THE THREEFOLD STATE OF MAN UPON EARTH; CONTAINING. 

The glory of his Creation,  
The misery of his Fall, And  
The sweet mystery of his Reparation.    
DISCUSSED IN three several Sermons at the COURT, BY CHRISTOPHER HAMPTON, DOCTOR of Divinity, and one of his Majesty's chaplains in Ordinary.  
Now Lo: Archbishop of Armagh, and Primate of all IRELAND.  
DUBLIN, Printed by the Society of STATIONERS. Anno Dom. M.DC.XX.   

TO THE RIGHT HONOURABLE SIR OLIVER SAINT-IOHN Knight, Lord Deputy of IRELAND.  
MOst honoured Lord: I have taken boldness to dedicate unto your Lordsh. these Meditations concerning the Creation, Fall, and Restitution of Man, for the honour I bear to your high place: and to testify my humble and thankful acknowledgements of your manifold, noble, and ready favours done both to myself in particular, and to this poor Church of Ireland in general: She, being in the quality of a Pupil (as that condition is fatal to the Church) and severed with vast Seas from the comfortable sight of her gracious Guardian, was forced to fly to your defence that bear his Sword. hath often been refreshed by it, and seldom implored aid in vain. Proceed with diligence and constancy, in this honourable protecting of Christ his Ministers. The cheerful respects or entertainments given in that kind, make you resemble him the better which putteth you in trust: they will make true Religion shine in the Church, piety, obedience, tranquillity flourish in the land, and accumulate God his blessings, the Churches, and Commonweals upon your person and Government: which no man can wish more cordially than  
Your Lordsh. most affectionate, to do you honour, ARMAGH.   


THE GLORY OF MAN'S CREATION.  GEN. 1. VER. 26. 
Furthermore God said, Let Us make man in our own Image, according to our likeness.  
TWo things are considerable in this Text: first, the Creator: secondly, the Creature. And so it will help us in the knowledge of God, and of ourselves.  
Concerning the former, S. Hilary saith, Perfecta scientia est sic Deum scire, ut licet non ignorabilem, tamen inenarrabilem scias. credenndus est, intelligendus est, adorandus est, & his officijs eloquendus est; This is a perfect knowledge so to know God, not as one that could not be known at all, but as one that cannot be expressed. he must be believed, he must be understood, he must be worshipped, and with these offices he must be spoken of.  
Poets write that Prometheus made man of clay; Res eos non fefellit, sed nomen artificis, mistaking not the thing itself, but the artificers name: 
1. Cor. 15.47.  for the first man was of the earth earthy. Prometheus was not the Architect in this building; for the Holy Ghost teacheth us here, by the pen of Moses, that it was God which said, Let us make man, therefore it is he that hath made us and not we ourselves. 
Psal. 100.3.   
Yet he might have the concurrence and aid of others with him, 

No help in our creation.  
Esa 44. I am the Lord that made all things that spread out the heavens alone, and stretched out the earth by myself.  
Rom. 11.34.35 He spoke not to the Angels.   because he saith, Let Us make man; as if many were joined together in the business. Not so neither: for, Who hath known the mind of the Lord? or was his Counsellor, and hath taught him? who hath given him first, and he shall be recompensed? When he said, Let Us make man, he spoke not unto the Angels. Are they not all ministering Spirits? and then how should they be creating powers? They are our fellow servants, creatures as we are, and beneficiaries of God his graces with us; not consorters or companions of his glory. They are sent forth to minister for their sake that be heirs of salvation, not to be founders or coadjutors of our creation. They cannot be servants in the one, and master workmen in the other: they cannot be creatures and creators: they cannot be Gods messengers and his compeers too.  
So man should be created in the likeness of Angels; for he saith, Let us make man in our Image. That Moses confuteth in the next verse. In the Image of God he made man, 
God and Angels have not one image.  not in the image of Angels; unless any should be so vain to imagine that there is one and the same image common to God and Angels. Some of them did affect to be like unto the Almighty, and it was adjudged robbery, for a document of instruction to terrify every creature from such presumptuous comparisons, and to contain all sorts within the lists of their vocation. Verily none but God is like unto God: the Son unto the Father: the Holy Ghost unto them both. He only hath the character & image of the invisible God, that is the first begotten of all creatures. Philip, he that seeth me, seeth the Father: again, 
joh. 14 9 joh. 10.30.  I and the Father are one; without inequality, without dissimilitude: When he saith, Let us make man, he leaveth no inequality. reddidisti authorem cum socium professus es. When he addeth, in our image, where can be dissimilitude?  
