2. In respect of God , punishments Punishments declare the iustice of God . and afflictions tend to good , for they are all inflicted vpon man for sinne , and are the effects of iustice , and therefore must needs be good . For , whatsoeuer is iust , is good . But the punishments of the wicked either in this life , or in the future life , are the iust iudgements of God for sinne , therefore in this respect they must needs be good . They shew Gods hatred vnto sinne , and his iustice in punishing all sinners .

And so I confesse that in these respects the Prophet might most truly say , there was no euill in the city which the Amos 3. 6. Lord had not done ; and God himselfe say , I and none else doe forme the light , and create darknesse , doe make peace , and create euill , ( i. ) as I doe properly , & suapte natura , of mine owne nature , effect that which is good in all respects , so ex quadam sequela , for diuers respects tending to good , I doe willingly suffer all euill , yea both the euill of sinne , and the euill of punishment , for though neither of these be simply good , yet either of them tend to good , and therefore are suffered of God . For God would neuer suffer any euill , but that he meant out of that euill to effect a greater good , saith S. Augustine , as by the suffering Aug. in enchirid . ad Laurent . of the sinnes of the elect he sheweth the riches of his grace , and by suffering the sinnes of the reprobates he makes his power knowne , and by all the Idem l. 1. de predest . punishments of the wicked , he sheweth his wrath against sinne , and his iust iudgement vpon the vessels of reprobation .

And so you see that God who is properly the author of grace & peace , and of all things simply good , can no waies be said to be the author of the euill of sinne , nor of the euill of punishment , but only as it tends to good .

And therefore , whensoeuer we commit sinne , remember that that is not from God , and wheresoeuer wee see plagues and punishments , remember these be the wages of sinne , and neuer come properly from God : but either as a means to make vs leaue our sinnes , or to shew the iust iudgements of God vpon vs for our sinnes .

Oh then , beloued brethren , how exceedingly How carefull we should be to avoid sinne . should we be affraid to sinne , for as God doth exceedingly loue the things that proceede from himselfe , and are agreeable to his nature , so he doth exceedingly hate the things that proceede no way from him , but are contrary to his disposition , and therefore he hateth sinne with an immortall hatred , and he punisheth sinne with euerlasting punishments : and therefore ô my soule , why wilt thou sinne ? why wilt thou flie away from God ? but

Quo fugis ah demens ? —

Where wilt thou flie ? or how canst thou hide thy selfe from his all-seeing eye ? peccata latere erit impossibile , peccatorem apparere erit intollerabile , to hide thy sins is impossible , and for a sinfull soule , to appeare is intollerable : and therfore S. August . tels thee what thou art best to doe , returne ô Shulamite , returne , returne againe to God , quia non est quo fugias à Deo irato nisi ad Deum ●placatum , for the only way to escape the furie of God when he is angrie , is to runne vnto him when he is pleased , and to say , ô my God , ô my Father , I haue sinned against heauen and before thee , and I am not worthy to be called thy sonne : but thou art rich in mercie , thou art full of goodnesse , and thou art the fountaine of all grace , and therefore I beseech thee forgiue me my sinnes , and giue me thy grace through Iesus Christ my Sauiour .

And so much for the first point , i. the authour of goodnesse , and the giuer both of grace and peace , it resteth that I should speake of the second point , ( i ) the description of this autor , set downe in these words .

God our Father , and our Lord Iesus Christ .

De 2. In these words the blessed Apostle sheweth , that not only God the Father , but also our Lord Iesus Christ , is the author and the giuer of these blessings , of grace and peace , and of all good things .

For though these words our Lord Iesus Christ , as they are in the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be taken either to shew the Senne-ship , of Christ , as if the Apostle should say , that the author of these blessings is God , the Father of vs , and the Father of our Lord Iesus Christ , or else to shew that Christ is also the author and the giuer of these blessings as well as the father , as if the Apostle should say , that they doe proceed not onely from God the Father , but also from our Lord Iesus Christ ; yet I thinke that the meaning of the Apostle is to shew that grace and peace doe proceed from God the Father , and from our Lord Iesus Christ , as from ioynt authors and coequall giuers of the same . For ,

Hauing shewed in the fourth verse , that God was the father of our Lord Iesus Christ , in expresse words , de filio That grace and peace proceed as well from the sonne as from the father . suo , concerning his sonne Iesus Christ our Lord , it had beene friuolous to doe it obscurely , and it had beene superfluous so suddenly to shew the same againe : and therefore doubtlesse the Apostles meaning is to shew that grace and peace doe not only proceed from God our father , but also from our Lord Iesus Christ .

1. Because he & the father are both one , & opera triuitatis ad extra sunt indiuisa , and all the outward workes of the blessed trinity are indiuisible ( i. ) vnappropriated to one person more then the other , but common to each one as well as the other , quia in operibus ad extra tres personae operantur simul , because in all externall actions they all worke together , and therefore whatsoeuer the father doth , the sonne doth , and what gift or grace soeuer the father bestoweth , the sonne bestoweth .

2. Because our Lord Iesus Christ became our redeemer , to purchase grace and to be our aduocate to procure peace vnto vs . For

1. That he might bring grace vnto vs , he receiued all fulnesse of Grace in himselfe without measure , and of his fulnesse we all receiue grace for grace ; and so the Apostle sheweth that in him , ( i. ) in the man Christ Iesus , dwelleth all the fulnesse of the God-head , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bodily ( i. ) personally and substantially , as Hillar. l. 8. de Trinit . S. Hilarie expoundeth it .

And therefore S. Iohn saith , that the Ioh. 1. Moses only shewed Gods will , Christ giues a power to doe Gods will . Law came by Moses , but grace and truth by Iesus Christ , for Moses shewed vs what was the will of God , and what should be done of vs , but he could not purchase vs the fauour of God , nor giue vs any power to performe his will : but our Lord Iesus Christ did bring vnto vs the loue and fauour of God , and gaue vs grace & many gifts of grace , whereby in some measure we are inabled to please God , and to keepe his commandements , because he hath not only made our yoke easie and our burthen light , because to beleeue in him ( which Math. 11. is the yoake whereby we are yoked vnto him ) is a great deale easier then to performe the law , ( which was the yoke that tied vs vnto God ) but also , worketh faith in our hearts , whereby wee may beleeue in him , and charitie whereby we may loue him , and all other graces whereby we may serue him .

And this the Apostle sheweth when he saith that he which descended hath Ephe. 4. 8. also ascended , vt dona daret hominibus , that he might giue gifts vnto men , ( i. ) not only gifts to wash away their sinnes , but also to indue their soules with inherent vertues and graces : whereby they might proceed from faith to faith , ( i. ) from a weake and a little faith , to a strong and a liuely faith , and from grace to grace , ( i. ) better and better , and from one degree of perfection vnto another , vntill at last they grow to be perfect men in Christ Iesus .

2. Touching peace , the Prophet Esay saith , that Christ is the Prince of Esay . 9. peace , and Christ himselfe saith , in me you shall haue peace , and therefore he is called our peace , and our peace he calleth his peace , saying , Pacem meam do vobis , My peace I giue vnto you . And so in manie passages of holy writ , hee is said to bee the sole procurer of our peace . For the discipline of our peace was laid vpon him , saith Esayas . And S. Paul saith , that wee haue peace with God through Iesus Christ our Lord . And so it appeares plainely , that hee is the author and the giuer both of grace and peace .

And therefore this doth sufficiently proue the diety of our Sauiour Christ . Quia Iehoua dat gratiam & gloriam , because none but God alone can giue either grace or glory , but Iesus Christ giues both grace and glory , and therefore Christ must be the true Iehoua .

And so you see the Apostle by both these clauses of this one sentence , and by both these titles , and both persons of this one God , doth shew that both of them is the onely one ioynt autor and giuer of all goodnesse , because grace and peace doth proceed from God our father , and from our Lord Iesus Christ .

And because there be many that are called Gods , as

1. Angels , God stood in the assembly of Gods . That there be many which are called Gods .

2. Deuils , as Dij gentium Daemonia , the gods of the Gentiles are Deuils .

3. Priests , as offerte Dij , let the Priests offer . And , the Gods of the earth are lifted vp .

4 Kings , as dixi Dij estis , I said you are Gods .

5. Iudges , as the cause was brought , ad Deos , vnto the Gods , and so of others , therefore , least we should thinke these blessings proceeded from any of these , the Apostle saith they come from God the Father , & from our Lord Iesus Christ .

And so he differenceth the true God and autor of these blessings from all other Gods in these 2. especiall respects , 1. Of himselfe , 2. Of vs .

De 1. In respect of himselfe , he How the Apostle distinguisheth the true God from others . Aug. de ciuit . likewise differenceth him from all other Gods , two waies 1. From the vnitie of his essence . 2. From the trinity of the persons . for

1. The Apostle sheweth that the autor of these blessings in respect of his essence , is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one God , and therefore though the Valentinians had their thirty couples of Gods , as Irenaeus witnesseth of them , and the heathens thirty thousand Gods , as S. Augustine out of Varro hath collected , yet doe we beleeue in God , and not in Gods : or as the Nicene creede hath it , in one God : and doe pray to this one God , that he would giue vs grace and peace ; for we know he can doe it , because he is the God of gods , & causa causarum extra quam nulla causa , and cause of causes besides whom there can be no cause of any goodnesse , and therefore if he will not , we know all other cannot bestow any good thing vpon vs .

2. He sheweth that in this one God there are diuers persons , for that not only the Father , but also the Sonne is the autor of these blessings : and if the Father and the Sonne be , the Holy Ghost must needs be also ; for he proceedeth from them both , and is the ineffable bond of both , as S. Augustine speaketh , and is the worker and conueyer of all blessings from God to man ; and therefore wheresoeuer the other two persons are expressed , this third personalso must of necessity be included , Quia opera trinitatis ad extra sunt indiuisa , because the works of the trinitie without , or in respect of outward operations , are indiuisible .

And therefore we say we haue grace and peace from the Father , tanquam a fonte , as from the fountaine ; from the Son , as from the procurer thereof ; and from the Holy Ghost , as from the conuayer and worker of the same in our hearts , and so we see that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iustin Martyr in expos. fidei . the vnity is vnderstood in the trinity , and the trinitie is acknowledged in the vnity , as Iustin Martyr speaketh .

But against this it may be obiected that of these 2. persons the father only is called God , the sonne is called our Lord Iesus Christ .

Tertullian answereth , quia nationes a Tertul. l. contra . Praxeam . f. 389. Why Christ is called Lord and not God in many places . multitudine Idolorum transirent ad vnicum Deum , vt differentia constitueretur inter cultores vnius & plurimae diuinitatis , quamuis ex conscientia scimus & Dei nomen & domini , & patri & filio & spiritui sancto conuenire , tamen ad quamlibet occasionem effugiendam Deos omnino ne dicimus nec dominos sed Apostolus & nos Apostolum sequentes , Deum patrem appellamus & Dominum nostrum Iesum Christum , because the Gentiles from the multitude of Idols which they serued , should be drawne to the seruice of the only true God , that there might be a difference set betwixt the worshippers of one God , and the worshippers of infinite dieties , therefore although we certainly know that the name of God , and the name of Lord , may be fitly and most truly attributed both to the father , to the son , and to the Holy Ghost , yet to auoid all occasions that might breede any suspition or imagination of many Gods , we neuer say Gods nor Lords , but as the Apostle , so we with the Apostle , doe call the Father God , and our Lord Iesus Christ .

And Theoph: also , doth most excellently Theoph. in 1. Cor. 8. f. 966. resolue this question : Quum audis vnus est Deus pater , & vnus Dominus Iesus Christus ; When thou hearest that there is one God , euen the Father , and our Lord Iesus Christ , lest thou shouldst thinke that the name of God is only to be ascribed to the Father , and the name of Lord vnto the sonne , thou must know that either of these names and titles are giuen to either person without distinction , as Rom. 9. the sonne is called God , and Psa. 109. the father is called the Lord : as the Lord said to my Lord . But he maketh this distinction because he writ to the Gentiles that worshipped many gods ; that they should not haue any cause of imagination , that we haue many gods as they had : therefore he doth not call the sonne God , least they that were vsed to many Gods , should imagine that we had two Gods , neither doth he call the father Lord , least they should thinke we had two Lords .

And for this cause ( saith Theophilact ) neque spiritus hic vllam fecit mentionem auditorum imbecillitati parcens , he makes no mention of the Holy Ghost , by reason of the imbecillity and weake capacities of the hearers , euen as the Prophets made no direct or plaine mention of the sonne , by reason of the weake apprehensions and vnderstanding of the Iewes , least they should presently apprehend some carnall natiuity , obnoxious to humane affects : ad oppositionem igitur vanorum Deorum non filij , dixit vnum Deum patrem , atque vt opponeret sese mentitis Dominis non patri dixit vnum esse dominum Iesum Christum . The Apostle therefore calleth the father God , not to denie the deity of the son , and he calleth the son , Iesus Christ our Lord ; not because the father is not Lord also , but to shew the vanitie and idle conceit of them that serued any other false and lying Lords .

Hereby then you see that although when we doe speake of these persons asunder , we call either person indiscrimmatim indifferently , and without distinction both Lord and God , yet when we speake of them both together , least the heathens or any other should think we worship many Gods , if he called them both Gods , we call the father God , and the sonne our Lord Iesus Christ , and this was requisite then by reason of the imbecillity of the heathens newly conuerted from Idolatry : but now those questions touching the vnity of the God-head , and the trinitie of the persons , are so sufficiently and learnedly handled , that men are now ( we hope ) of ripe apprehension , to know this truth , without any such feare of danger as was then , in the infancy of the Church , and the first publishing of this truth .

And thus you see the true God and author of these blessings differenced and distinguished from all other false and imaginarie Gods , in respect of himselfe .

2. He is distinguished and described in respect of vs ; and that two waies .

1. Ab excellentia potestatis , quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the excellency of his power , because he is God .

2. A perfectione bonitatis , from the perfection of his goodnes , because he is our father and our Lord Iesus Christ .

The 1. sheweth Gods greatnesse , The 2. sheweth Gods goodnesse .

both which the very heathens ascribed to the true God , though they knew him not : for they said he was optimus maximus , best and greatest , How Gods greatnesse , and his goodnesse are most commonly ioyned together , and why . greatest to shew his ablenesse , and best to shew his willingnesse , to giue vs all good things .

And we finde these two titles alwaies ioyned together , not only by the heathens , but also by Christ himselfe , and all his Apostles . For Christ in lege supplicandi , when he teacheth vs how to pray , saith , Our father which art in heauen , The first clause , our father , sheweth his goodnesse and his willingnesse to helpe vs ; and the second clause , which art in heauen , sheweth his greatnesse and his ablenesse to helpe vs . And the Apostles ioyntly , in lege credendi , when they teach vs how to beleeue , doe set downe the same thing : I beleeue in God the father Almighty ; and each one of them seuerally , in loge docendi , in all their writings , doe ioyne these two points together , that as the first teacheth reuerence and feare , so the other should stir vp boldnesse and loue , that we should not be too bold , quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he is God , nor yet too fearefull , quia pater , because he is our father . For that neither feare without confidence , nor confidence without feare , can be acceptable vnto God , or profitable vnto man , because the one breeds presumption , the other desperation , and so each of them destruction .

