FOr the better proofe of this truth and veritie , I thinke it not amisse , to distinguish into parts , the diuers states of mans being after his creation : to shew hereby by degrees , that it was the will and pleasure of our Lord , to ordaine an effectuall instrument of reconciliation for vs in his Church , that is to say , a remedy far sharper for man after his ruinous downfall after Baptisme , then before , to wit , by sorrow , shame , and sacramentall Confession of such actuall sinnes as he shall haue committed , after the cleasing of his originall .

2. To compare therfore state , with state , we must consider , that as before man was regenerat by the sacrament of Baptisme , and made a member of Iesus Christ , there were two seuerall estates , the one different from the other ; The first , the state of his Creation , wherin he was both made and placed in a path and high way of perfection , his soule proceeding from God his maker , pure , vnspotted and virgin like , without any blemish or soile of sinne . The second , a state of imperfection , of thraldome and vassalage , to which man , by the transgression of Adam , was wholy subiect , and lay groning vnder the waight and burthen of sinne : so in like maner after Baptisme , man being reconciled to God , by the sheding of the blood of Iesus Christ , we may plainly discerne two different estates , far vnequall the one to the other . The first , after our regeneration and cleansing from originall sinne by the sacrament of Baptisme , a state of perfection , holines and sanctitie , yea a state , answerable to the former state of our creation . The second , a state of relapse or falling againe , thorough our owne wilfullnes , into actuall sinne .

3. This premised , euery well aduised Christian may with due regard consider , that as well the first fall of man from the state of creation , as his second fall after his Baptisme and regeneration , was an enthraling of him in the bandes of the diuell , and a meanes to subiect him to the ordinarie course and rigorous seueritie of the diuine iustice , yea a binding him to the bond and paine of euerlasting punishment . Hence is to be gathered , respecting the dignitie of that state to which man after his transgression is exalted , and with a far greater ransom purchased and reconciled , if he contemptuously neglect the same , that he is far more culpable , and more to be punished , as a most rebellious creature and contemner , of the gratious loue and kindnes of his Creator . For if we doe but consider the difficultie and difference , how much more laboriously and painfully , God did reforme the ould , then forme the new , that is , compare our Creation , with our Redemption , we shall plainly see , that in creating , God said but the word , and it was done : but in redeeming words became also deedes : the one he performed with ease and pleasure , the other not without intollerable paine .

4. These thinges well weighed and considered , it may euidently appeare , that the breache of the latter , far exceeded by many degrees the breach of the former . For besides the sinne of ingratitude , the breach of the second , is done with a full aduised will and resolution : wheras the first , was by an hereditary succession . Whence it followeth , that euery man falling into sinne , after his second bond by Baptisme , doth not only by synning offend his Lord and Creator , but moreouer his Lord and Redeemer ; He likewise offends the whole , societie of Christians , the communion of Saints , and the vnited members of Christs Church , into which brother-hood he was admitted by holy Baptisme : and consequently as the bond is extended , so the offence is likewise doubled . It may rightly therfore be concluded , that the delict and offence after Baptisme , far surpasseth , and therfore is to be punished in a far higher degree ouer and aboue the penalties which are due to delinquents , before they be ingraffed and made members of Christ : and so the attonment of the one , to be far different from the reconcilement of the other , by the seueritie , vprightnes and rigor of iustice : yet thorough the application of the merits , death , and passion of our Sauiour Christ , to be fully communicated , to such as truly participat the holie misteries and Sacraments , ordained as meanes of reconciliation in his Church .

IF we seriously consider , the incomparable wisdome of almightie God , the rigor of his iustice , the bowells of his mercie , and withall the iust proportionating the cure and medecine , to the languishing disease and ruinous fall of our first parent , and how , and after what orderly sort he restored him again after his fall , we may easilie gather that it beseemeth the selfe same wisdome , iustice and mercie of almightie God , to ordaine a different medecin and salue , for such as with more aduised will , doe after Baptisme most notoriously transgres his holie commandements , and vngratefully contemne that first grace , which they had receiued of so mercifull a Sauiour .