Est enim Dei filius Deo patri natura aequalis, habitu minor: In forma serui quam accepit, minor est patre: 
Aug. de Trinit lib. 1. cap. 7.  In forma Dei in quo erat etiam antequam hanc accepisset, aequalis est patri: In forma Dei, verbum per quod facta sunt omnia: In forma serui factus ex muliere, factus sub lege, ut eos qui sublege erant redimeret. Proindè in forma dei fecit hominem, in forma serui factus est homo, nam si pater tantum sine filio fecisset hominem, non scriptum esset faciamus hominem ad imaginem & similitudinem nostram For the Son of God is equal to the Father in nature, inferior by habit: In the shape of a servant which he did take, he was less than the Father: In the form of God which he had before he took that shape, he was equal to the Father: in the form of God, he was that Word by whom all things were made: in the shape of a servant he was made of the substance of a woman, made under the law, to redeem those that were under the law. Therefore being in the form of God he made man, & being in the shape of a servant was himself made a man: for if the Father alone had made man without the Son, our Text would not have set it down in these terms, Let us make man in our own image, according to our likeness.  
Seeing then that here a Noun singular, dixit Deus, is joined with a Verb plural, faciamus hominem; and that the Scripture speaketh of God in the one number, and the other particularly as of one, and by the name of a multitude, as of many: I need not trouble you with further search to whom he speaketh when he saith, 
Faciamus hominem: Many persons in the unity of the Godhead.  Let us make man, but may rather call you to observe, that there be many persons in this unity of Godhead, and yet but one substance in this plurality of persons.  
The Father eternal maketh and preserveth all things by his coeternal Wisdom, with his substantial virtue. Christ teacheth us this cooperation of Father and Son: 
joh. 5.17.  My Father worketh as yet, and I work. Now Father and Son work not without their love, their gladness and essential power, which is the Holy Ghost. If all these persons do concur and join together in the work of man's creation, we see the persons that are spoken unto, and the plurality comprehended under faciamus. Again, by the conclusion of their decree, that this excellent creature should be stamped with the print of their own image, you may discern the unity of their substance; because all three have but one image, ad imaginem nostram.  

But one God.  And indeed there can be but one thing that is infinite. Will you make more than one? Consider first where they shall be contained: for one infinite must be contained every where, and fill all places; But God is infinite, therefore there can be but one God. Other things increase by multiplication; so doth not the Godhead: whatsoever is added to it, doth not multiply, but diminish it.  
It is not good for man to be alone, therefore God made him a help meet for him. 
Gen. 1.18.  With God it is contrary, good for him to be alone, and necessary too: otherwise he cannot be such as the Scripture describeth him: three sacred persons without confusion, and one blessed Deity without division. Noli intellegere ut credas, sed crede ut intelligas: intellectus enim est merces fidei. Understand not that you may believe, but believe that you may understand; for understanding is thereward of faith.  
The work of creation belongeth to none but to this Godhead alone. jerem. 10. 

The work of creation belongeth to the Godhead alone.  
jerem. 10.11. Reuel. 14.7.   Let the gods perish that made not heaven and earth. And on the other side, he that did it, the Angel would have adored, Worship him that made heaven and earth.  
It is attributed to the Father partcularly, 

How it is attributed to the Father.  
Act. 4.24.27.   Act. 4. Thou O Lord God which hast made heaven and earth etc. doubtless against thy holy Son jesus, Herod and Pontius Pilate gathered. The like is ascribed to him also in the articles of our faith, where we profess a Belief in God the Father Almighty, maker of heaven and earth: and yet we hold firmly that the works of the Godhead Quoad extra, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, actions common to the whole Trinity, wherein all three persons do so concur, and keep correspondency, that every one hath nevertheless some peculiar operation apart. As for example: The incarnation of the Son of God, was an action or common work of the whole Trinity; yet the Father had a peculiar part in it, namely, to send his Son: And the Son again had his part, to take flesh, and to combine it into the unity of his person; which is not communicable to either of the other two persons: for neither Father nor Holy Ghost could be incarnate. It was not the Nature of God that did take the Nature of man, for then all three persons must have been incarnate. The Word only, being the second person in Trinity, was made flesh, and took the seed of Abraham; the person only was incarnate, which is peculiar to the Son alone, and cannot be communicated to the Father or Holy Ghost.  