And therefore God doth so order his stile , and ioyne his titles together , that his greatnesse should keepe vs from presuming , and his goodnesse from desparing . Whereupon Saint Bernard Bern. ser. 52. paruorum . saith , that these two are the two feet of the Lord , whereby he walketh in all his waies , and fastneth both these feet vpon euery sinner that truly turneth vnto him . For the goodnesse of God only would animate the wicked to presumption , and his greatnesse only would terrifie euen the godly to desperation , Psal. 128. and therefore Dauid excellently saith , that he would not sing of mercie alone , nor of iudgement alone , but his song should be of mercie and iudgement together , that so in respect of Gods iustice , he might retaine feare , and in respect of Gods mercie he might conceiue hope .

But as the consideration of Gods goodnesse doth breed in vs fiduciam , faith to proceed boldly to the throne of grace , so I would to God that the consideration of his greatnesse would breed in vs deuotion and reuerence to worke our saluation with feare and trembling . For we are all ready enough to lay hold on his goodnesse , but we are farre enough from any true feare of his greatnesse . Sinners lay hold on that only , that serue their turne to goe on in sinne ; and therefore the Prophet saith , that supra dorsum Dei fabricauerunt peccatores , prolong auerunt iniquitatem , they laid all their sinnes vpon Gods backe , and multiplied their sinnes by reason of the multitude of his mercies , they make God all of mercies , only mercifull ; and neuer remember that he is iustus & verax , iust and Psal. 102. true , as well , as good and gratious .

And therefore they adde sinne vpon sinne , and despise the goodnesse and long sufferance of God , and neuer Rom. 2. thinke , that his goodnesse is vsed to lead them to repentance , and not to incourage them in their wickednesse ; and so they heape vnto themselues wrath against the day of wrath , and declaration of the iust iudgement of God . And thus much of these titles ioyntly : it resteth , that we should speake of them seuerally . And ,

1. Of the title that expresseth Gods greatnesse .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God .

Damascen saith that there be two What the word God doth signifie . principall names of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the being , or he that is , or I am , as himselfe said to Moses ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God . And of this latter , he giueth three speciall etymologies , and deriuations .

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of running or compassing about , because by his prouidence ouer all things , attingit a sine vsque ad finem , & disponit omnia suauiter , Iob 28. Sap. 8. 1. he beholdeth all things vnder heauen , and disposeth all things orderly , and thus Plato , Proclus , and the rest of the Platonists doe interpret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to signifie the prouidence of God .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of seeing , because he seeth all things , and all things are patent vnto his eies , and nothing Heb. 4. in the world can be hidden from him , the very thoughts of our hearts are seene of him , a phrase worth the nothing , that it is not only said , Christ knew the thoughts of men , but that he saw their thoughts , quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because of his al-seeing eie .

3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of burning Deut. 4. 24. Two properties of fire . and consuming , in respect whereof he is called fire . And that in a double respect .

1. In regard of his wrath , and hatred 1. To consume . against sinners . In which sense Moses saith , Deus ignis consumens est , your God is a consuming fire . To burne the wicked like stubble , and to consume the vngodly vnto ashes .

2. In respect of the brightnesse of 2. To cherish . his Maiesty to cherish and comfort the godly ; in this sense Saint Iohn 1 Ioh. 1. saith , God is light , and in him is no darknesse at all . And therefore God appeared to Moses in a flame of fire , to Ex●d. 3. shew that he would cherish and comfort that poore people which were so much distressed and tormented of the Egiptians ; these be the two properties of fire , to cherish , or consume : for nothing is so comfortable as fire , if it be before vs , nothing so violent , if it be vpon vs ; so nothing is more comfortable then God vnto the godly , nothing more terrible vnto wicked . Tu terribilis Deus extunc ira tua , who is able to abide his wrath .

And to these three deriuations of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zanch : addeth a fourth . That Zanch de nat. Dei . it may be deriued of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by changing δ. into θ. which signifieth feare , because of all nations he should be feared . And indeed , Primus in orbe Deos fecit timor , feare makes vs know , there is a God , when a mans conscience telleth him that euery good shall be rewarded , and euerie euill must be punished . And so you haue the significations of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God : take it how you will , it serueth .

1. To shew vs , qualis est Deus , that The greatnesse of Gods Maiestie should teach vs to feare him . God is a great and terrible God that seeth all things , disposeth all things , and rewardeth all things according to their iust deserts .

2. To teach vs , quid sit nostri officij , what our duties are , to feare and tremble to offend this great and terrible God , and to be affraid of his iudgements ; because it is a fearefull thing to fall into the hands of the liuing God .

2. Though God be a burning fire , Exod. 3. yet he consumeth not presently , for though the bramble bush burned , because God was in it , yet it consumed not because his goodnesse preserued Exod. 3. it ; euen so , though in the first place we see his Maiesty , and his title of feare and reuerence ; yet in the second place , if you but looke a little further , you shall see his lenitie , and his titles of loue and boldnesse , not one but many , like a boundlesse Ocean , that would extoll it selfe in goodnesse aboue himselfe ; Our Father and our Lord Iesus Christ . Now these titles are to be considered two waies .

1. In respect of the Father . 2. In respect of the Sonne .

In both which respects the loue and goodnesse of God is most abundantly shewed vnto vs ,

1. In that he is our Father . 2. In that he is our Lord and Sauiour .

Of these in order . These two words Our Father containe the sum of the Law and the Gospell .

Our Father .

De 1. The titles that doe expresse the goodnesse of the first person are two .

1. Pater , Father . 2. Noster . Our Father .

The first is verbum fidei , a word of faith .

The second is verbum spei & charitatis , a word of hope and charitie : and therefore in these two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our Father , are contained both , 1. Lex operandi , the law of workes . Basil . obseru. 2. Lex credendi , the law of Faith . i. both the Law and the Gospell . For

1. To loue God with all our heart , with all our soule , and with all our strength , and our neighbour as our selues , is the summe of the Law and the Prophets , saith our Sauiour : but the name of Father , vt explicat , ita & excitat Eliensis in orat . domin. charitatem , as it sheweth the loue of God to man , so it stirreth vp and kindleth the loue of man towards God ; & the word noster , Our Father , sheweth the fraternity and brother-hood of vs all , as being the children of the same father , and therefore should loue one another , euen as brethren ought to doe , so here is our loue to God and our neighbour .

2. The sum of the Gospell is faith working by charity , but Father is a word of faith , a word of boldnesse , and Our is a word of community , a word of charity . And therefore , as the whole world is described in a little mappe , saith Synesius ; so in these two little words , are most closely included the sum of the Law and the Gospell . And therefore I will handle them more particularly . And first of the word Father , then of Our Father .

De 1. God is said to be a Father God is a Father in two respects . in two respects .

1. Respectu filij , in respect of his sonne Christ Iesus . 2. Respectu creaturarum , in respect of all his creatures .

1. In respect of his Sonne Christ Iesus he is alwaies a Father from all eternities . Quia & ille semper Pater , Aug. to. 10. ser. 33. in apend . de diuersis . & ille semper filius , ac proinde Pater nunquam non Pater , & filius nunquam non filius , he is alwaies a Father , & the Sonne is alwaies a Sonne , and therefore the Father was neuer no Father , and the Sonne was neuer no Sonne , Sed sicut semper Deus , it a semper Pater habens semper filium , quem semel genuit ex sua aequalem sibi natura : but was as he was euer a God , so he was euer a Father , hauing euer a Son , which he once begat of his own nature coequall vnto himselfe , saith Saint Augustine .

2. In respect of his creatures , he is said to be a Father .

1. Generally of all his creatures . God is said to be the Father of all his creatures . 2. Particularly of man the chiefest of his creatures .

1. Seeing all creatures haue their being from him , he may be well called the Father of them all , quia Pater dat esserei . And therefore Iob calleth him Iob 38. Pater pluuiae , the father of the raine . And Saint Iames calleth him , Pater luminum , the Father of the Iam. 1. lights . And so in respect of creation , he is the Father of all things .

2. He is the Father of men after a more speciall manner , then he is of all other creatures whatsoeuer , and that two waies .

1. In respect of their generation . 2. In respect of their regeneration . For

1. Whereas of all other things he did but say , fiat lux , let there be light , and producat terra , let the earth bud forth , and of all other things he spake the word , and they were made , he commanded , & they stood fast , yet when man was to be created , he said , Let vs make God is more properly the Father of men . man ( as consulting with his wisdome ) in our owne image and likenesse , as more properly to be our sonne then any other creature ) and so he breathed in the nostrils of man the breath of life , and man became a liuing soule . And therefore the very Heathens doe ascribe to the soule of man both maxima vis & maximus honos , the greatest power and the greatest honour ; and the prince of Philosophers telleth vs , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an infusion celestiall , and no naturall traduction , and therefore doth alwaies seeke to mount vp super altitudines terrae , aboue all earthly things , & haerere origini suae , and to be alwaies contemplating of her chiefest blisse , and to enioy the fruition of the chiefest good .

This verie point , if there were no more , should moue all men to be How negligent we are for our soules . more carefull of this heauenly soule then of our earthly bodies . And yet we see all our care is to pamper the body , and come what will of the soule . And therefore a merrie fellow , meeting with a friend that protested he loued him as deerely as his owne soule , answered , I would thou louest me as well as thou louest thy body . For I see thou art fat and well liking , thou feedest thy body daintily , and clothest it gorgeously , but how thou louest thy soule I know not .

And so we doe all , we care not what expence we bestow vpon our rotten bodies , but we thinke all to much that we doe to adorne and beautifie this diuine soule . We are like that fellow , that was wonderfull fat himselfe , and rode vpon a leane horse , and being demanded why himselfe was so fat and his horse so leane , he answered , he fed himselfe with his owne hands , but he committed the care of his horse to his man Dicke . So doe we feed our bodies , our selues , but we commit the care of our soules to others , let them looke to our soules , or let them perish .

But indeed the excellencie of the soule should make vs all more diligent for the soule , for this is it that maketh man more excellent then all other creatures . And more properly the sonne of God then all other sonnes of God . And therefore the Heathen man could say , Qui animum curat seipsum curat , qui corpus non se sed sua curat , Demosten . apud Volat. qui pecuniam non se nec sua , sed valde aliena curat .

2. God is said to be the Father of man , not only in regard of generation , because he thus created him in his owne similitude and likenesse , but also in respect of regeneration , because he redeemed and deliuered vs from our father the deuill , and restored vs againe to the glorious libertie of the sonnes of God . For when man had sinned , and so from the sonne of God had made himselfe the sonne of satan , there were foure things ( saith venerable Bede ) imposed vpon man for his transgression .

1. Ignorance . Venerab . Beda . 2. Impotence . 3. Concupiscence . 4. Malice . For

1. Sinne hath so filled vs with blindnesse , as the Apostle sheweth , Ephes. 4. 18. that it is naturall for euerie man to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so darkned in the ir vnderstandings , Tit. 3. 3. that we neither know God nor yet our selues .

2. Sinne hath made vs so fraile Foure things inflicted on man for sinne . and so miserable , as that we haue no ability in the world either to doe , or say , or wish , or thinke any thing that is good , as I haue sufficiently shewed already .

3. Sinne maketh vs to long and lust with all greedinesse for that which is euill .

Nitimur inuetitum semper cupimusque negata .

Stolne waters are sweet vnto vs . And our nature is such as that we doe not only , quod vetitur ▪ the thing that is forbidden , but we doe it , quia vetitur ▪ because it is forbidden , so farre doth our concupiscence lead vs .

4. Sinne makes vs so malicious to all goodnesse , that although our iudgement should tell vs that such a thing is good , yet are we so auerse to goodnesse that we will forsake it to follow euill : as the Poet in Medea speaketh .

Video proboque meliora , deteriora sequor . Seneca Medea .

I see what is good & I allow it , yet nature makes me follow that which is euill . And so these things made man now like vnto satan , that was made before in the likenesse of God . Therefore God respecting and pittying our most lamentable and miserable estate , he sent his only Sonne Christ Iesus to be made vnto vs ,

1. Wisdome . 2. Iustification . 3. Sanctification . 4. Redemption .

Foure soueraigne salues for our foure dangerous maladies .

1. He was made vnto vs wisdome . How Christ was made vnto vs a fourefold salue to cure fourefold maladies . For that all our knowledge without the knowledge of Christ is but prudentia carnis , foolishnesse vnto God , but in Christ are hid all the treasures of wisdome and knowledge .

2. He was made vnto vs righteousnes , for that all our righteousnes in respect of nature is but pollutio panni● , like the righteousnes of the Gentiles , staines & filthinesse , & in respect of the law , but storia abducta , like the righteousnesse of the Pharises , sin guilded , vnprofitable because vnpossible to be performed , but my righteous seruant shall iustifie many , saith the Lord , and therefore beleeue in him which iustifieth the vngodly .

3. He was made our Sanctification . For that in all men there is defection , and in the Angels vnfaithfulnesse hath beene found , and how can we be cleane that were borne in sinne , and conceiued in iniquity ? but in Christ there was no sinne , and in his mouth was found no guile .

4. He was made vnto vs redemption , for that all the former things had beene vnauailable for vs , nisi etiam sanguis interpellit●● pro me vt saluus sim ; vnlesse his bloud doth intercede for me , that I may be saued , and therefore Christ gaue himselfe to be the price of our redemption ( so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies ) to suffer for vs , to shed his bloud for vs , and to die for vs , and for our sinnes , to saue vs from hell , and to rise againe for our iustification , to bring vs vnto heauen , in illa instituit , in ista restituit , saith Saint Bernard , by the former parauit nos mansioni , he made vs fit for heauen , and by the latter , parauit mansionem nobis , he prepared heauen for vs ; by the first we haue remission of our sins , and by the second , we haue hope of euerlasting life .

But if any man will say the righteousnesse is Christs , and the sufferings were Christs , and what is that to me ?

I answer , that the fault was Adams fault , and is that nothing to thee ? And therefore , vt peccatum in semine , it a iustitia in sanguine , as sinne is iustly mine by propagation , so it is not incongruous that righteousnesse should be mine by imputation , for Christ ( saith Saint Ambrose ) mihi natus , mihi passus , mihi doluit , quia sibi non habuit quod deleret , did all , whatsoeuer he did for me ; for that there was no cause why he should doe any thing for himselfe .

And therefore , seeing Christ died for our sinnes , and rose againe for our iustification , and now sitteth at the right hand of God to make intercession for vs , though our bodies be but semen terrae & esca verminum , dust and ashes , and the foode of vermins , yet our hope is that they shall be ●hanged , and be made like vnto the glorious bodie of Christ .

And thus are we made againe the sonnes of God , by regeneration , because we are borne of God , ( i. ) of water and of the spirit , which spirit beareth witnesse vnto our spirits , that we are the sonnes of God , and haue our sinnes pardoned , our diseases cured , and the image of God renewed in vs through Iesus Christ our Lord .

And in this respect is God most properly called our father , and we his children .

Hereby then we may see the difference betweene this father and all other fathers of men ; whether it be

1. In the state of nature , 2. In the state of grace .

For in both respects men are said to haue diuers sorts of fathers .

1. In respect of our naturall being , I finde foure kinds of fathers : as

1. God which maketh vs and breatheth in our nostrils the breath of life .

2. The Earth , element or matter That fathers are so called in diuers respects . whereof we are made . For , I said to rottennesse , thou art my fathers , and to the wormes , you are my mother and my sisters , saith Iob , and so the earth is called the mother of vs all .

3. Men are called our fathers , and that ( as S. Augustine obserueth ) fiue Aug. de 12. abus . grad . waies .

1. By Nature , as they which begetteth vs of their owne seede , and are the instruments of our being , and are therefore called , patres 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fathers of our flesh . Heb. 12. 9.