First therfore , as in our fall caused by Adam , we did sinne in another : so the goodnes of God would , repaire vs againe by another : to wit , by Christ . 2. As the sinne of man in our first parents , was first conceiued in the minde of Eue ; without the work of her husband : so the redeemer of this sinne , was conceiued in the wombe of a woman , without the helpe of her husband . 3. As the first Adam was made of the earth , a pure virgin : so the second Adam was borne of Marie , a pure virgin . 4. As by the disobedience of the first Adam , death proceeded from a tree of life to his damnation : so by the obedience of the second Adam , life proceeded from a dead tree , to our redemption . 5. As the bad Angell perswading the first Eue , hatched the vnfortunat birth of sinne : so the good Angell saluting the second Eue , she conceiued the author of grace , who did ransom sinne . In all which misteries of our redemption , we clearlie see , how God proportioned the plaistre , iust according to the nature of the disease .

2. The like proceeding hath our Lord obserued in the holie Sacraments of his Church . Hence it is , that in the Sacrament of Baptisme , is ordayned , an externall dipping or fall into the water , liuelie representing our fall in Adam . An outward washing , liuely , representing our inward cleansing . The spirituall father and mothers consent , with their actuall beleife , is fully auayleable with the holy Sacrament , to the childes saluation that is baptised : as our consent and will in our first parents , was forceible to breake the commandment of God , both to his , and our damnation : and the like proportion it hath in many other points , which here for breuitie sake I doe omit .

3. Hence it is , that we discerne the correspondence and similitude of water , and the outward washing , with the cleansing , purifying and inward sanctifying of the soule . Which sacramentall water , by virtu of the death and passion of Iesus Christ , geueth entire testimony of the influence of Gods grace , from whence , as from an ocean of all goodnes , our whole blisse and happines is deriued , man being now made Christs by baptisme , and a true member of the same Christ . Hence it is , that in holie Baptisme , there is a full and ample remission , and generall pardon of all punishment , as well of temporall , as of eternall , without any further obligation or bond , to doe satisfactorie or penall workes ; For being by Baptisme wholie vnited to Iesus Christ , planted and ingraffed in that true vine , and made a member of Christ , the whole benefit of his passion is applied vnto vs , euen as if euery sinner had suffered in his owne person , the head yelding all grace and influence , to the rest of the vnited members .

4. Thus much then being well , aduisedlie , and maturely considered , that the mercie and iustice of almightie God , would repaire man after his first fall by such waight and measure as hath been set downe , and that ( by the application of his merits ) smale and sleight should the penalties be that man should suffer and sustaine , so that with the elementall water of the holie Sacrament , all staine and soile of sinne should be wiped and washed cleane away ; And sith that now there followeth another relapse , and a second fall , the malice thereof much more grieuous then the first , a transgression far more enormous then the former , after a most contemptuous and rebellious maner , and against the maiestie of almightie God , and sacred humanitie of our Sauiour Iesus , I say , man thus relapsed after Baptisme , voluntarilie abandoning his Redeemer , can not without a new reconciliation , enioy the benefit of Christs death and passion , or participat of his gratious fauours , thus separated and disioyned by the breach of sinne ; For hauing made as it were , a diuorce and diuision with Christ , and cut himselfe off from the true vine , wherof before he was a member , ( without the influence of diuine fauors ) he rests as a rotten and dead branche , fit only for fuell for hell fyre : no surely , no such withered , blasted and dead member , can draw any life or sustenance from the roote , nor yet enioy the fruits of Christs death and passion , whose merits are no longer communicated vnto any , then they remayne vnited to him .