The Holy Ghost had another part in that business; he came upon the blessed Virgin, overshadowed her, and by purifying that part of her substance, built up a body fit for the Word.  
So we do say in this work of creation, It was a common action of the whole Trinity; and nevertheless for distinction and order sake, we say, That there was one operation of the Father, another of the Son, and another of the Holy Ghost. The Father, as Basil writeth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Father the commanding cause, the Son the working cause, and the Holy Ghost the finisher. The Father createth by his will, the Son by his operation and work, the Holy Ghost by giving life and motion. The beginning of the work is in the Father, and he createth all things by his Wisdom or Word, and the Holy Ghost nourisheth, hatcheth, hovereth over the creatures to infuse life and motion into them. 
The Father doth not exclude Son or Holy Holy Ghost.  In the Creed and wheresoever else the Father is called creator of heaven and earth, it doth not exclude the Son and Holy Ghost out of this business, but showeth the manner and order of the action, and which person hath precedence.  

The first work of the Godhead fitly attributed to the first person  Is not the creation, which was the first outward work of the Godhead, fitly attributed to the first person, that is of himself and of no other? Surely this work sorteth best with the Majesty of the Father. But that doth not exclude the other two persons, as if they had no part in the matter of creation. 1. Cor. 8. 
1. Cor. 8.6.  the Son is called the only Lord. How? Surely not to infringe the Father's power, but to exclude Idols and feigned gods. So is the creation given to the Father, to exclude creatures and vain gods; not for derogation of any thing from Son and Holy Ghost. Act. 14. We preach unto you, 
Act. 14.15.  that you should turn from these vain idols, unto the living God that made heaven and earth.  
They were joined therefore in the creation of all things else. 
Three persons joined together in creation of all things.  But the Holy Ghost did so direct the Secretary of this business, that here it is conspicuous: the first revelation of the Trinity appeareth in the creation of man, 
First revelation of Trinity in the creation of man.  that he might so worship and acknowledge God.  
Besides other things that be extraordinary here, & different from his former course: there he spoke the word and they were made; he commanded & all things else were created: here he taketh a greater work in hand, because he ordereth all above the vulgar: there he left the beasts and trees unto the earth to be fashioned; here he taketh the work into his own hands, and frameth man himself: he performeth the office of a true parent; he made the body, he infused the soul, Illius est totum quicquid sumus. There he bids other things come out of the earth alive instantly; here the producing of man hath a privilege, and is not done so suddenly: there was nothing but producat terra; here the business is not passed over with a bare mandate, but we have the summons of a Council, Faciamus hominem. O the deepness of the riches both of the wisdom & knowledge of this Council! O great Senate, where all things were determined! Circumspect, where every occurrent was foreseen! Holy, where nothing was done upon advantage! Just, where place is not left for any complaint!  
What could escape such a consultation, where the Father adviseth with his Wisdom, considereth seriously with his holy Spirit? not for difficulty that was found in this business, more than in the rest: Naturae imperat, possibilitati non obtemperat: What was hard to him, cui velle est fecisse, whose will was powerful, that hath done whatsoever he pleaseth both in heaven and earth? Whereto then serveth this deliberation? Verily to teach us that our creation was eminent.  
The skilful hand of great Besaleel the cunning artificer of all the world, makes it eminent: the device held by these three sacred persons for the adorning of it, makes it eminent: the arrest & resolution of their conference, that they would make man according to their own image & similitude, makes it most eminent. Can any thing be more excellent than the image of him that is author of all excellencies? Nothing certainly but the pattern itself. And if he be magnified of all things else, there is yet more cause that his praise should never go out of our mouths: 
Aug. in Psa. 70.  In prosperity, because he doth comfort us: in adversity, because he doth correct us: before we were, because he hath made us: afterward, because he adorned us: when we sin, because he forgiveth us: when we turn again, because he helpeth us: when we persist, because he crowneth us. To him be all honour and glory both here and throughout all generations. Amen.  
Thus I leave the Creator, with thanksgiving, and come now to treat of the creature.  
In the next Chapter Moses recordeth man's creation; The Lord God also made man of the dust of the earth: 
Gen. 2.7.  That none should please themselves too much in the flesh, it was made of dust, and returneth to dust again. 