2. By Nation , as those that are our ancestors and predecessors of the same country and people ; so God said vnto Moses , I am the God of thy fathers , the God of Abraham , the God of Isaak , and the God of Iaakob .

3. By Age , as those that are our elders , we vse to call them fathers .

4. By Admonition , whether it be to good or euill . For S. Augustine tels vs , Aug. in Psal. 49. f. 188. that antiqui iniqui patres sunt praesentium ; & qui modo sunt iniqui , patres sunt iniquorum posterorum , those wicked men that went before vs , are the fathers of those wicked men that are Whose councell or example we follow , we make our selues their children . now , and the wicked men that are now , are the fathers of them that shall be wicked hereafter , and so ( saith he ) antiqui iusti , patres sunt iustorum qui modo sunt , & qui modo sunt iusti patres , sunt eorum qui futuri erunt , the iust men that went before vs , are the fathers of those iust men that are now , and those iust men that are now , are the fathers of them iust men that shall come hereafter .

And so you see that by following the counsell or example of wicked men , we become the children of those wicked men , and by following the counsels and examples of good men , wee become the children of those good and godly men , and therefore they that doe the workes of Abraham , are said to be the sonnes of Abraham , and so it was taken among the heathens : and therefore Mitio saith in Terence , Natura tu illi pater es concilijs ego , thou art his father by nature , and I am his father by aduice and counsell : for , whosoeuer causeth vs to follow his counsels or examples , whether in good or euill , we make him our father , and our selues his children by imitation , Nam ille recte pater tuus quem tu Aug. ser. 14. de verb●● Apostoli . fueris imitatus . For he may rightly be tearmed thy father whom thou doest imitate , saith S. Augustine .

5. By aid and assistance , as when a man doth helpe and further vs in our wants and necessities , we may truly say he hath beene a Father vnto vs .

4. We find that not only men but also the Deuils are said to be the fathers of all wicked men , for you are of your father Idemibid . We are the children of the deuill by imitation . the deuill , saith our Sauiour vnto the rebellious Iewes : but you must vnderstand this in respect of imitation , and not of their creation , saith S. Augustine , Quia constat in Catholica fide , quod diabolus nec condidit , nec creauit naturam : for it is certaine ( saith he ) and by our catholike faith we beleeue that the deuill neuer made any nature , or being , all his drift and desire was to corrupt euery being , but because we doe the workes of the deuill , Ioh. 8. therefore our Sauiour saith , we are the children of our father the deuill .

And so it appeares , that before we haue the grace of Christ to doe the will of God , we are all the children of the deuill , and so the Apostle sheweth that by nature we are all , filij irae , the sonnes of wrath : this was the miserable estate of vs all before Christ ; and is still the state and condition of all the wicked men that are voide of the grace of Christ , to be the sonnes of their father the deuill . And thus you see , that God is our father , Men are our fathers , and the Deuill is our father also . But herein is the difference ,

The deuill makes vs his children by imitation , our naturall fathers by propagation , as being the instruments of the making of our bodies onely , and therefore are called the fathers of our flesh , but God is the chiefe agent , and principall maker , not only of the soule , which he formeth and maketh , without any hand of our naturall fathers , and therefore is he only called the father of spirits , but also of our bodies . For , he fashioneth the same beneath in the wombe , saith the Psalmist : and therefore in respect of our naturall being , God is the only chiefe principall father both of body and soule .

2. In respect of our spirituall being , Diuers are our fathers in respect of regeneration . I finde diuers sorts of fathers : as

1. And principally God himselfe : for of his owne will begat he vs with the word of truth , and therefore as he alone is the chiefe and principall father of our generation , so he is alone the chiefe and principall father of our regeneration .

2. The Ministers of the Gospell are likewise called our fathers , so S. Paul sheweth , I warne you as my deare children , nam ego vos genui , I haue begotten Aug. in Psal. 78. f. 351. ● . 1. you with the seede of the word of God . For as the naturall fathers are the instruments of our first birth , so are the Ministers the instruments that God vseth for our second birth .

3. Kings and Queenes are called our Nurcing fathers and our nursing mothers , because they be custodes vtriusque tabulae , the preseruers both of Law and Gospell , and doe by their power and authority , defend and cherish all those children , that the Ministers by the preaching of the Gospell haue begotten and brought forth into the Church of God .

And thus you see that in respect of The difference betwixt our heauenly father and all other fathers . spirituall being God is our Father , the Ministers are our Fathers , and the Magistrates are our Fathers also .

But herein is the difference , these are but the instruments of our regeneration , or of our preseruation : God himselfe is the chiefe and efficient cause of both .

And so both in respect of our naturall God onely is our father in all respects . being , and in respect of our spirituall being , all others that are called fathers , are but fathers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in some respects , as instruments only , and not as the efficient cause of any being , but God in both respects is our father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 simply and absolutely , because he is the efficient and principall cause , both of our first and second birth .

And therefore in regard of this our Sauiour saith , call no man father vpon earth , vnus enim pater vester Deus . For one is your father euen God , ( i. ) principally and properly in all respects , you can finde none that can be said to be your father vpon earth , either in respect of generation , or regeneration , and therefore you should not ascribe that vnto them , which is proper vnto God : For this is not spoken to shew that in no respect they be our fathers which haue begotten vs , either in our first or second birth , but to shew that properly or principally in all respects , they are not our fathers of either being .

And so S. Augustine saith that our Sauiour spake not this , Vt hoc vocabulum honoris humani de loquendi consuetudine tolleretur , sed ne gratia Dei , qua in hanc vitam generamur & in aeternam vitam regeneramur , naturae vel potestati vel sanctitati cuiusquam hominis tribueretur . That this world of humane honour should be taken away from vse , but that this grace and goodnesse of God whereby we are brought into this life , and begotten againe vnto eternall life , should not be ascribed to nature , or to any power or sanctitie of any man whatsoeuer but onely vnto God , to whom it properly belongeth . And thus you see how God is our Father , and what is the difference betwixt this our heauenly father , and all other fathers whatsoeuer . And this may serue to teach vs many excellent lessons , and that two wayes .

1. In respect of God . 2. In respect of our selues .

1. In respect of God , it sheweth these two especiall things :

1. The greatnesse of Gods loue . 2. The immutabilitie of his loue .

1. The greatnesse of Gods loue is hereby sufficiently shewed , in that he expresseth the same by no lesse title of loue , then the name of a father : Quia nomen patris plenissimum est amoris , for the name of a father is a word full of loue . And so S. Iohn sheweth , Behold 1 Ioh. 3. 1. what loue the father hath shewed on vs , that we should be called the sonnes of God . And therefore it is apparant , Quanta Domini indulgentia , quanta circa nos dignationis etus & bonitatis vbertas , qui sic nos docuit scire eum patrem esse nostrum , & nos esse filios eius ; What indulgencie and plentie of goodnes & respect the Lord sheweth vnto vs , in that he hath taught Cyprian . in lib. de orat . dominica . The loue of God is vnchangeable . vs to know him to be our father , and our selues his children , saith S. Cyprian .

2. The immutabilitie of Gods loue is likewise shewed in the name of father , Nam pater etiamsi offensus est tamen pater , & filius etiamsi nequam est tamen filius : for a father though hee be offended is still a father , and a sonne though he be wicked is still a sonne . A master indeed can cease to be a master , but a father can neuer cease to be a father , and therefore in the verie depth of sinne , we may be bold to cry to God for pardon , Nam et si peccator amisit ingenuitatem filij , creator tamen non amisit pietatem patris , for though the sinner may lose the dutie of a sonne , yet the Creator cannot lose the loue and pietie of a father , and therefore is hee alwayes gracious and readie to receiue vs , if we had anie grace , to turne and seeke vnto him .

2. In respect of our selues , this doctrine , that God is our father , may teach vs many excellent lessons .

1. By way of comparison of our selues with others . 2. By way of collection of certaine profitable instructions both for our selues and others .

1. It sheweth the excellencie of men The exceeding prerogatiue of Christians aboue all creatures , aboue the Angels . aboue all other creatures in the world , and the excellencie of Christians aboue all other men in the world . For men alone are created in Gods image , and so his sonnes alone of the same image and likenesse , and Christians alone are his sonnes by adoption and grace : and therefore herein the Christians haue a preheminence aboue the Angels , for to which of the Angels said hee at any time , thou art my sonne , and I am thy father , in a double sense , ( i. ) both by creation and regeneration ?

And in this we that are after Christs manifestation in the flesh vnder the Gospell , haue a prerogatiue aboue the Patriarks that were before the Law , and the Prophets themselues that were vnder the Law ; for before the Law was giuen , Abraham saith vnto God , Shall Gen. 18. I speake vnto the Lord that am but dust and ashes : and in the Law God saith ,

I am the Lord thy God , but now he saith , Exod. 20. I am your father and you are my children .

And therefore Tertullian , S. Cyprian , Athan. li. 2. fide side Christi , Aug. tract . 106. in Johan . fol. 209. b. 2. S. Athanasius , S. Augustine , and others , vpon those words of our Sauiour Christ , I haue declared thy name vnto my brethren , doe vnderstand it of the name Father , for that ( say they ) the name of father was not known vnto the Iewes , Quia veteris Testamenti status erat seruorum , for that the state of them which were vnder the Law was the state of seruants . The beleeuers only vnder the Gospell are in the state of children .

Or if it was knowne vnto them , I am sure it was not , and could not be so fully knowen , or so confidently vsed by them , as it is by vs . For , considering the Maiestie of God , before whom Esay 6. the hils doe tremble , and the Angels of heauen couer their faces , and seeing our owne basenesse , being but dust and ashes , full of vncleannesse , the slaues of sinne , and the children of the deuill , who durst ( saith S. Cyprian ) call God by the name of father , if Christ himselfe our aduocate had not first put these words in our mouths ? but now seeing he which best knoweth his fathers loue and affection towards vs , hath declared God vnto vs by the name of father , wee doe most humbly desire him , agnoscere stylum aduocati nostri filij sui , to take notice of that stile which our Sauiour and his sonne hath taught vnto vs .

2. From this doctrine , that God is our Father , we may collect ,

1. Quid sperandum , what we may hope from him . 2. Quid praestandum , what is our dutie vnto him .

1. From his fatherly loue and affection wee may hope for a fourefold fruit : Viz.

1. Of Instruction . 2. Of Correction . 3. Of Indulgence . 4. Of Prouidence .

1. Instruction : For , parents are Fathers are bound to instruct their children . bound to instruct their children , Eph. 6. 4. And therefore Abraham did teach his sonnes to feare the Lord , and so did Iosuah , Dauid , and all other good fathers teach and instruct their children to doe that which was iust and honest , and the verie Heathens did account Plutarch . in Lacon . Apoth. those parents worthie of iust reproofe , that were carelesse in the good education and instruction of their children .

And therefore God being our father , hath such a care to teach his children , that he sent wise men and Prophets , and came himselfe , and sends vs in his owne name , and with his owne booke , to teach all nations , both what they should Matth. 28. vlt. doe , and what they should beleeue . And no doubt but euerie wise childe will receiue instruction , as Salomon speaketh , and especially when they haue so good a teacher .

2. Correction : For a father must Parents are bound to correct their children . Ecclus. 30. 8. not be too indulgent vnto his children , but they must be sure to giue them due correction ; for , If thou bring up thy sonne deliciously , he shall make thee afraid , if thou play with him , he shall bring thee to heauinesse , saith the sonne of Syrach : and therefore Salomon saith , Withdraw Pro. 23. 13. not correction from thy childe : if thou smite him with the rod , he shall not die .

And therefore , God correcteth and chasteneth euerie childe that he receiueth , so that whosoeuer is exempted à passione August . flagellorum , exceptus est à numero filiorum , from his part of affliction , he is excepted from the number of Gods children , hee is a bastard and no sonne , Heb. 12. saith the Apostle . And therefore this should make vs all to reioyce in tribulations , because they are infallible arguments to proue vs to bee the sonnes of God .

3. Though a father is bound to Fathers are verie indulgent to their children . correct his childe , yet he is so affected to his sonne , that pro magno peccato panlulum supplicium patri satis est , for a great offence a small punishment will be sufficient for a father to impose vpon his sonne .

And therefore though Absolon sought to depriue his father of his kingdome , yet Dauid was most ready to forgiue him , if hee had sought for any pardon . And though the prodigall childe had cast off his father , and wastefully spent all his patrimonie , yet when he returned , he was ioyfully receiued , and most kindly entertained of his louing father : euen so if we turne vnto our heauenly father , he will be willing to forgiue vs , and most ready to receiue vs , because he is our father , and in that respect the father of mercies , as the Apostle 2 Cor. 3. calleth him .

And therefore this facilitas ad veniam , tender hearted affection , and fatherly loue of God towards vs , should teach vs , virtutem redeundi , at length to say with the prodigall sonne , I will returne and goe to my father . For if the loue and affection of naturall fathers bee so great vnto their children , as I shewed in the fore-said examples , then surely the loue and compassion of our heauenly father is a great deale more , for though the mother should forget the childe of her wombe , yet will not I forget you , saith the Lord .

4. A father careth for his sonnes , and 2 Cor. 12. Fathers are bound to prouide for their children . layeth vp for his children , saith the Apostle : and so God careth for vs ; your heauenly father knoweth you haue need of these things , saith our Sauiour . And according to our need , hee is willing to supply our wants , for if you that are euill can giue your children good things , how much more shall our heauenly father giue to them that want it ? neither is he only carefull for vs , but also for our children , and therefore is called Pater orphanorum , the Father of the orphans , of the poore , the father lesse and widowes , of our selues , and of our seed after vs . Neither is he only carefull to prouide for vs the things of this life , but he prouideth for vs the goods of eternall life , not lands , and riches , and such like corruptible things , but an inheritance 1 Pet. 1. immortall , and an heauenly kingdome that shall neuer haue ending .

And therefore I would to God , wee would leaue and cast off all distrustfull care from vs , and as the Apostle wisheth vs to cast our care vpon God , that careth for all :

— curis tabescimus omnes ;

For this musing care , and carking after the things of this life , depriues vs of all true comfort , it distracts our mindes , it wearies our bodies , and it makes vs vnfit and vnable to doe any true seruice vnto God . And yet all to no end , for when we haue done what we can , we are at our liues end , like the mill-wheele at the yeeres end , after all her tumbling and turning , at the same place where she was at the beginning , for , Naked we came into the world , and naked wee shall returne againe . And then as Diogenes said vnto Croesus ,

— quid tibi diuitiae Auson . epig. 55. Nunc prosunt regum rex ô ditissime , cum sis Sicut ego solus ? —

What good will all the wealth in the world doe vnto vs ? and therefore seeing God our father careth for vs , let vs cast all our care vpon him .

2. As this doctrine teacheth vs what What duties wee owe to our heauenly father . to hope for at the hands of God , so it teacheth vs what we owe to God : for as he dignified vs with the name of sons , so he requireth of vs the duties of sons :

And especially these foure , 1. Feare . 2. Obedience . 3. Loue . 4. Imitation .

1. If you call him Father , then passe the time of your dwelling here in feare ; 1 Pet. 1. 13. How dearly children should loue their father . and because we are sonnes , it must be a filiall feare .

2. As the name of a Father doth expresse his loue to vs , so it should excite Aug. l. 2. c. 8. de sermone Domini . our loue towards him againe . For Quid charius filijs debet esse quàm pater ? What thing in the world should be so deare vnto the children as their father ? And therefore if I be a father , where is my loue , saith the Lord ?