5. Let it be granted , that the death and passion of Iesus Christ , is a price sufficient to ransom and redeeme a thousand worlds , yet is it beseeming the iustice of God , that now in delinquents and transgressors , where the crimes are personall , and the reuoult of euery sinner , is not thorough his parents , but his owne default , they should be made partakers againe of the merits of Christ , by their owne personall cooperation , reconciling them selues before reuolted from him , and taking vp their owne Crosse , haue part in the burthen with Christ , and groane with Cyreneus vnder the heauie waight thereof , to the cancelling , extinguishing , and full satisfying for their sinnes . For seeing that the waight of sinne lies now vpon the sinners owne back , and that he can nether father , nor mother his sinne vpon any other , but vpon him selfe , he must therfore curb and crucify his rebellious members , and vndergoe some penalties and penances , answerable in some sort , and proportionat by iustice , vnto his offences and delicts

6. Moreouer , it is impossible now , for such as haue fallen from Christ , abandoning his grace and contemptuously breaking his commandment , to haue againe that first great and ample grace applied vnto them , that is , it is impossible to be Baptised againe , & so to be regenerated a new by a new death , buriall and resurrection of Christ , in so easie and gentle a maner , and with such full remission of all sinnes , as that first Sacrament of our incorporation with Christ by Baptisme , did most aboundantly afford and yeld vnto vs. Nether can a bare beleefe , and a slight , simple or superficiall memorie of Baptisme , be auaileable therunto , for so the course and order of iustice should not be obserued , but peruerted ; and greater sinnes should be remitted with more facilitie , then those which were committed before baptisme . It followeth therfore , that for as much as man hath bene illuminated and endued by God with heauenly graces , and made partaker of the death , passion , and merits of Iesus Christ , and of Gods most gratious spirit , now by sining , hauing crucified to him selfe the Sonne of God againe , and made him a mocquerie , it seemeth , I say , most consonant to reason , that there should be a more painfull medecin , for the sati●faction of thi● his delict , then a base memorie , and a bare beleefe only of Baptisme , to wash away such a number of soiles of damnable sinnes .

ALbeit man by his fall , hath so far separated him selfe from God his soueraigne good , and from all fruition of eternall life , with a full purchase of eternall death , yet may he raise him selfe againe aloft , and revnite him selfe wholy a new to that true vine ( our B. Sauiour ) to participat of his gratious fauors , to the a new quicking and viuification of his soule . For as after the fall of mankind being created , although he was wholy separated from God his Creator , there yet remained perpetually a similitude of his creation , a naturall likenes , and an indelible image of his Lord and maker , to wit , his free-will ( though much weakened and defaced ) by which he might arise againe ( although not by his proper force and only power ) to the similitude and likenes of his former creation , and to the liuelie image of his Creator : so conformably in the second fall of man after Baptisme , albeit he hath made hauock and ruine of his soule , yet there stil remaines therin an indelible marke of Christ his redeemer , a signe or caracter imprinted therin by meanes of this Sacrament , seruing as a token , paune , and pledge , of former receiued graces , and for a foundation wherupon man may againe , lay a new ground worke , and so a fresh reare vp his building , to the renewing of his soules health , and full sanctification and viuification of the same .

2. But one thinge is here to be vnderstood by the way , that as man being asisted by grace , may rise againe , so none can haue remission and forgiuenes of their sinnes , out of the store-house and treasurie of Christs death , nor yet participat of his loue and affection , who doe not tast of his paines and passion : whence it followeth , that to enioy the fruit of his bitter death , wherof we depriued our selues thorough our separation from him by meanes of sinne , we must as liuely members , be vnited againe vnto our head . For as the naturall life , consisteth in the vnion of the body with the soule : so doth the spiritualll life , in the vnion of the soule with almightie God . Now there can be no vnion but by the knot of loue , for as the loue of creatures aboue god , vniteth & incorporateth him with them : so againe the loue of God aboue all creatures vnites him with God , with an vtter abandoning and forfaking of the creature ; For such is the nature of loue , that it conuerteth , changeth , altereth , and doth a● it were , metamorphise the whole will and affection , yea and man him selfe into he thinge beloued : whence it followeth , that a sinner louing and affecting sinne , hath feruent desire to suffer all for it , thinking all sustained paine , a sweet felicitie , and all patience , too too litle to endure any affliction for it , and so louing much , vndergoes much ; for he who hath once giuen his full will and consent , esteemes it nothing afterwards to giue his whole wealth and abilitie for what he loueth .