Why man was made of dust and turneth to dust again.  But this Text calleth us to consider of the quality, ornament, and fashion, rather than of the matter or substance of our creation, Let us make man according to our image.  
The Scripture giveth this Image, both to the Son of God, and unto man; not alike: 
The Son of God and man bear the image of God.  for man is not the whole image of God; the Son is: Man is not the essential image, nor coeternal, nor of equal Majesty with God, as Christ is: man is the created, finite, and image of gratuity; not the natural or engraven image made unto the image of God: the Son is the very image of God, not made, nor created, but begotten.  
In the beginning God made man right; He looked upon all that he had made, and they were very good. 
Genes. 1.31.  Besides this general goodness; 
Man had some extraordinary perfection.  it seemeth here that in particular man had some extraordinary perfection, as it were a Sun of brightness shining in him: for Moses relateth not a bare creation, but a creation accomplished with the image of God.  
I see you are not unwilling to hear my poor meditation and discourse hereof: let me beg the assistance of your prayers also; then I trust God will guide it to his glory, & your better satisfaction: otherwise it is a hard province that I take in hand. For what experience can we have of this light, that feel nothing but darkness within ourselves? We can have no knowledge of this image by fruition, but by want of it. And what if the light of Scripture faileth too? Verily either my eyes be dim or there is not much set down in precise terms, wherein Adam his perfection did consist; Yet we may happily espy aglimpse thereof in the darkness that possesseth us. Contraries set together, do clear one another: and by the reparation of mankind, some estimate will be made, what dignity it was from whence he fell.  
Flaccius Illiricus, a man otherwise notably learned; when he comes to consider the nature and condition, as well of original righteousness (which is certainly a great part of the image we seek for) as of original sin: dares not say they be accidents, lest he should extenuate them. So by Flaccius his implication, this image must be the very substance of man, and then necessarily either body or soul. Sure not the body; that is but a lump of earth, 
The body of man is not the image of God.  and hath no representation of God at all: unless we should make him a muddy God, as we are called earthy by reason of these bodies of clay.  
Again, when the image of God is defaced, yet we see the body remaineth whole and entire. Anthropomorphites and jews may entertain such opinions: Christians will easily conceive that the body can be no image of God.  
Neither is it the soul of man; so when a man hath lost the image of God, 
The soul is not the image of God.  he should lose his soul withal: and after his fall man should have no soul until his regeneration and new birth.  
Are not the souls of many wicked ones in hell? Surely the image of God shall never come into hell, but that substance of man only, which is destitute of God's image. The image of God shall be with God in life, and everlasting joy.  
Let no man imagine that this image is any part of the soul now destroyed, and lost by man's fall: 
No part of the soul is the image of God.  the other powers of the soul remaining safe and without hurt. overseeing the soul is Tota in toto, & tota in qualibet parte, it cannot be that any part of the soul should be lost, but that the whole substance must perish with it; yea, and this inconvenience would follow (for contraries must be sub eodem genere) that original sin, which is opposite to this image, should be reckoned only for a part of man's soul: & so the corruption thereof should not spread it self to the whole man, but be restrained only to one part of him, and the rest abide sound without infection.  
You see that the image of God, is neither body nor soul, nor any part of one or other. What then? Verily the rightness and perfection, connatural and concreated in both.  
A faithful Secretary saith here, that man was made to the image of God; therefore it was no one portion of him that was made to that image, but the whole man. If the soul only had been made to the image of God, then must it be the soul alone that offended, 
The soul only not made to the image of God.  the soul only that is punishable for the guilt of sin: But the Scripture testifieth that it was not the soul alone, that offended in eating the forbidden fruit; for the eyes also were in that trespass, the ears, the hands, the heart, and the whole body, as we see by the sequel.  
The soul certainly is the fairer subject, 
The body is not uncapable of the image of God. 1. Cor. 6.19.  and the more beautiful harbour: but the body was not incapable of the image of God; then how should it be the Temple of the Holy Ghost? That which receiveth God, is capable of his image.  
I will not be contentious in the cause, for the Church of God hath no such custom: but it seemeth very reasonable, for that to carry the image of God before man's fall, 
That bore the image before man's fast, which is redeemed and sanctified to bear ●t again, 1. Cor. 6.20.  which is redeemed by the precious blood of jesus Christ, and sanctified to bear this image again. And Christ hath redeemed the whole substance of man, body and soul; Know ye not that ye are bought with a price? glorify God therefore in your bodies, and in your spirits, which are Gods: therefore the image of God was in both.  