Defessum fertur portare ciconia patrem , Aelian . l. 10 c. 16. Hinc illa piet as sancta notatur aue .

It is reported of the Storke , that he loues his sire so well , that when he growes old and feeble , the young one will carry it vpon his backe . And if the bruit beasts doe shew such loue vnto their sires , oh what loue should we shew vnto our heauenly father ?

3. Children are bound to honour and To obey God is the chiefest honour we can shew to God . to obey their father : for a wise sonne maketh a glad father , saith the Wiseman . But a sonne can neuer glad his father better , then by doing his will , and by obeying his voice : and therefore our Sauiour saith , Whosoeuer doth the will of his Father , the same was his brother , his mother , and his sister : and whosoeuer did the will of the deuill , the same was the childe of the deuill .

4. Children are prone to be imitators of their fathers , though many times they doe erre with their fathers : but in imitating our heauenly father , we shall be free from the feare of error , and therefore we are inioyned to imitate him , That we should imitate our heauenly Father . and to square all our actions according to the actions of this our father : to be holy as he is holy , to be mercifull as he is mercifull , and to be , as he is , meeke and lowly in heart . For when we are taught , that God is our father , Quid aliud nisi per vitam innocentem nos coelesti patri similes sieri docemur ? What are we taught but through an holy and an innocent life to shew our selues like vnto our heauenly father saith Greg. Nissen . And so much Nyssen de orat . Dom. for the first word that sheweth the goodnesse of God , Pater .

The second word that expresseth his goodnesse is noster , our father : and this doth also shew the brotherhood of men , as father shewed the fatherhood of God . And in summe ,

1. It excludeth all the wicked from all right in this heauenly Father . 2. It includeth all the godly within the paternitie of this Father .

1. In that he is said to be our father , That wicked sinners are not the children of God . here is an appropriation of him vnto the godly , and an exclusion of all wicked men from his paternitie : for though they be his sonnes by creation , yet because they doe the desires of their father the deuill , they cannot be his children by grace : and so S. Cyprian saith , Quod S. Cyprian . inorat . peccator non potest esse filius Dei , sed quibus remissio peccatorum datur , ijs filiorum nomen adscribitur : That a sinner cannot be the sonne of God , but onely those whose vnrighteousnes are forgiuen , and whose sinnes are couered . And this sheweth vs the miserable estate of wicked men , exempted from grace , excluded from God , and separated from the societie of the Saints of God .

And therefore the Saints should haue That the Saints should auoid the societie of the wicked . nothing to doe with wicked men , but should withdraw themselues from those that walke inordinately , as the Apostle speaketh . Yet because the Saints must liue alwayes among the wicked , as I shewed at large before , and therefore 2 Thess. 3. 6 cannot quite abandon the companie of them that are euill , vnlesse we get out of the world , as the Apostle speaketh ; 1 Cor. 5. 10. we must remember the counsell of S. Ambrose , Malorum consortia fugere debemus , Ambros . de Off. lib. 1. cap. 20. quoad priuatam consuetudinem , non quoad publicam conuersationem : We ought to shun the societie of sinners in our priuate friendships and communications , but not in our outward acquaintance and conuersations .

2. This word our Father doth include That all the godly are the sonnes of God . all the godly within his fatherhood , and sheweth them all to be his sonnes , not only by nature , but also by grace , and therefore all the godly are brethren , because they are all the children of the same Father . And this teacheth vs ,

1. To loue one another with all possible How dearely the Saints should loue one another . loue that can be , for that we be brethren , and the children of the same Father . And that ( as I shewed ) in a double respect , 1. Respectu sanguinis . 2. Respectu spiritus . In respect of nature , and in respect of grace : Et maior est fraternitas spiritus quam sanguinis ; and grace should tie vs a great deale more to loue one another then nature , saith S. Augustine , Quia Aug. tom. 10. in Appendie . de diuersis , ser. 10. f. 647. natura similitudinem corporis refert , gratia cordis vnanimitatem demonstrat , because nature sheweth only the similitude of the bodie , but grace vniteth the hearts .

And yet in former times , the loue of Val. Max. l. 5. naturall brethren was such and so great , that when a souldier in the Armie of Pompey had vnbeware vnto himselfe Aug. de Ciu. Dei , lib. 2. c. 25. slaine his brother that was in the hoste of Sertorius , and knew the same , when he bestript his bodie , Seipsum ibi perimens fraterno corpori adiunxit , he slew himselfe for very griefe , and left his bodie vpon his brothers carkasse . And the sonnes of Tyndarus , when Castor Idem l. 8. c. 5. was slaine by Idas , Pollux besought Iupiter that he might impart halfe his owne life vnto his brother .

Sic fratrem Pollux alterna morte redemit . And so we reade of many others : and therfore how much more ready should we be , that are brethren both by nature and by grace , to lay downe our liues for our brethren , as the Apostle speaketh .

2 To loue the godly better then the That we are bound to loue the Saints better then sinners . wicked : for though they be not to be despised , because they are the workes of God , and our brethren by creation , yet are we not to loue them so well as those that are our brethren by adoption and grace ; and therefore though the Apostle willeth vs , to doe good vnto all Gal. 6. 10. men , yet he wisheth more especially to doe it to the houshold of faith .

3. To expellour pride : for all the elect That we should not despise one another . of what estate or condition soeuer they be , are the children of the same father , and therefore though thou callest God thy father , yet doe not appropriate any thing to thy selfe more then to the rest of thy brethren ; for he is father to none in a speciall manner singularly , but onely to Christ ; to all the elect alike . Ambros . l. 5. c. 4. de Sacr. For though we haue diuers fathers in earth , some noble , and some vnnoble , yet wee haue but one father in heauen , and he is the father of the poore as well as of the rich : and therefore seeing we haue all one father , and we all are brethren , we ought to honour , and not to despise one another ; Cur Aug. serm. 135. enim non pudeat aspernari fratrem , quem Deus non aspernatur filium : For why should we be ashamed to take him for our brother , whom God vouchsafeth to take for his sonne ? Remember therfore communem sanctorum & parem esse omnium nostrum conditionem quoad Deum ; that the state and condition of the Saints are all alike in respect of God .

And yet I would not haue any Brethren proueth not that all men are equall . from hence to conclude a paritie , for as euerie flower cannot be a lillie , and euery starre cannot be Phoebus , so euery Christian cannot be a Prince or a Priest , and euery brother cannot be primogenitus , the first borne , and therfore the fraternity of Christians teacheth charity and equality among them , it teacheth the rich not to despise the poore , but not the poore to equalize themselues with the rich .

4. To exclude all malice , and to increase our loue one towards another , vt singuli pro omnibus , & omnes pro singulis optarent salutem , that euery one might pray and wish for the good of all , and all for the good of euery one . And thus much for the titles that doe expresse the goodnesse of the Father .

De 2. The titles that doe expresse the goodnesse of the Sonne , are these three , Lord , Iesus , Christ : three words that would require three sermons : but I must be briefe .

Our Lord .

In that he is called Lord , that sheweth his authority : in that he is called our Lord , that sheweth his seruants .

De 1. He is Lord two manner of waies ,

1. As God in his owne nature . 2. As Christ in our nature .

1. He made all things , and therefore How Christ is our Lord . is Lord of all things . So the Prophet saith : The earth is the Lords , and all that therein is , for he hath prepared it vpon the seas , and established it vpon the floods .

2. He that made all things as God , was made himselfe to be our Lord , as he is our redeemer . And so Saint Peter saith , Let all the house know for a surety , that God hath made him Lord Act. 2. 17. and Christ . And he was made our Lord after a threefold right .

1. By right of inheritance , God made him heire of all things , and gaue Heb. 1. & 2. him the Gentiles for his inheritance , Psal. 2. 8. and the vttermost parts of the earth for his possessions .

2. By right of redemption , he redeemed vs from our enemies , he ouercame the deuill , and tooke vs out of his hands , and so iure belli , by right of warre he became our Lord , and because his Fathers iustice must be satisfied before we could be freed , therefore he paid a ransome for vs , and bought vs with his owne bloud , as 1 Cor. 6. 19. the Apostles doe declare . Yee are bought with a price , not with gold and siluer , or such like corruptible things , but with the pretious bloud of Iesus Christ . 1 Pet. 1. 18.

3. By right of mariage , for he is the husband of his Church , and therefore as the husband is the head , and Ephes. 5. 23. Lord ouer his wife , so is Christ ouer his elect . And in these respects Christ That Christ is an absolute Lord euery way . is more properly our Lord , then either the Father or the holy Ghost .

And he is an absolute Lord in a double respect , 1. Potestatis , of his power . 2. Qualitatis , of his qualities . For ,

1. As the Father hath ius absolutum , an absolute right in all his creatures , i. such a right as that he may doe what he will with any thing , and no man can say , why doest thou so ? As our Sauiour sheweth , may not I doe what I will with mine own ? So likewise Christ hath all power giuen him , both in heauen and earth , as himselfe confesseth .

2. He is a most absolute and perfect Lord , in respect of all the parts and properties that should be in a Lord and Master .

Antoninus wittily obserueth , that the word Dominus may be deriued foure waies , to signifie foure properties that should be in a Lord .

1. Do minus , there is parcitie . 2. Do minas , there is seueritie . 3. Do manus , there is pietie . 4. Do munus , there is liberality .

And in very deed these are very requisite to be in euery Lord and Master .

1. The first is lenitie , a giuing of lesse punishment vnto seruants then Christ is wonderfull gentle . they doe iustly deserue , a thing not only commendable , but also most profitable for euery Lord , for mercie and truth doe preserue the king , and his throne is established through clemencie , for this alluring lenitie will moue euerie man to goe and to continue in such seruice ; whereas cruelty is a vice of beasts , and not of men , saith Seneca , l. de clementia : but Christ is so gentle that he praied for his greatest aduersaries , and vseth his patience towards all men to lead them to repentance : to the woman taken in adulterie , he said but where be thy accusers ? if they doe not accuse thee , neither doe I accuse thee : and to the sicke man that had his infirmity 38. yeares , he said but sinne no more : and to Ioh. 5. Iudas that betraied him , he said but Iudas betraiest thou the Sonne of man with a kisse ?

And therefore in respect of this meekenesse and lenitie , he is called the lambe of God . O then why should not his lenitie and goodnesse induce vs to serue him ? quia mitissimus est Chrys. hom. 58. in Matth. rex hic noster , for he is the meekest and the easiest to be serued vpon earth , saith Saint Chrysostome .

2. The second is seueritie , nam Christ very seuere to the wicked . qui non vult duci debet trahi , for it is most fit that he which will not be perswaded by faire meanes , should be compelled through foule meanes : and therefore constitutus est super gentes & regna , he is put ouer kingdomes and nations , vt euellat & destruat , vt dissipat & disperdat , that he may root them , scatter them , and destroy them , i. the wicked and all their wickednesse , saith Saint Augustine , quia vt nulli homini Aug. in Psal. claudenda est misericordia , ita nulli peccato impunitas relaxanda est ; for as mercie is to be denied to no man , so the punishment of sin is to be remitted to no man , saith Saint Ambrose : Ambros . in l. de offic. for the sparing of one wicked fellow doth incourage all others in their wickednesse . But of Christ it is said , that he shall rule the Heathen with a rod of iron , and breake them in peeces like a potters vessell . And it is no wonder that the meekest man , being prouoked , should grow to be the seuerest man to them that despise his patience and long sufferance : for as hot water cooled is coldest of all , so the Patience prouoked is most angry . mildest man moued is angriest of all : and therefore Lactantius saith , That God commeth slowly against a sinner as it were vpon leaden feet , but he will recompence the slowlinesse of his comming , with seuerity of iudgement , when he commeth , and pay them home with iron hands . And therefore this should teach vs formidine poenae , euen for feare of his anger to doe him seruice , for if his wrath be kindled , yea but a little , blessed are all they that put their trust in him .

3. The third is pitty and piety , to helpe the poore and oppressed : for Salomon saith of a good Lord , that manum suam aperuit inopi , & palmas extendit ad pauperes , he opened his hand to the needy , and stretched out the same to defend the poore : and Saint Ierom saith , that regum proprium Ieron . est &c. it is the propertie of a king , or a Lord , to doe iustice and iudgement , to Christ most pittifull to the poore . deliuer the oppressed out of the hand of the oppressor , and to succour the poore , the fatherlesse , the widow , and the stranger : but Christ was sent into the world , euangelizare pauperibus , to preach the Gospell vnto the poore , &c. And therefore the Apostle saith of him , that he went about doing good , Act. 10. and healing all manner of sicknesses and diseases : and therefore this pietie and goodnesse of this Lord should make vs seeke vnto him for his seruice .

4. The fourth is liberalitie , in not detaining any due , but in giuing bountifull rewards vnto his seruants : For ,

Clamitat ad coelum vox sanguinis & Sodomorum , Vox oppressorum , merces retenta laborum .

The detaining of wages is one of those crying sinnes , that crie to the eares of the Lord for present vengeance , and therefore a Lord should not detaine , or take away any thing from his poore seruants , as Achab did the vineyard of Naboth , but he should be a liberall rewarder of their seruice .

But our Sauiour Christ is the most bountifull rewarder of any seruice Of all Masters and Lords Christ is the most bountifull rewarder . done vnto him , that can be conceiued , for whosoeuer giueth any thing for his sake , he shall receiue the same a hundred fold , and whosoeuer giueth but a cup of cold water in his name , he shall not leese his reward , and therefore the Apostle biddeth vs to behold Rom. 11. 22. the bountifulnesse of God .

But here you must note that the We must not looke for our reward vntill wee haue ended our seruice . bountie and liberality of a Lord , or Master vnto his seruants , is not to be done , during the time of their seruice , for that would make them to neglect their duties , but it should be shewed at the end of their time , for during their time , they should haue nothing but necessaries , and that not in the daintiest manner neither , for the milke of the goates should be a sustenance for thy family ; and therefore our Sauiour Christ , though he prouideth all things sufficiently , and plentifully for his seruants in this life , yet he keepeth his reward , and his chiefest blessing only for the future life ; for when they haue finished their course , they shall enioy the crowne of righteousnesse , saith the Apostle , they shall haue himselfe to be the satisfying of their desires , to Bern. see him without end , to loue him without loathing , and to praise him without ceasing , then shall they haue the reward of their seruice , a reward indeed , saith Saint Augustine , Quod fide non capitur , spe non attingitur , charitate non apprehenditur , desideria & vota transgreditur , acquiri potest , aestimari non potest , that by faith cannot be conceiued , by hope cannot be attained , and by charitie cannot be apprehended , it surmounteth all desires , and it passeth all vnderstanding , for the ioyes of heauen , saith Saint Bernard , adeo innumera sunt , vt nequeunt numerari , adeo preciosa , vt nequeunt comparari , adeo diutina vt nequeunt terminari , are so innumerable , that they cannot be numbred ; so pretious , that they cannot be valued ; and so lasting , that they shall neuer be finished .

And therefore seeing Christ is so meeke a Lord to receiue vs , so strong to defend vs , and so bountifull to reward vs , let vs be most willing to serue him as our only Lord and Master . And so much for the word Lord . It followeth that he is our Lord , for it must be referred to Lord , as well as to father , expressed to the one , vnderstood to the other .