3 Now then , if the loue of creatures aboue God the Creator , hath bene , and is oft times so forcible and violent in the pursuit of them , is it not consonant to all reason that the loue of God , once entred into the hart , should cause therin as great and forcible dislike of sinne , and loue of him ? especially , sith it is not possible , that man should perfectly vnite him selfe againe by loue to God , but with a true hatred and detestation of the euill formerly affected . It is therfore meete , that the sinner purge and repaire with like voluntarie paines and trauells , the voluntarie delights and pleasures , with which the soule so blinded , hath ouer-gorged and englutted her selfe ; and that the loue of God , doe worke as wonderfull effects in the soule in vniting her againe to God , as the disordinat loue of the creature did , in disuniting her from God ; As for example , with all seueritie to punish and afflict hir owne flesh , for that she was the tempting Dalila , which with her deceitfull appetites entised him to sinne . As he made lust , the liuelest image of his thoughts , so now to make it the very bittern●s of his gall . As with silence and secrecie he nourished it , so now with open mouth to publish and disclose it . Lastly , as he made all the powers of his body , powerfull incitements vnto sinne , with auersion and contempt of his Creator , so with a discreet and spirituall reuenge , to curb the ●encenti●e motiues of his rebellious flesh , so to vnite him selfe againe to his Creator , with vtter detestation of the creature , and that by how much the actions both of soule and body , haue bene more forcible to fall to sinne , they be so much the more intensiue to arise to grace : for so much the more is a man capable of heauenly sanctification , by how much he suffereth in his owne person , more penaltie and satisfaction .

4. And for as much as in punishment , which is naturally and properly due vnto sinne ( as wherwith the fault is corrected and reduced to order ) reason would ( as hath already bene said ) that he should willingly accept , yea and fully endeuour to suffer paines , who was so bould and impudent , for his owne pleasure , to trangresse the law of God , and incurre his displeasure ; so that the maner of our reconciliation by penance , is far different from the order and course that Christ instituted for our regeneration , by the holy institution of the Sacrament of Baptisme . For as sinne ( placendo , volendo , delectando intra uerat in animam meam ) entred into the soule , by complacence , willing , and delectation : euen so by the contrarie way , according as the common rule requireth ( contraria contra●ijs curantur ) it is to be expelled and extinguished , displacendo , nolendo , odiendo , contristando , to wit , with displicence , nilling , detesting and sorrowing : that as the conuersion to the creature , was with delight and complacence , so the auersion from the same creature must be , with sorrow & displicence .

5. We see by dailie practise and experience , that where delinquents and transgressors seeke to make their attonement , they ( besides that they be hartily sorrie for their offence ) they spare no kinde of paines nor endeuours , nor yet to part with the verie best portion of their welth and substance , to be securely reconciled vnto some great person whom they haue offended : shall we thinke then , that for euery greuous offender and transgressor , of Gods commandments , so slight an amendes shall suffice , as a solifidian and bare beleefe , without any further satisfaction , or without any penaltie or seueritie , suffered in his person , or in his substance ? No surely , this can be nothinge else but a false cloke to couer careles , sloughtfull , and dissolute liues , and to forme vnto our selues , a most pernicious securitie , of that which so much concerneth our eternall felicitie :

6. That euery penitent sinner , ought thus to satisfie almightie God , by his virtuous , and painfull workes , a further reason may be giuen : because our Sauiours will and pleasure is , that the merits of his passion be so far forth imparted and applied vnto vs , as the order of diuine iustice doth require . For as much therfore , as our Sauiour Christ hath suffered innocently for our offences , and that we were the cause of his bitter passion , we ought in like maner to resemble our head in this his sufferance , both in testimonie of our gratitude , loue and conformitie vnto him , as obedient members mortified with Christ our tormented head , as also of our hatred to sinne , and of the zeale and feruor which we beare to christian iustice . Againe , if we consider his owne wordes in the gospell of Luke 9. Christ willeth vs not to take vp his Crosse , but that euery one take vp his owne , that is to say , that we ought to crucifie our selues for our sinnes , as Christ did , and so by our owne satisfaction , to apply the merits of his , to ioyne our Crosse with his Crosse , that so the members take part with their head , for else there would be vntouched members , vnder a torne and thornie head , which were preposterous .