What shall I say of our Regeneration? Doth it not show where the image of God was placed? Is it not a restitution and reparation of that which was decayed or lost? And we are regenerate both in body & soul; therefore the image of God was in both. If the body be renewed, if it be redeemed, if it be the Temple of the Holy Ghost, if it look to be glorified; why should it be unworthy to beat some portion of God's image?  

The image of God.  The image of God in my understanding, is that high perfection of whole Adam, and the integrity of all the powers both of his body and of his soul, and that conformity or congruity that he had with God his founder and Architypus.  
In that which followeth you do expect, and I will endeavour to show, what things they be that this image doth comprehend.  

Theodoret.  Some say that man was made to the image of God, in that dominion and power which was given him. The words following our Text, do favour that opinion; Let us make man in our image, and let him rule over the fish of the Sea, 
Image of God in dominion.  and over the fowl of the heaven, and over the beasts, and over all the earth, and over every thing that creepeth and moveth under the earth.  
S. Basil. Mox atque creatus es, princeps creatus es: Assoon as thou wast created, thou wast made a Prince. again, Illud, Faciamus et Dominetur, declarat ibi esse imaginem Dei ubi potentia est dominandi: Those terms, Let us make, and, Let him have rule, declareth the image of Cod to be, where the power of government is. And who can doubt of this in Adam, that reads how the beasts came to do their homage and fealty to him, as to the Lord and great master of all the world?  
The Apostle would have the man to pray bare headed, for as much as he is the image and glory of God: 
1. Cor. 11.7.  but the woman is the glory of the man, and not the image of God. This may not be understood of the integrity and rightness of the inner man; thereof the woman was partaker as well as the man: in the Lord there is neither male nor female. Therefore it must be understood of the glory of dominion; that ecclesiastical and economical power was given to the man, and denied to the woman.  
So then, to be created to the image of God, is to be placed in authority and government. Hereupon the Magistrates in Scripture are called gods, Psal. 82. 
Psal. 82.6.  because of their power.  
Behold one portion, not the whole image of God; whereunto unless inward rightness be added, that power may soon degenerate into cruelty; and than it is so much the more dangerous in man then in any other creature, because his injustice is armed with reason. Therefore in the image of God, we do join, with that power which I have spoken of, knowledge & righteousness, as guardians and moderators of his power.  

Ephes. 4.24.  S. Paul, Ephes. 4. placeth the image of God in righteousness and holiness, figuratively by Synecdoche. For albeit these be principal and special parts of the image of God, yet more is requisite: they are not all, but such as we ought chiefly to seek, because the rest do follow them. And now if you please to make trial, you may find them both very plentiful in Adam.  
First of his knowledge: if it may be esteemed by the objects, it will be plain that he knew God, the creatures, and himself. Was it possible that he, carrying the image of God, receiving rules of his life immediately from God, having most sweet and familiar conference and conversation with God, should be ignorant of any thing that pertained to God, and meet for him to know? Again, knowing God truly and rightly, what could he want in the knowledge of the creatures? He that gave names to every beast, according to their disposition and nature, and he that received charge from God to dress the Garden; needed no Gesner, no Pliny, no Aristotle to instruct him de Historia animalium, or to inform him of the natures of any of the creatures. And was his knowledge like hypocrites eyes, that see, extramittendo, non intromittendo, quick abroad and dull at home; able to discern moats in others, and not beams in themselves? No, Adam was not so; he understood as much of himself, as he did of any thing else.  
Though he was in a deep sleep when Eve was taken out of him, and felt nothing; though the rib which she was made of, was closed up again, and flesh put into the place thereof, that he miss nothing; yet as soon as the woman was brought unto him, he cried out by and by, This is flesh of my flesh, and bone of my bone: which he could never have done, without an admirable light and knowledge of himself and his own nature.  
I have given you a taste of his knowledge: consider now, and look if it were eclipsed by any waywardness or indisposition of his will. 
Gen. 2.17.  The fashion of the commandment proves the contrary; At what day soever thou eatest the fruit, thou shalt die the death. Sure the justice of God is so unreprovable, that he would never have mentioned, much less inflicted penalty, had not the will of man been most free to perform all that was required.  