Touching this , we must vnderstand that the word our Lord , doth not exclude the reprobate from being vnder his dominion , as our father doth exclude the wicked from being his children , but onely sheweth , that After what manner Christ is Lord of the godly and of the wicked . after a more especiall manner , he is the Lord of the elect , then he is of all other creatures whatsoeuer , for he is Lord of all , for of the elect he saith , serue the Lord in feare , and of the wicked he saith , be thou ruler euen in the midst of thine enemies , ( i. ) haue thou full dominion ouer them . And therefore , our Lord , sheweth the different manner of his rule and dominion ouer his people , and not the excluding of any from his rule and dominion ; for though he be the Lord of all , yet not after the same manner , nor to the same end , for he is the Lord of the godly , to guide them , to protect them , and to reward them for their good seruice done vnto him : but he is the Lord of the wicked , to punish and destroy them , for not seruing him as they ought to doe .

But it may be some will say , how can he be the Lord of the wicked , when as they refuse his seruice , follow the world , and obey their master the deuill ?

I answer with the Canonist , that inobedientia subditorum non tollit ius dominationis ; The disobedience of subiects takes not away the right of the Soueraigne : and therefore though the wicked doe serue Satan , yet hath he no right in them , but only by vsurpation , and therefore they must looke for nothing for seruing him , but onely their destruction .

And so much for the first title that expresseth the goodnesse of God the Sonne , our Lord . Now followeth the second .

Iesus .

De 2. Iesus . Besides infinite obseruations that doe expresse the superabundant suauitie and goodnesse of Iesus , the verie letters of the name and the signification of the word doe most excellently shew the same .

1. Venerable Bede obserueth , that The mysterie of the letters in the name Iesus . as the name of Antichrist containeth the number of 666. so the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth containe 888. the first is numerus rerum caducarum , the number of the world and worldly vanities , that were made in 6. daies , and shall continue 6. ages , to shew that Antichrist should be worldly and hunt after earthly dignities , and neuer attaine vnto the heauenly felicities . The second is the number of the circumcision of the Iewes , the resurrection of Christ , and the saluation of vs all , 8. soules were saued in the Arke , and 8. is the number of eternitie .

2. Iesus is deriued of the verbe Iasaper Barrad . ain in fine , which signifieth seruare , to saue , and in Greeke it signifieth the very same , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth , ( i. ) a Danaeus . l. 1. Sauiour , or more then a Sauiour , as Cicero saith the word doth import . And this signification of his name is iustified by the testimony of the Angell who said he should be called Iesus because he Matt. 1. should saue his people from their sinnes . For there were two things required at mans hands , before he could be saued . 2. Things required of man before hee could be saued .

1. A satisfying of Gods iustice for the sinnes we had committed . 2. A fulfilling of all righteousnesse , which all of vs had omitted .

The first was necessary to deliuer vs from hell , which for our sinnes we had most iustly deserued , and

The second was requisite to bring vs vnto heauen , for want whereof we were iustly excluded . And therefore

1. In respect of the first , Christ was How Christ discharged both for vs . contented to become a curse for vs , to be wounded for our sinnes , and to be broken for our transgressions , that we might be deliuered from the curse of the law , and by his stripes to be healed . For seeing the sonne of God suffered for sinne , what could the iustice of God require more for the greatest transgressions ?

2. In respect of the second he did most perfectly fulfill the royall law , that his righteousnesse might be imputed vnto vs , because it was done for vs and in our nature , in the person of Iesus Christ . And therefore S. Paul speaking of this righteousnesse , saith , that it is made manifest by the faith of Iesus Christ vnto all and vpon all that beleeue .

And so you see how Christ by washing vs from our sinnes , through his death and passion , and cloathing vs with his righteousnesse that he hath performed for vs , is become our Iesus , our Sauiour to deliuer vs from hell , and to purchase vs the inheritance of heauen .

And yet for all this many are so addicted to humane merits , that

1. In respect of satisfaction for our sinnes , though they yeeld that originall sin is wholly and freely in all respects satisfied for by Christ Iesus , yet for sins after baptisme , they haue inuented other fountaines to wash them away , as

1. The Sacrament of penance consisting of 1. Contrition , The vaine deuices of men , to satisfie for their sins . 2. Confession , 3. Satisfaction . 2. The Priests absolution . 3. Masses and Mediations of 1. Saints , and 2. Angels . 4. Workes satisfactory , by themselues or others . 5. Extreme vnction . 6. Suffering for a time the paines of purgatory .

These must be as 6. planks , after shipwracke , whereby they seeke to escape the danger of the tempestuous seas of Gods wrath . And

2. In respect of enduing vs with righteousnesse , they inuent a former A fond distinction of a double iustification . and a latter iustification , whereof they yeeld the first to be had from Christ , and affirme the second to be inherent and from our selues . And therefore they teach that God may not impute righteousnesse through faith , vnlesse he be righteous of himselfe also ; and that whosoeuer will defend that the vngodly Concilium Trident. sess. 6. can . de iustificat . are iustified by faith only , and that for the obtaining of Gods mercy , works are not needfull , let him be accursed , for that , although the merits of Christ are the most especiall deserts , through which Gods mercies and the way to the kingdome of heauen is granted vnto vs , yet is it in no wise to be reckoned for the only Sentent . 3. distinct. 20. concl. 5. whole and full satisfaction for sins , or the sole meanes of our iustification .

And so in both respects they make Christ to be a defectiue Iesus , an imperfect Sauiour , neither soly to deliuer vs from hell , not yet wholly to indue vs with righteousnesse , that we might haue the inheritance of heauen .

But in a word we answer to these absurdities , and

1. We confesse , that contrition , satisfaction , and all such workes of piety are commended and commanded by God , most earnestly perswaded vnto by the preachers , and most comfortable for the doers , yet in no waies as satisfaction for sinnes past , but onely for preuention of sinnes to come , and for a testimony of our obedience and thankfulnesse vnto God . And

2. We say , that as there is but one God , so there is but one iustification before God , and therefore that which they call a former and a latter iustification , That a righteous man may be more righteous . we say ( as the Scripture teacheth vs ) that it is a proceeding and a growing forward from faith to faith , and from grace to grace . And thereby we doe conclude that he which is iustified may in regard of his apprehension thereof , be said to be more iustified according to the measure of his faith to lay hold on that iustification which is most absolute and fully performed in the sight of God , and that he which is holy may be said to be more holy according to the measure of grace that he receiueth , whereby he laboureth for vprightnesse more and more , & endeuoreth to liue better and better : but hereupon to build two distinct kinds of iustification , before the tribunall seat of God , were to build without foundation , and with ambiguitie of words , to deceiue poore simple christians . And therefore seeing our Iesus hath trodden the wine-presse alone , and will not giue his glory vnto another , we doe most constantly beleeue , and as constantly teach , that sicut nudos nos prima gratia in fide genuit , it a nudos per fidem eadem iustificat , & nudos saluabit ; as the first grace found vs naked of all goodnesse , so it iustifieth vs without respect to any goodnesse of our owne , and will likewise saue vs through the faith in the goodnesse of the sonne of That Christ is our sole and perfect Sauiour . God ; and we say that he alone is the way , the truth , and the life , the α and ο , the author and the finisher of our faith , the beginner and the consummator of our saluation , the alone whole and perfect satisfaction both for the guilt and punishment of all our sinnes , both originall and actuall , and the onely righteousnesse , that bringeth vs to eternall life , and so alone without any partner agent , the most perfect deliuerer of man from hell , and the most absolute giuer of euerlasting glory , and that neither workes of the law , nor inherent righteousnesse , nor habituall grace , nor any other thing , or name vnder heauen , can be found whereby we may be saued , but only this sweet name of Iesus . And if this be not all-sufficient , or if he hath not wholly and soly , fully and freely satisfied for all my sinnes , and perfectly gained vnto me eternall life without any workes or merits of mine , then let my body be damned , and my soule neuer come vnto Gods kingdome , for in him is all my hope , and if that faile I perish . But seeing as God said to Abraham , feare not , I am God all-sufficient , so the Scripture saith to me , feare not , he is a Iesus all-sufficient , whosoeuer beleeueth in him shall neuer be confounded , I will neuer commit these two euils , to forsake the fountaine of liuing waters , and to digge vnto my selfe pits and puddles , but I will trust in him , hope in him , and place all my ioy in him , and take no ioy where I finde not him . Si scribas , non placet mihi , nisi legam ibi Iesum ; si conferas , non sapit mihi , nisi sonuerit ibi Iesus : Quia Iesus est in ore meo mel , in aure melos , & in corde Iubilum . No writing shall please me where I see no Iesus , no conference shall content me where I heare no Iesus , no thing shall delight me where I finde no Iesus , for he is the honie vnto my mouth , musicke vnto my eares , and all the ioy and delight of my heart . And therefore sweet Iesus forsake me not , and let not mine enemies triumph ouer me .

And so much for the second title , that expresseth the goodnesse of God the Sonne , Iesus . Now followeth the third , Christ .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

In the first word Iesus , the Apostle sheweth , that he whom before he had called our Lord , and Master , is our Saui●ur : and in this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he sheweth how he was fitted for the executing of that office to saue vs , viz. that he was annointed , to be a King , a Priest , and a Prophet , that he might guide vs , redeeme vs , and instruct vs .

From whence we may obserue , before we passe any further , that those whom God intendeth to imploy in any That God furnisheth euery man that he sendeth of his businesse , with sufficient gifts to discharge that dutie . especiall office , he maketh them sit , and furnisheth them with gifts sutable to the nature of the businesse in which he mears to imploy them . For when he sent Moses vnto Pharaoh , I will be with thy mouth ( saith God ) because Moses said , I haue a stuttering tongue : and when he sent Esay to prophesie , he touched his tongue with a burning coale from his Altar . The very like we finde in Ieremie , in Ezechiel , and in all the Prophets and Apostles , he filled them with the holy Ghost , that they might doe the worke of the holy Ghost : and so here of his owne Sonne , he annointed him , prae consortibus , aboue his fellowes , that he might be a Iesus to saue his fellowes .

And therefore let euery one take heed how he enters into any office in Gods businesse , lest the Lord should say vnto him friend , how camest thou in hither , being no waies fitted for my seruice ? surely , thou didst run before I sent thee , thou didst thrust thy selfe before I called thee , and therefore I will thrust thee out before thou art willing to goe ; take him , binde him hand and foot , and cast him into vtter darknesse , there shall be weeping and gnashing of teeth .

But because few consider how they are fitted for their places , but only what gaine and profit they shall reape by their places , therefore I wish that they who placed them vpon hope of their sufficiency , would likewise displace them vpon the fight of their deficiencie , and vnworthinesse of their places and calling : for though some thinke the calling of the Ministers to be character indelibilis , and therefore once a minister neuer to be depriued , yet I say that herein they deceiue themselues , because they doe not rightly distinguish betwixt the outward & the inward character , for there be foure sorts of men imployed in the businesse Ieron . l. 1. c. 1. comment . in Galat. Foure sorts of men in the ministerie . of the Gospell , as Saint Ierome saith .

1. The first sort were sent immediatly by Christ , as were the Prophets and Apostles .

2. The second sort were sent of God , but by the allowance and approbation of men , and these two sorts are euer furnished with gifts sufficient , for the discharging of their callings from God : and therefore can no waies be discharged , or depriued by man .

3. The third sort are sent of men , and not of God , and these may be silenced and excluded from the ministery . For as they had power to ordaine them when they thought them fit , so they haue power to depriue them when they see them vnfit , either in respect of their notorious crimes , or erroneous opinions , or some such other iust and lawfull cause .

4. The fourth are those that are neither sent by God , nor yet by men , & therfore should be prohibited and restrained by men , else should we haue no order , either in Church or common-wealth . And so you see that those which are not called , nor yet fitted for their callings from God , may be restrained That vnworthy Ministers should be displaced . by men : and should be ( in mine opinion ) because the fitting and furnishing of men with gifts answerable to their callings are the chiefest signes , that they are called by God . For so we see , the Sonne of God being appointed to be the Sauiour of men , he was annointed of God , and so fitted for the office of a Redeemer .

Now touching this annointing of Iesus ( for so the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vngo , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vnctio ) for to fit him to be a Sauiour , we must necessarily consider these two points ,

1. How he was annointed . 2. To what end he was annointed .

De 1. There was a two-fold annointing ,

1. Inwardly with the 〈◊〉 of grace . 2. Outwardly with materiall oyle .

In the first sense Abraham , Isaac and Iacob , were Christi Dei , the annointed of God , for of them it was spoken , touch not mine annointed , and doe my Prophets no harme , but annointing with materiall oyle , was not yet in rerum natura , and therefore their annointing was with the gifts of Gods spirit . In the second sense the Kings , the Priests , & the Prophets , were after the time of Moses annointed with materiall oyle : and of this outward annointing , some thinke there were two kinds .

1. Either with the vulgar and common oyle , or 2. With the holy oyle that hee commandeth Exod. 30. Moses to make .

And they say that the Priests only were to be annointed with the holy oyle ; because the Lord saith , Whosoeuer shall make the like oyntment , or whosoeuer shall put any of it vpon a stranger , or any Israelite saue only the Priests , ( saith the glosse ) euen he shall be cut off from his people .

But against this we may obiect , that Sadocke tooke the horne of oyle from the Temple , and annointed Salomon : and Dauid saith of himselfe , I found Dauid my seruant , with my holy oyle haue I annointed him . And so Euthymius and Genebrard doe affirme , that Samuel and the rest of the Prophets That Christ was not annointed with materiall oyle . did annoint the Kings with this holy oyle .

Now our Sauiour was not annointed with any materiall oyle , for that his kingdome was not of this world , nor his Aug. in Psal. 140. Priest-hood after the order of Aaron : but as the Patriarchs were Vncti ante vnctionem , annointed with the inward vnction of the Holy Ghost ; so was our Sauiour Christ , as S. Peter testifieth . God annointed him with the Holy Ghost and with power . And so Esay cap. 61. And so Saint Cyril , Saint Augustine , Cyril . c. de fide . Aug. de Trinit. l. 15. c. 26. Naz. orat. 4. de Theolog . Nazianzen , and others say , quod vnxit eum Deus Spiritu Sancto , non visibili oleo , sed dono gratiae , that he was annointed not with oyle , but with grace .

But here you must vnderstand that Christ was farre otherwise annointed with the Holy Ghost then were the Patriarks or any other whatsoeuer . For he was annointed with the oyle of gladnesse aboue his fellowes . And therefore the Apostle saith , that to them were giuen the graces and gifts of Gods Spirit , iuxta mensuram donationis Christi , according to the measure of the gift of Christ , but Christ receiued the spirit himselfe without measure ; in him is the fulnesse of all grace , of all vertue , of all knowledge , and all other gifts of Gods spirit , mostfully and most perfectly , saith Aquinas , and in him dwelleth the fulnesse Thom. p. 3. q. 15. of the god-head bodily , saith the Apostle , and from his fulnesse haue we all receiued grace for grace .

And thus you see how Christ , is annointed with the spirituall oyle of gladnesse aboue his fellowes .

De 2. That we may vnderstand to what end he was annointed , we must search , to know how many sorts of men were Christi , annointed . And I finde three seuerall opinions touching this point .

1. Some , though they yeeld that Eliensis super haec verba , nolite tangere Christos meos . Priests were vncti , yet doe they affirme that none but Kings were Christi : and I am to speake but of them that were Christi .

2. Others , though not much contradicting Barrad . to. 1. de circumcis . Domin . that there were three sorts of men annointed , yet doe they rather incline to thinke that there were but two sorts annointed , that is , Kings and Priests .