God made man right; and what rightness could he have without a free will? He was created to the image of God; and is any thing more agreeable thereunto, then true and perfect liberty? He was crowned with glory and honour; and what honour can there be, where liberty and freedom wanteth?  
To conclude this point then: As Adam's mind did rightly know God, that he would be worshipped with fear and love; so did his heart and will accord to do it affectionately with all their power. Neither was there any thing at all in the whole nature of man (for then he did not so much as think of sin) but that his mind might understand all righteousness, and that which he understood the whole man might desire, and that which he desired, he might perform also, without any interruption or let. Mark then the righteousness of that blessed man: As God was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and embraced man with a fatherly affection; so Adam in a kind of interchange of piety, was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and entertained the love of God with true love again.  
Oh that he had been as firm and constant to the end as he was staight and right in the beginning. Improbitas illo fuit admirabilis aevo. He was created to the image of God, and therefore also to immortality & perpetual society with God.  
If man had been mortal by his creation, he had not then been made to the image of God: Mortal nature is not the image of God immortal; neither is the immortal God a pattern of a mortal creature.  
Besides, death and mortality came of sin, and are the rewards of sin. And then Adam was so free from sin, that he thought not of it before his fall; therefore no place left for death: and where death cannot enter, there must be immortality. You will ask then, how he should have been preserved from age, from infirmity, and from death? Well enough, if nothing had come to procure them.  
Si enim vestibus Israelitarum praestitit Deus per annos quadraginta sine ullo detrimento proprium statum: 
Aug. de bono Conjugal. c. 2.  quanto magis praestaret corporibus obedientium praecepto suo foelicissimum quoddam temperamentum certi status: donec in melius converterentur, non morte hominis qua corpus ab anima deseritur, sed beata commutatione ab animali ad spiritualem vitam: For if God by the space of forty years gave a continuance to the Israelites attire, without any hindrance or wearing them out; how much more would he have given a most happy temperature of a certain perpetuity to their bodies, obeying his commandment, until they had received a better change; not by death, wherein the soul doth forsake the body, but by a blessed change from the natural to the spiritual life.  
This is the received opinion of Divines; That if Adam had not sinned, then as soon as the number of Saints had been accomplished, men should have been translated from earth to heaven; 
Heb. 11. ●. 2. Reg. 2.11.  from their natural life to the spiritual life, as we read of Henoch and Elias.  
Immortality is the last beam, and as it were the close of Adam's brightness, to give continuance to the rest of his endowments; and by them also immortality itself is illustrated. For if it be severed from the rest, then is it a detriment, and no benefit: as in the wicked and damned, immortality shall be no radiant beam of light, but a perpetuity of darkness. This is one point to be considered in Adam's immortality.  
Another, that his immortality must not be measured by the extent thereof: for so you shall find it but short, narrow, diary; an immortality peradventure of one days continuance. But look upon it in the foundation, and there you may find matter to prove it. For if Adam, after he was made infirm and bruised by sin, adjudged to death, and expulsed out of Paradise, did yet for all that linger in the earth, 
Gen. 5.5. & 27.  after it was cursed too, nine hundreth and thirty years; Iared nine hundreth sixty two years, Methusalem nine hundreth and sixty nine years: might they not have lived more easily so many thousands or millions of years, in their healthful Park, if they had persisted with integrity? No doubt they might. That holy place which cast out sinners, would never have admitted death. For assurance hereof, he had an infallible pawn and pledge in the Tree of life, as a Sacrament that consigned immortality to him: So he had this compliment of God's image, because it was in his power not to die.  
Farewell then mortal and immortal Adam: immortal from God, and mortal by yourself: immortal in creation, and mortal in trespass, mortal in act, but immortal in possibility and power.  
Now you have, according to the slenderness of my understanding, the whole quadrant of man's perfection; the height, and depth, and length, and breadth, even all the dimensions of the image of God: squared on one side with absolute authority over all the creatures, on the other side with the perspicacy of knowledge, on the third, with sincerity of righteousness, on the fourth, with possession of immortality; that which way soever he be placed, you may find him a perfect and happy man.  
And who could have desired more? I guess what you think; but so it would not have been well: I would have all Praedicatores, non argumentatores, Magnifiers rather than disputers of God's works.  