3. But many of the ancient writers haue thought that Kings , Priests , and Euseb. l. 1. Eccles. hist . Prophets , were not only vncti , but Christi also . Now

1. Touching the first opinion . I see How many sorts of men were annointed . no reason why Christus should be appropriated to Kings , and vnctus to the Priests , vnlesse it be only this , that where it is to be referred vnto Kings , it is left vntranslated , and where it is to be referred to the Priests , it is translated vnctus , for in the originall both of the Greeke and Hebrew , the same word is vsed , as well where it is spoken of the Priests , as where it is spoken of Kings .

But if the not translating of a word Whether Kings only were Christi , and Priests Vncti . retaineth vnto it any greater dignity , then it hath being translated , or if the translating of a word derogateth any thing , from the excellency it had in the originall , then must it needs follow that it were better not to translate any word at all , lest we derogate any thing from the excellency of the originall , for that there is a woe and a curse annexed to the diminishers of the autority of the diuine word , whether it be by corrupting , or translating , or any way else .

But it is most absurd to say that the translating of a word doth derogate any thing from the dignitie of the originall word ; and therefore seeing in the originall , God calleth both Kings and Priests , Christos eius , his annointed , whom he ioyned together with the same name in the originall ; I may not seuer by the translation , nor make any difference betwixt Christos and vnctos , but that the first is a Greeke word , and the second a Latine word , that doe both signifie the same thing , ( i. ) annointed : For I am sure the precept de non tangendo Christos , was spoken of Abraham , Isaak , and Iaakob , and they were no more Kings , then they were Priests and Prophets , for neither the word pater nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth declare them to be the one rather then the other , for as they were to gouerne their housholds like Kings , so were they to teach them and to bring them vp in religion , like Priests and Prophets , and therefore I see no reason that this precept of not touching them , should be giuen because they were Kings , rather then because they were Priests , or if as one rather then as the other , then why not as Priests and Prophets rather then as Kings , for that Kings are better able to defend themselues then the Pri●sts or Prophets : they haue the sword Ambros . in erat in Auxent . of vengeance : but dolor , & gemitus , & praeces nostrae sunt arma nostra : sighing and sobbing , teares and prayers are all the weapons that the poore Priests haue to defend themselues , saith S. Ambrose . And secondly , for that the Lord setteth this as a manifest reason , why Abimelech should not touch Abraham , Gen. 20. because he was a Prophet , and should pray for him .

And therefore seeing this precept , de non tangendo Christos , of not touching Gods annointed was spoken of them that were as well Priests and Prophets , as Kings ; and that they should not be touched as Priests , no more then as Kings : I dare not touch the text so roughly , as to say that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was more properly giuen them , as Kings , then as Priests or Prophets .

But we see how it is ( and it should be so ) that no man doth nor should not dare to take the least graine from the excellency of the names or titles of Kings , and yet we see how many , yea Priests themselues , like wicked birds that defile their owne nests , that care not how much they speake against , or how little they speake for the excellency of the Priesthood : which makes Pollicie so great , Piety so little , and Priests so meane and so contemptible .

I say not this to derogate the least Iota from the dignity or excellency of Kings : God forbid : and I hope none will imagine that I doe , ( for I know , and no man can deny , but they be Christi Domini , the annointed of the Lord ) but I say this to declare also the excellency of the Priesthood : for in the beginning the same men were Kings , Priests , and Prophets , as Abraham , Isaak , How kings and Priests should defend each other . and Iaakob , and especially Melchisedech , king of Shalem , and the Priest of the most high God , and in respect of either office they were stiled by the same name , Christi Dei , the annointed of God , and in the latter ending both Kings and Priests shal be attoned , and both shall be regale Sacerdotium : Kings made Priests , and Priests made Kings . And therefore Kings and Priests should be like Moses and Aaron , two louing brethren , they to protect our dignitie with the sword of Iustice , and we to defend their authority with the word of truth : they neuer to oppresse vs , and we neuer to speake against them .

2. Touching the second opinion , Nicholaus de Lyra , Carthusianus , Barradius , Whether the Prophets were annointed . and others , doe yeeld many probable reasons to shew that the Prophets were not annointed with any materiall oyle . As ,

1. Because we read but of one , euen Elizeus , that was euer bid to be annointed .

2. Because we doe not reade that Elias did anoint Elizeus , but onely threw his cloke ouer him , which throwing of his mantle Carthusianus and Lyra doe call his annointing , and therefore they doe expound the word , Vnges Elizaeum , to signifie nothing else but Eliges Elizaeum , & creabis eum Prophetam , thou shalt choose Elizaeus and make him Prophet in thy stead .

3. Because a little before the phrase of annointing was twice vsed , for the annointing of the two kings , Hazael , and Iehu , and therefore the same phrase was still vsed to annoint Elizeus for the appointing of him to be a Prophet .

4. Because God himselfe seemeth to put a difference betwixt Christos and Prophetas , the annointed and the Prophets , when he saith , touch not mine annointed , and doe my Prophets no harme , as if Prophets were not included in the word Christos , mine annointed , but rather were of another kinde , and because extraordinary , therefore not to be ordained with this ordinarie rite which belonged properly to the office of Kings and Priests , which though they were most excellent , yet were they successiue and ordinarie .

5. Because S. Augustine saith that Aug. in . Psal. 26. duae personae illo tempore vngebantur , two kinds of men were annointed at that time , ( i. ) Kings and Priests , & induabus personis praefigurabatur futurus vnus Rex & Sacerdos , vtroque munere vnus Christus , & ideo Christus a chrismate , ( i. ) vnctione , and in both these persons was prefigured that one king and Priest which was to come , euen that one Christ that was to inioy both functions , and therefore was called Christ , of his annointing : and so both Ruffinus and S. Cyprian were of the Ruffinus in expos. Symb. Cyprian . in sermone de vnctione Christi . same minde .

And surely as they doe not absolutely deny but the Prophets might be annointed , so doe not I absolutely denie but these reasons may be true , to proue that the Prophets were not annointed : yet I am inclined with S. Clemens , Eusebius , Clemens l. 1. recog. Euseb. l. 1. Eccles. hist . and others , to thinke that these three sorts of men were annointed with materiall oyle .

1. Priests , as Aaron , Exod. 29. 7. 2. Kings , as Saul , Dauid , &c. 1 Sam. 10. 1. 3. Prophets , as Elizeus , 1 Reg. 19. 16.

And therefore as these were outwardly annointed with oyle , so Iesus was annointed with the inward vnction of the spirit of God , to be

1. A Priest , 2. A King , 3. A Prophet .

1. He was annointed to be a Priest , for the Lord sware and will not repent , thou art a Priest for euer , after the order Psa. 110. 4. That Christ was annointed to bee a Priest . of Melchisedech . And in these words the Prophet setteth downe ,

1. The certainty of his ordination , the Lord sware that thou art a Priest . 2. The irreuocability of his office , the Lord will not repent it that thou art made a Priest . 3. The perpetuity of his Priest-hood , thou art a Priest for euer . 4. The excellency of his Priest-hood , for it is after the order of Melchisedech .

1. It is certaine then that he is a Priest , and so we may see in the 6. of Zach. 13. and almost in all places of the Epistle to the Heb. And therefore Tertullian calleth him Catholicus Tertul. l. 4. contr. Marcion . patris Sacerdos , per quem munus Deo offerre debemus , the Catholike Priest of his father , by whom we are to offer our sacrifices of praise and thanksgiuing vnto God . And although Saint Chrysostome denieth him to haue descended Chrys. hom. 16. in c. 5. Matt. of the Priestly linage , yet venerable Bede affirmeth flatly , that our Lord Iesus Christ , which according to the flesh was to be true King & Priest , did therefore de vtraque stirpe Dauid sc . Beda l. 1. in c. 1. Luc. & Aaron ipsam carnem suscipere , take his flesh both from the stocke of Dauid and Aaron . But whether he did or not , it was not much materiall , for that his Priesthood was not after the order of Aaron , but after the order of Melchisedech .

And so you see the certainty of his annointing to be a Priest .

2. It is irreuocable , not onely because the Lord spake it , which had beene enough , because he is immutable , Iam. 1. without any shadow of turning , but also because he sware it , and addeth further that he will not repent it , and therefore this truth that he is a Priest , must needs be more irreuocable then the lawes of the Medes and Persians , that cannot be changed .

3. It is a perpetuall Priesthood , ( i. ) The order of Melchisedech , more excellent than the order of Aaron , in diuers respects . an eternall Priesthood , because it is not after the order of Aaron , but after the order of Melchisedech , for the Priesthood of Aaron was to be abolished when the Priesthood of Christ was to come in esse : but the Priesthood of Melchisedech hath all the notes of eternitie . For Melchisedech hath neither beginning of daies , nor end of life : but is likened vnto the sonne of God , and continueth a Priest for euer .

For when we read of Melchisedech , we neuer read of his father , of his mother , of his beginning , or of his ending , and such a one is Christ , as he is a God , without mother , wonderfully begotten ; as he is a man , without father , wonderfully conceiued ; as he is a God , without beginning of daies , and as God and man , without end of time : and therefore a Priest for euer after the order of Melchisedech . And

4. It is a most excellent Priesthood , because the order of Aaron was farre inferiour to this order of Melchisedech , for Leui himselfe , in the loynes of Abraham payd tithes vnto Melchisedech , to shew that there was no perfection in the Priesthood of the Leuites , for the tenth is a signe of perfection Them . part. 3. q. 31. art. 8. ( saith Aquinas ) in quantum est quodammodo terminus omnium numerorum qui procedunt vsque ad decem , in as much as the tenth is the last of all number , which proceede to tenne , and then beginne againe ; and therefore he that giueth the tenth vnto another , protesteth himselfe to be imperfect , and ascribeth perfection vnto him , to whom hee payeth his tenth , and therefore Leui paying tithes vnto Melchisedech , did acknowledge himselfe imperfect , but our Sauiour paying tithe to none , sheweth himselfe most perfect .

But then it may be obiected , that as Ob. Leui , so Christ himselfe was then in the loynes of Abraham , when Abraham paid tithes vnto Melchisedech , and therefore Christ himselfe was tithed .

I answer briefly , that Christ was not in the loynes of Abraham as all others were : for he was to be deriued from Abraham , non secundum rationem seminalem , sed secundum corpulentam substantiam , not according to our naturall begetting with mans seede , but onely in respect of his corporall substance , and therefore he was in Abraham potius vt medicina vulneris , quàm vt indigens curatione , rather as the physicke that heales the sicke , or the salue that cures the wound , then as one that Thom. ibid. ex Aug. l. 10. c. 20. sup. Gen. ad liter . wanted to be cured , saith Aquinas .

And thus you see that Christ was annointed to be Priest ; an eternall Priest , and a most excellent Priest for euer , after the order of Melchisedech , and that ( as we doe collect ) for two especiall ends .

1. To make satisfaction for the sinnes To what end Christ was made a Priest . of his people .

2. To make intercession for them , to gaine the loue of God againe . For these be the two essentiall parts of the priestly office .

1. Those that were slaues in bondage , had foure manner of waies to be redeemed .

1. By Manumission , when they had serued out their time .

2. By Exchange , when another was put in their place to indure and serue for them .

3. By Force of armes , when through strength they were taken away .

4. By Satisfaction , when with a price and ransome they were redeemed .

But we being the slaues of Satan , had no way to be deliuered but onely by No way to redeeme vs but only by satisfaction . the last : for ,

1. Our time to suffer , was infinite .

2. No creature could be found that would exchange : and

3. It was against Gods iustice to take vs away by force : and therefore ,

4. Gods iustice must be satisfied , and sufficient ransome must be offered , or we cannot be saued .

And therefore Christ was contented to make satisfaction for our sinnes , and to pay the ransome of our transgressions , touching which S. Augustine Aug. l. 4. c. 13. de trinitate . saith , we should consider these foure especiall things ,

1. To whom this ransome must be offered . 2. By whom it must be tendered . 3. What ransome must be payd . 4. For whom it must be giuen .

1. God was offended , and therefore to God this offering must be offered , that Gods anger may be appeased .

2. God is of pure eyes , and cannot endure the sight of sinners , and therefore such an high Priest it became vs to haue which should beholy , harmelesse , vndefiled , Heb. 7. 27. defiled , and separate from sinners ; Et quia sacrificium Deo offerri non potest nisi per Sacerdotem sanctum & iustum , and because no sacrifice can be offered vnto God , but by a iust and a holy Priest , saith Saint Augustine , therefore Christ the only Sonne of God , that iust and holy man , in whose mouth was found no guile , became our Priest , that he might offer this ransome or our sinnes vnto his Father .

3. What should be offered was The greatnesse of the price that was paid for vs . prefigured in the law , an offering immaculate & vndefiled , for thou shalt choose a kid or a lambe that hath no blemish , and it must be slaine too , for without bloud there is no remission . And therefore this our high Priest was contented to yeeld himselfe to be slaine for the sinnes of his people , to be made himselfe a sacrifice for vs , and to offer himselfe an oblation vnto his Father , as Saint Chrysostome Chrys. to. 2. hom. 13. in c. 1. Ioh. speaketh .

For seeing the thing offered must be cleane , Quid tam mundum pro immundandis vitijs mortalium , quàm sine vlla contagione carnalis concupiscentiae , caro nata in vtero & ex vtero virginali ? What can be so cleane to purifie the vncleannesse of men , as that vndefiled flesh , that without any touch of carnall concupiscence , was conceiued and borne out of a virgins wombe ? And seeing our sacrifice must be slaine , quid tam aptum huic immolationi quàm caro mortalis , what is fitter to be slaine then mortall flesh ? And therfore what could be better offered of vs , or better accepted of God for a Sacrifice , then the body of our priest to be made the flesh our sacrifice ?

4. It is apparant that this ransome Tertull. l. contra Iud. was to be paid for all sinners , and for all nations , saith Tertullian .

And so you see that he was one , to whom this sacrifice was offered , that he was one who did offer it , and that it was but one thing which was offered , and all to make vs one with God , and one among our selues , for whom it was offered . And you see also the greatnesse of the ransome that was paid , euen the flesh of our priest , and the bloud of our Sauiour , yea such a Priest that was not only a most righteous man , but also the Sonne of the most righteous God . And so God that gaue our selues vnto our selues in our creation , gaue himselfe vnto vs in our redemption , & quod homo est esse Cyprianus de idolat. vanitate . voluit Christus , vt & homo possit esse quod Christus est , and was contented to be made what we are , the Sonne of Man subiect to all infirmities , that we might be made what he is , the sonnes of God filled with all felicities .

And therefore , seeing we are redeemed from our vaine conuersations , not with gold or siluer , or such like corruptible things , but with the pretious bloud of Iesus Christ , as the Apostle speaketh , it behoueth vs to shew all obedience and thankefulnesse vnto God How thankfull we should be to Christ for the great ransome he paid for vs . for the same , & cum nihil dignum Christo habeamus , and seeing we haue nothing to giue that is any way worthie to be offered vnto Christ , hoc vnum damus quod habemus , nosmet ipsos , let vs giue our selues vnto him that gaue himselfe for vs , and offer vp our bodies a liuing sacrifice , holy and acceptable vnto him that offered vp his bodie for vs .

2. The other part of the Priestly office of Christ is intercession , i. a continuall crauing and requesting of God , that for that sacrifice and ransome which Christ paid , and offered for man , the grace and fauour of God might be restored to man againe .

Now touching satisfaction ( now spoken of ) Bellarmine wiser then the rest , yeeldeth that it belongeth to Christ alone , because he alone is the ransome for sinne , and reconciled vs to 1. Tim. 2. God with his owne bloud .

But touching intercession , they ioyn Whether Christ alone be our intercessor . others with Christ in this action , and therefore they haue recourse both to the Saints and Angels , and doe pray vnto them , that they would pray for them vnto God , and indeed if they could proue the one , they might be the better excused for doing the other .

But Saint Augustine tels vs plainly , that although all Christians doe commend one another in their praiers to God , pro altero tamen nullus interpellat , sed ipse pro omnibus vnus verusque mediator Iesus Christus : yet none doth intercede or mediate for the other , but Aug. l. 2. c. 8. contra Parmen . he that intercedeth for all , that one and true Mediator Iesus Christ . And Saint Iohn likewise saith , If any man sinne , we haue an aduocate with the Father , 1 Ioh. 2. Iesus Christ the righteous , and he Rom. 8. 34. is the propitiation for our sinnes . And so Saint Paul saith , that Christ sitteth at the right hand of God , and maketh request for vs .

But to all these places Bellarmine answereth , that he is not herein called the only and sole aduocate for men , and therefore , though he be the chiefe aduocate , yet it proueth not but others may intercede with him .

I answer , that it needs not , when we read not of any others that are said to be our aduocates but only he .

But it is obiected , that the fathers taught and maintained this doctrine , that the Saints doe intercede and pray Nazianz. orat . de laude Basilij . Aug. ser. 17. de verbis Apostoli . for vs : as

1. Gregorie Nazianzene saith that Saint Basil was in the heauens offering Sacrifices for vs , and praiers for the people .

2. Saint Augustine saith , it is an iniurie to pray for a Martyr , by whose praiers we on the other side ought to be remembred : and so many others , and therefore they doe pray and intercede for vs .

I answer , first that whosoeuer will looke into that place of Nazianzen , shall there finde that Nazianzen doth but thinke so .

And secondly , he shall finde that he spake this Orator-like , who many times speake to the absent as though they were present , as Pliny saith vnto Cicero , salue primus omnium parens patriae .

And thirdly , I say that this place of Nazianzen , and likewise that of Saint Augustine doe proue nothing We yeeld that the Saints doe after a sort pray for the whole Church . but that in a generall manner , they pray for vs , as they doe for the whole Church ; which we doe not denie : for that cannot be called an intercession , but rather an approbation of the intercession of Christ , and as it were clarkes vnto this high priest to say Amen , to approue his will in heauen as we should in earth .

And so you see how Christ was annointed to be a Priest , which I thinke should be sufficient to take away all contempt from the name of Priests .

And you see to what end he was annointed priest , first to make satisfaction for our sinnes , and secondly to make intercession for vs , that we might regaine his fathers fauour . And therfore this should teach vs ,

1. To cast away that deceitfull doctrine That we merit nothing at the hands of God . of workes satisfactory , or meritorie , or call them what you will . For this our Priest hath paid for all , when we could pay for nothing : and he merited all happinesse for vs , when we merited destruction vnto our selues : and therefore I say with Saint Bernard , that sufficit ad meritum scire quod non sufficiunt merita , herein we merit best when we know that we merit nothing but hell , and when we crie with the Psalmist , Enter not into iudgement with thy seruants O Lord , for in thy sight can no flesh liuing be instified .

2. Seeing Christ is our only mediator that praieth for vs , we should only pray to him : for Abraham hath forgotten vs , and Isaack is ignorant of That we should pray to none but to God alone . vs , but this our Priest will neuer forget vs , he doth at all times heare vs , and can at any time helpe vs , if we doe call vnto him for helpe .

And therefore though we loue the Angels , and reuerence the Saints , their names are sweet vnto vs , and their memoriall is blessed , yet we will pray to none of them , for we haue neither precept from God , nor practise in Gods Church to doe the same . But we finde the same flarly forbidden in many places . For Origen saith , ne quis audeat Origen . l. 5. contra Celsum . praeces offerre nisi soli Domino Deo : Let no man dare to offer praiers vnto any but only to the Lord God . And the councell of Laodicea doth anathematise all those that leaue the Lord Concil. La●d . c. 35. Basil . in orat . de 40. Martyr . Ambros . in l. de viduis . Iesus , to pray vnto any Saint or Angel .

But against this it may be obiected , that Saint Basil exhorteth vs to haue recourse vnto them in our necessities , and to pray vnto them . And so Saint Ambrose likewise exhorteth the widowes to pray vnto the Saints , and to the Angels when they were in their necessities .

I answer , that Saint Basil doth not say confugiat & oret , but confugit & orat , i. he telleth vs what they did , and not what they should doe .

And it is no maruell that people That we are faine to suffer many things that we doe not approue . newly conuerted from Gentilisme to Christianity , should retaine something of their old idolatry , and that the godly fathers should be constrained for a while to tolerate those tares among the wheat , lest the good seed scarce rooted should be indangered . For Saint Augustine saith , that he knew Aug. l. 1. c. 24. de moribus Eccl. & l. 2. c. 21. contra Faust . Manich. many that adored sepulchers , and pictures , and such like , and many that drunke most excessiuely ouer the dead : but he saith , aliud est quod docemus , aliud est quod sustinemus , & hoc tolerare compellimur donec emendemus ; It is one thing that we teach , another thing that is suffered vntill it be amended . And for the booke of Saint Ambrose concerning widowes I say with Molinaeus , that it is one of Molinaeus contra Coefetau . his first workes , that he made after his conuersion , and therefore sauoreth of infirmity , and faileth of sound diuinity in many points .

For in the same booke he saith , that the Martyrs if any sinne remained in them , did purge the same with their owne bloud , and this is a doating of the truth , and an error plaine contrarie vnto all truth .

For first , who knowes not , that no man is void of sinne ?

And secondly , who knoweth not , that no man can wash away his owne sins 1 Ioh. 1. with his owne bloud ? For the Scripture saith plainly , that it is the bloud of Iesus Christ , that washeth and cleanseth vs from all sinne .

And therefore Saint Ambrose recalleth this errour , a a Ambros . in c. 1. Ep. ad Roman . & saith , it is a miserable excuse to say we goe to God by the mediation of Saints , as we goe to the king by his officers : for therefore ( saith he ) doe we goe to the king , because he is a man , & knoweth not to whom to commit himselfe , or his affaires , but God knoweth all things , and is ready to receiue all men : Ideo ad Deum promerendum ▪ suffragatore non opus est , sed mente deuota ; and therefore we need not any other suffragan to goe to God , but a deuout and pious heart . And in his oration vpon the death of Theodosius , he saith plainly , Tu solus Deus es inuocandus , turogandus : Thou only O God art to be praied vnto , thou only O God art to be intreated . And so much for the annointing of Iesus to be a Priest .

2. He was annointed to be a king : That Christ was annointed to be a king . For thy throne O Lord is for euer and euer , the scepter of thy kingdome is a scepter of righteousnesse , &c. And this we may see in Psal. 2. 6. Ierem. 23. 5. 1. Chron. 17. 12. 14. and in many other places of the Scripture . And this point , viz. that Iesus is a king , & how he differeth from all other kings , and what lessons we might learne from this doctrine , I haue handled at large in my Treatise of The resolution of Pilate : and therefore now I will but only desire all men to consider , that seeing Christ was a king , and yet refused all pompe of worldly vanities , yea rex fieri noluit , this king would not be made a king in this world , because his kingdome was spirituall , and so not of this world : he was a king of righteousnesse ; then why should not we his subiects imitate this our king herein ?

It is reported of king Alexander , That we should not too eagerly seeke for the things of this world . that his souldiers would imitate him euen in his stoopings . And if they imitated him in his vices , why should not we imitate our king Christ Iesus in his vertues ? His kingdome is spirituall , and he is a spirituall king , and therefore if we would be his subiects , we must be spirituall men , and we must vtterly despise these worldly vanities . For it is possible we should doe both , we cannot serue God and mammon , we cannot be filled with temporall and spirituall things at once . For if thy hand be full of counters , thou must throw away the same before thou canst fill it with gold , saith Saint Chrysostome : euen so if thy heart be full of the riches of this worldly kingdome , there can be no roome for spirituall riches .

Why then doe we not seeke to be rich Ieron . de vita solit. in ep. ad Heliodor . in Christ ? nam affatim diues est , qui cum Christo pauper est , for he is truly rich that is poore in spirit , poore with Christ , saith Saint Ierome : and therefore seeing our kingdome is not of this world , cibus & potus sunt diuitiae nostrae , meat and drinke , food and raiment is all the riches that we should desire , all other things we should willingly leaue vnto the subiects of this world , apud quos solummodo splendor tectorum attenditur , labes animorum non attenditur : For they only respect the gainesse of their houses , and the greatnesse of their lands , but they neuer looke to the foulenesse of their soules .

And further I must desire you to note this one thing , that Christ is an eternall king , and his kingdome an euerlasting kingdome , gloriosum imperium sine fine dabit , and so shall all his subiects haue an euerlasting kingdome ; for that good is no good that wanteth perpetuity : but our life in this How short is the life of man . world is very short , it is but a span long , it is euen as nothing , orimur , morimur , as soone as we are borne we draw to our end , & cùm vir crescit vita decrescit , and while a man growes more and more in yeares , his yeares grow fewer and fewer vnto him , & sic breuis vita & ipsa breuitas semper incerta , and so our life is but a very little little while , and that little while is alwaies vncertaine , for Irus erit subito qui modo Croesus erat .

There are twenty waies for the vanities of this world to vanish away : and therefore Saint Augustine saith , Si Aug. l. confess . quid arisisset prosperum , taedebat apprehendere , quia pene priusquam teneretur auolabat . If any worldly wealth did offer themselues vnto me , I was euen loth to accept them , for I saw they were ready to flie from me before I could lay hold vpon them . But the kingdome of Christ is a kingdome vnshaken , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it knoweth no Chrys●st . in 5. Rom. That the kingdome of Christ is without ending . end , it hath no bounds , and the riches of this kingdome are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , graces giuen without repentance , neuer to be taken away . I will therefore conclude this point with that sweet demand of Saint Augustine , Quae maior est insania quàm pro momentanea delectatione perdere aeterna gaudia , & nosmetipso● obligare ad aeterna supplicia ! O what great madnesse is it , or what greater madnesse can there be , then for a little momentarie delight to depriue our selues of an euerlasting kingdome , and to cast our selues headlong to euerlasting destruction ? And so much for the kingly office of Christ and his kingdome .

3. He was annointed to be a Prophet , That Christ was annointed to be a Prophet . for I will raise them a Prophet from the midst of their brethren like vnto thee , him shall they heare . And therefore he is called pacis annunciator , & Dei fidelissimus testis , the proclaimer of our peace , and Gods most faithfull witnesse . And therefore the Lord saith , that whosoeuer would not heare that Prophet , that soule should be cut off from his people .

Now the parts of his Propheticall office are ,

The true exposition of the law . The ioyfull declaration of the Gospel . The infallible prediction of future things .

All these he did himselfe while he was on earth , and now likewise by his spirit inwardly , & by the preachers outwardly he informeth his Church of all truth vnto the end of the world , for whosoeuer heareth you , heareth me , saith this great Prophet , qui omnes Prophetarum prophetias signauit & adimpleuit primo aduentu , which sealed and fulfilled Tertull. l. contra Iudaeos . all the prophesies of his precedent Prophets by his first comming , saith Tertullian , and now left none but his owne to be accomplished .

And thus you see , first how Iesus That all Christians are annointed with the graces of Gods Spirit . was annointed with the oyle of gladnesse aboue his fellowes . In respect of the sweetnesse of which oyle , the Church saith , meliora sunt vbera tua vino fragrantia vnguentis optimi , thy loue is better then wine , it is sweeter then the sweetest ointment .

And with this ointment he annointeth all his members : and from this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they are likewise called Christians , quia excellenter vnctus corpus suum perungit , because he being most excellently annointed , did annoint all his body , saith Saint Augustine : and so Saint Iohn Aug. in Psal. 103. saith , we haue an ointment from that holy one , i. from Christ the annointed , that is , the sweet gifts and graces of Gods holy Spirit , as Theodoret doth expound Theodor. in Cant. it , and as the Prophet Dauid did meane when he saith , that the pretious ointment was powred vpon the head , and ran downe vpon the beard , euen vnto Aarons beard , and ran downe to the skirts of his clothing , for this cannot be interpreted literally , of any materiall oyle ,

1. Because we neuer read that Aaron Anton. p. 1. to . 6. c. 2 §. 5. was so annointed , that the oyle ran downe to the borders of his garments .

2. Because the words immediatly following , like the dew of Hermon that fell vpon the hill of Sion , must necessarily bee spiritually vnderstood ; for the dew of Hermon cannot possibly descend vpon the hill of Sion ,

1. Because they are farre distant the one from the other . 2. Because mount Sion is farre higher then mount Hermon , as Hugo Cardinalis doth obserue .

And therefore this must bee vnderstood of that spirituall oyle of gladnesse , the most excellent graces of Gods spirit , that was powred vpon the head Christ Iesus without measure , and thence ran downe vpon the beard , ( i. ) the Apostles and Preachers , and so to the skirts of his clothing , ( i. ) to all faithfull Christians , bee they neuer so meane .

And therefore if wee be Christians , ( i. ) annointed with the graces of Gods spirit , odor bonus sumus Deo , wee smell sweetly in the sight of God ; we are like the smell of a pleasant field , which the Lord hath blessed , and he will finde in vs a sauor of rest . But if we liue in loathsome sinne , we shall smell most odious in the nosthrils of God .

And 2. you see how Christ was annointed to be King , Priest , and Prophet : which should teach vs two especiall lessons .

1. The dignitie , the superiority , and Dignity of Kings , Priests , & Prophets . the excellency , of Kings , Priests , and Prophets , and that in many respects : For ,

1. They only were annointed : a sufficient argument of soueraignty : for if you powre Water , Wine , Vineger , and Oyle , together , they say Oyle will needes be vppermost .

2. They were not onely annointed with oyle , sed oleo sancto , but with holy oyle , he tooke it not from the Apothecaries shop , or the Merchants ware-house , but from the Sanctuarie , to teach vs that sacred is their office , whereunto they are designed , sacred the power wherewith they are indued , and sacred the persons whereunto it was applied : and therefore this should teach all men to render vnto these their due respects , and to beware of the contradiction of Corah , lest wee fall into the same destruction .

But it may be some will say , what if these annointed proue wicked ? if Kings proue Tyrants , Priests Heretikes , and Prophets lewd and lying Prophets , are we still enioyned to the same reuerence and obedience ?

I answer , that some indeed are of minde , if this annointing proue defectiue , this oyle may be wiped off , and as the Iewes gaue there bill of diuorcement , so we should haue our writ de iusta abdicatione , of renunciation .

But if this were allowed , all Kings That inferiours must neuer stand against their superiours . would be soone made Tyrants , and all Priests , Hereticks , in the iudgement of the disobedient , and therefore we say , Proue what they will , thou art bound to obey in all ciuill and outward actions , and neuer to rebell in any action . For the anointing of these men did not giue them grace to execute their offices , but onely a iust title to enioy their offices , neither doth it include any thing but a iust title of administration , nor exclua● any thing but vsurpation : for we read that Cyrus was Christus , annointed , though no christian , and Iulian was vnctus , though worse then a Pagan , and so Saul was the annointed of God when he was forsaken of the spirit of God , and yet Dauid would not touch Saul , though he was a tyrant , and the Christians would not lift vp their hands against Iulian , though he was an Apostata , because they were annointed , ( i. ) appointed of the Lord , though they were none of the true seruants of the Lord . For the Lord many times will place wicked men ouer vs for our correction , as well as godly men for our consolation : and therefore when God placeth any , we must not seeke to displace him , though he were neuer so wicked , vnlesse it be by our priuate praiers , and publike patience .

Yet I denie not , but in cases of great In cases of extremity we may flie to saue our liues . extremities , where losse of life , or danger of soule is imminent , we may with Lot , fly and haste away to saue our selues , ●s Dauid did from Saul , but to take armes against the Lords annointed , or any waies to proue imurious vnto them , to their persons , places , or dignities , we may no waies doe it , though wee had power to doe it : as that most excellent example of Dauid towards Saul doth most excellently declare .

And therefore S. Ambrose saith , Ambros . orat . in Auxent . Wee must not rebell against the most wicked Kings . that in such a case we may refuse the doing of the fact if it be contrarie to the word of God , but we may not refuse to submit our selues to the penaltie ; we may sigh and mourne , but we may not stirre vp rebellion ; we may humbly intreat and beseech , but we may not stubbornely fight , for we are bound to yeeld our true allegeance , though we be forbid to yeeld to any wicked performance . And what is said of Kings , I say the same of Priests , that their people should haue no hand in their deposition , nam sapientis est , sapientes indicare , and they euer hate vs , because we hate their vices .

And so much for the dignitie and soueraignty of Kings , Priests , and Prophets .

2. Seeing Christ was annointed to be King , Priest , and Prophet , and that Christ was annointed King , Priest , and Prophet , to make euery christian a King , a Priest , and a Prophet . 1 Apoc. 6. Acts 2. 24. from Christus we be all christians , it must needs therefore follow , that we were all annointed to be Kings , Priests , and Prophets , and that as he hath appointed Kings , Priests , & Prophets to be such ouer many , so he hath annointed euery man to be such ouer himselfe , for so the Scripture sheweth , he made vs kings and Priests vnto God his father : and againe , I will powre out my spirit vpon all flesh , and your sons and your daughters shall prophesie , saith the Lord . And therefore this should teach euery man ,

1. As a King to rule and raigne ouer That euery man should rule as a King ouer his owne affections . Virgil. Aeneid . l. 1. his owne affections , and as the Poet saith of Aeolus ,

Luctantes ventos tempestatesque sonoras , Imperio premit , ac vinclis & carcere fraenat .

to bridle all our vntamed lusts , and to suppresse all the vnruly motions of our flesh , for this is most certaine , that against all the temptations of sin , there is no better remedie then the mortification of our flesh , and the suppression of our affections , but if we be tam grauiter temptats , so violently assaulted , and so strongly beset against , that we cannot vtterly expell them , nor perfectly subdue them , then let vs euer looke to this , vt minimè superati , that they may Aug. de ciuit . Dei l. 1. c. 10. neuer subdue vs and depriue vs of our kingdome .

For , if they once get the vpper hand ouer vs , we shall be no longer Kings , but the bond-slaues of sin and Satan .

And therefore , vt barbara gens , optima flens , pessima ridens : as barbarous men are best , subdued , but the worst of all when they haue their libertie ; so these barbarous lusts of our flesh must be subdued , if euer wee would be happy Idem in Psal. 137. Kings , & these Babylonish children must be taken , and dashed against the wals ( as S. Augustine expoundeth those words of the Psalmist ) if euer wee would be happy .

2. As Priests , we should all offer vp those christian sacrifices that are holy Perkins in expos. Symb. and acceptable vnto God : and most especially these ,

1. A most pure and an vpright life , as the Prophet Dauid sheweth , offer the Psa. 4. 6. sacrifice of righteousnesse , ( i. ) reddite vnicuique quod suum est , deale iustly and An vpright life is an acceptable sacrifice to God . honestly with euery man , as holy Iob did , that was a iust and an vpright man , for this is a wonderfull pleasing sacrifice in the sight of God , and whosoeuer will vse the same , shall with Noah finde grace and fauour with God .

Iustitia in se virtutes continet ownes .

2. We should offer vp all manner of prayers and supplications , as the Apostle speaketh : for this is likewise a most acceptable sacrifice vnto God , as the Prophet Dauid sheweth , let my prayer Psa. 141. 2. Prayer is a sweet sacrifice . be directed in thy sight as the incense , and the lifting vp of my hands as an euening sacrifice .

Now because prayer is so acceptable a sacrifice vnto God , and so profitable an action vnto man , I will in few words shew thee how it must be done .

1. Thou must prepare thy selfe , before We must wash our selues from sins before we pray to God . thou commest to pray , for as it is the note of wicked men , that they haue not called vpon God , so it is the punishment of a reprobate man , when his prayer shall be turned into sinne ; but if the fountaine be foule , or the conduit defiled , or the cup polluted , how can the liquor choose but be corrupted : euen so if our hearts be full of malice , if our mouthes be full of bitternesse , and our hands be full of bloud , as the Prophet speaketh , how can it be but those prayers that proceed from thence should bee turned into sinne ? and therefore if we would be heard in what wee aske , wee must heare him in what he commands : wash you and make you cleane , then pray Esay 1. and he will heare you , offer vp this sacrifice , and he will accept it : or else as the pretious stone Diacletes leeseth all her vertues being once put in a dead mans mouth , so doth that prayer which proceeds from a Sinners mouth .

2. When thou hast prepared thy How praier should be made . selfe for prayer , set the patterne of praier , ( i. ) Christ himselfe before thy face , and looke how he prayed , and so doe thou . For

1. He kneeled downe , in all humility . 2. He said , Father , in the assurance of faith . 3 He said , ô my father , to shew his zeale . 4. He praied 3. times , to shew his constancy . 5 And vpon the crosse he said , father forgiue them , to shew his charitie .

1. Humility then must bee the first stone in this building , for the praier Eccl. 5. 15. of the lowly pierceth the skies , saith Syracides ; and this must be , not onely inwardly The humble prayer is soonest heard . in our hearts , but also outwardly vpon our knees , we should worship and fall downe , and kneele before the Lord our maker .

2. As Humility casteth vs downe , and sheweth , vbi non sit remedium , that in vs there is no health , so , faith must raise vs vp and shew vs vbi fit remedium , where we may haue helpe .

And S. Cyprian saith , that iuxta mensuram Cyprian . ad Donat. fidei eri mensura impetrandi , according to the measure of thy faith , shall be the measure of thy obtaining , for as a little vessell cannot carry much water , so a little faith cannot obtaine Iam. 1. great matters . And therefore when you aske , aske in faith , and wauer not , saith the Apostle .

3. To faith , we must ioyne zeale , for We must euer pray in faith . God heareth the desire of the poore , & vocem in silentio , and the secret silent voice of the affection : quia ad cordis potius vocem , quam ad corporis aures eius apertae sunt , because he looketh rather to the desire of the heart , then to the voice of the tongue , saith S. Bernard : and therefore a vehement desire , is a loud crie , as the Lord sheweth of Moses , Why criest thou vnto me , and yet he said neuer a word .

But alas , such is our weakenesse , that How idle thoughts doe many times disturbe vs when we pray . as the furies are described to haue snakes and serpents vpon their heads , in stead of haires , so , by Satans subtiltie and our owne infirmitie , our heads are distracted with idle thoughts , when wee should be most intentiue about heauenly meditations . And so S. Ierome complained Ieron . in dialog. ad Lucifer . that his minde would be now & then walking in the galleries of Rome , when his tongue would be talking with God .

And I read a pretty story alledged , ex vitis patrum , that one offered his horse vnto his fellow , if he would say his Lords prayer , and thinke on nothing but God : and he began , Our father which art in heauen , hallowed be thy name , but I must haue the bridle too ( said he ) no nor horse neither said the other , for thou hast lost both already . This only sheweth that many times when we pray to God , the deuill is most busie to make our mindes wander about other worldly things .

And therefore we should watch in prayer that our hearts and tongues may goe together , for verbum forense , the outward worke only is but like the loathsome smoake of Sodome , whereas the deuotion of the heart is like the pleasant perfume of the sweetest frankincense .

4. We must continue and perseuere Plut. in Numa . Wee must perseuere in praier . Leu. 6. 13. in prayer , our zeale herein must be like the fire that the vestall virgins kept in Rome , or rather like the sacrificing fire vpon the altar that euer burnt , and neuer went out , and as the stone Asbestos in Arcadia ( mentioned by Solinus ) Polihist . c. 12. which being once set on fire cannot be quenched againe , so our hearts being once kindled with zeale by the fire of Gods spirit , should alwaies remaine feruent in our praiers to God .

5. Lastly our prayers should be in We must be in loue with all men when we pray to God . charitie , for prayer indeed is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the ingaging of our loue and charitie , for we desire forgiuenesse of God no otherwise then as we forgiue our brethren .

Now such a prayer made in humilitie , in faith , in zeale , with continuance , & in charitie , is such a sacrifice , so acceptable vnto God , that he will heare vs , that he will helpe vs , that he will giue vs all good , that he wil deliuer vs from al euil .

— Nondum mihi defuit hostis .

I haue had my part in afflictions , I neuer wanted enemies : yet prayer deliuered me out of all their malice .

I read of many that alwaies vsed to Euseb. in vita Consta●t . A most excellent example of a godly man . pray , as that most Christian Constantine , Gorgonia , Trasilla , and diuers others : but aboue all I admire Paul the Eremite that ( as S. Ierome saith ) was found dead , kneeling vpon his knees , holding vp his hands , and looking with his eies to heauen , & sic cadauer mortui officioso gestu precabatur , and so the dead corpse by this officious gesture did seeme to pray . O how happie was the soule of that man without the body , when as the body without the soule seemed so deuout !

O that it might be so with me , that I might euen weary and weare out my selfe in prayer , that whensoeuer my master commeth he should finde me so doing .

3. Praises and thankesgiuing are very Thankfulnesse is the only thing God requireth at our hands . acceptable sacrifices vnto God .

For , who so offereth me thanks and praise he honoureth me , saith the Lord : and therefore the Apostle saith , Let vs by him offer the sacrifice of praise alwaies to God , that is the fruit of the lips which confesse his name . Where I desire you to obserue that the Apostle would haue vs alwaies to offer this sacrifice vnto God : in other sacrifices we may haue a cessation , but this must be done without intermission : and no maruell , nam Gregor. cùm Deus nunquam cessat benefacere , ideo semper debet homo gratias agere , for seeing God euer bestowes blessings and graces vpon man , therefore man should neuer cease to render thanks vnto God , saith S. Gregorie .

And therefore holy Dauid would euen at midnight praise the Lord for his righteous iudgements , for it becommeth well the iust to be thankefull : and therefore vaetacentibus de te Domine , Woe to Aug. in confess . them that are mute in rendring thanks and praises vnto God , for this is all that we render vnto God , for all the benefits that he hath done vnto vs ; euen to take the cup of saluation , and to call vpon the name of the Lord .

4. Releeuing of the poore , is another sacrifice Releeuing the poore is most pleasing vnto God . Phil. 4. 18. that we are to offer , as the Apostle sheweth , for I was euen filled ( saith he ) after that I had receiued of Epaphroditus , that which came from you , an odour that smelleth sweet , and a sacrifice pleasant and acceptable to God : and therefore we should neuer forget to bestow almes vpon the poore , quia manus pauperis est gazaphylacium Christi ; for the hand of the poore is the storehouse of Christ . Non memini me legisse mala morte Chrysostom . mortuum qui opera charitatis libenter exercuit . And therefore whatsoeuer we bestow vpon them we lend vnto the Lord , and lay it vp in store for our selues against the time of need . And this our Sauiour sheweth , when hee saith vnto the godly , Come ye blessed of my father , &c. For I was hungry , and you gaue me meat , I was thirsty , and you gaue me drinke , &c.

5. True repentance is not of least account with God , for the sacrifice of God is a contrite spirit , a broken and a contrite heart , ● God , wilt thou not despise .

But here you must vnderstand that true repentance consisteth not only in a ba●e confession , I haue done such a fault , and I am sorry for it , but it must haue also true contrition , a broken and a contrite heart , saith the Prophet : for it is most certaine that vbi dolor finitur ibi deficit Aug. de verb. poenitent . c. 13. poenitentia ; where there is no true griefe and sorrow for sinne , there can be no true repentance , as Saint Augustine speaketh .

And therefore I wish that my head were full of water , and mine eies a fountaine of teares , that I might weepe day and night for my manifold sinnes and transgressions , quia oratio Deum lenit , lachrymae Ierom. in Esaiam . cogunt , that as my prayers should moue him , so my teares might compell him to haue mercy vpon me .

These and such like are the true sacrifices that euerie Christian man , as a true Priest , is bound to offer vnto God .

3. As a Prophet euery Christian man We should be expert in the knowledge of God and of his will . should dispell from himselfe the mist of ignorance , and increase in all manner of knowledge and vnderstanding , that he may know what the good and acceptable will of God is , for there is nothing more vnbeseeming a christian then ignorance of those things that concerne Gods will , and his owne saluation .

The Philosophers indeed could pierce the secrets of nature , & the Iewes had wit enough , to make a large shekell and a small Epha ; and so haue we all to know the things of this life . Yet all this can but with Adam teach vs a way to run away from God , to make vs erie with the Babylonians , as the Prophet speaketh , thy wisdome ô Babel hath caused thee to fall , and in the end to ouerthrow vs , as the Poet saith of himselfe ,

Ingenio perij qui miser ipse meo .

And therefore Christ which is the way , the truth , and the life , that hee might bring vs to eternall life , hath giuen vs his word , and annointed vs with his grace , and powred on vs of his spirit , that we might in some measure , vnderstand his word and know his will , and edifie our selues in our most holy faith , and that we might know that this is eternall life , Iohn 17. euen to know God , and whom he hath sent Iesus Christ .

This is nobilissima scientiarum , & scientia The excellency of diuine knowledge . nobilissimorum , the most excellent knowledge in the world , and the fittest knowledge for the noblest men of the world : Scientia Prophetarum Dei , a knowledge that the Magitians of Egipt , the Philosophers of Athens , the Rabbines of the Iewes , and all the worldly wise men are ignorant of it , but the true Prophets of Christ , the true Christians doe onely know it .

Now the only way to get this knowledge is , to search the scriptures , for they testifie of me , saith our Sauiour , and by them saith S. Ierome , plenam potes Dei Ieron . ad Deme● . Idem in pr●●em . in Isaiam . intelligere voluntatem , thou maist vnderstand the whole will of God . At ignorantia scripturarum est ignorantia Christi ; but the ignorance of the Scriptures , is to be ignorant of Christ , and to be folded and swadled in all errors , as our Sauiour sheweth , Matth. 21. 29.

And therefore if wee would bee true Christian Prophets , let vs euer bee conuersant in the word of God : and because the Scripture , licet omnibus accessibilis , Aug. epist. 3. ad volus . paucissimis tamen penetrabilis , though they be accessible vnto all , all may haue them , all may heare them , yet are they vnderstood but of very few , we should pray to God that he would open the eies of our vnderstanding , that we may Ps. 119. 18. see the wondrous things of his law , and that we may throughly know the whole will of God : and then we should pray for grace to doe the will of God , while we are in this mortall life , that wee may liue in peace with God in the euerlasting life , through Iesus Christ our Lord , who is blessed for euermore . Amen .

Iehouae Liberatori .

FINIS .