Peradventure you wish that these rich jewels might have been so fastened to our parents, that they should not have lost them; and that man when he had all this honour, might have been no changeling. If the creature had received this, what should the Sovereign have reserved for himself? immutability is so peculiar to God alone, that it cannot be communicated to any other. 
Esa. 42.8.  Doth he not say, Gloriam meam alteri non dabo? I will not give my glory to another? Doth he not say, 
Mal. 3.6.  Ego Deus, & non mutor? I am God, and in me is no change? Doth he not therein plainly let us understand, that all things else must be variable? Doth not our Text tell us, that his purpose was to make a man, and not a God? Was it not sufficient that God made him right? ay, but he left man power to sin also. True: yet in that he sinned, the fault was not in God that left him power, but in the man himself, that abused this power, and converted it to the use of sin, which he received for the glory of not sinning. Albeit he sinned by means of the freedom which he received, yet did he sin, not because he could, but because he would sin: will you have that proved?  
When the Devil and his complices transgressed, the holy Angels did not transgress: Why? Not because they could not, (for they had freewill too) but because they would not. O malum liberum arbitrium, quod adhuc incolume parum habuit firmitatis: O unhappy freewill, which had so little constancy when it was sound.  
Let us put the case, that God had given man such a light as he could not extinguish: What praise? what glory? what retribution should he have expected for doing well, if he could not have done otherwise? what then? If God made man right, and afterward left him in the hand of his own counsel; was it not that his well doing should be the more glorious, when he had power to do otherwise?  
When the kind father had given one moiety of his goods to an unthrifty son, 
Luc. 15.12.13.  which wasted it by prodigality, Where was the fault, in the father that gave it, or in the son that spent it to his overthrow?  
Cur ergo non faceret Deus hominem, quamvis eum peccaturum praenosceret: cum & stantem coronaret, 
Aug. de catechiss. rudib. cap. 18.  & cadentem ordinaret, & surgentem adiuvaret, semper & ubique gloriosus bonitate, iustitiâ, clementiâ? Wherefore then should not God make man, although he had a foreknowledge that the man would sin? when as he crowned the man standing, ordered his fall, and did help his rising; even God that is always and every where glorious in goodness, righteousness and clemency. So let him be acknowledged and praised in the Church through all generations. AMEN.  
FINIS.   

THE MISERY OF MAN'S FALL.  ROME 5. VERS. 9 
As by one man's disobedience many were made sinners; so by the obedience of one, shall many also be made righteous.  
THE obedience of Christ is much magnified, and very justly: it failed not in the least tittle; it continued to the last period of humane, things, even unto death: he preferred it above life, and was content to lose his life rather than his obedience; therefore it was great every way. But how we may reckon so securely of it, as if we had performed it ourselves; or how one man's obedience may serve so many thousand believers, even good consciences sometimes waver; others that have not been instructed, wonder, and certain scoff at it as a Paradox. For satisfaction of all, the Apostle here maketh the matter plain, by a golden comparison of the ruin and restitution of mankind. These two, being contraries, must follow one rule: But there is no other course taught, no manner delivered for the restitution, save that which happened before in the ruin of mankind; Therefore all doubts, wonderments, and scoffs may cease. Christ is no less effectual to bring righteousness into the world, than Adam was to bring sin: But by one, that is, by Adam alone, sin entered over all; And is it possible then that Christ's righteousness should be defective? The Apostle saith no to it: As by one man's disobedience many were made sinners: So by the obedience of one, shall many also be made righteous.  
Quem supplantavit aliena malitia, prodesse ei potest charitas aliena. If one man's disobedience wounded me, may not another man's obedience heal me? Yes verily: Even so then (sweet Lord) let it be thy good pleasure to deliver me. For I was taken by theft out of the land of the hebrews, 
Gen. 40.15.  and cast into this dungeon, if not altogether guiltless, yet in respect of him that seduced me, somewhat innocent. Is not this Naomie, that beautiful creature, that was like a little god upon earth? adorned with his image, armed with his authority, inspired with his righteousness, furnished with an ability and power of immortality? Yes verily But the voice of the Turtle dove is now he● 〈◊〉 our land: 
Cant. 2.12.  a voice of sorrow and heaviness, therefore call him not Naomie, 
Ruth. 1.20.  that is, beautiful (as she saith in Ruth) but call him Mara, that is, bitter. For he that might have perpetuated our glory, in stead thereof hath left us much bitterness.  
Is it not a grievous necessity, that he hath conveyed guiltiness sooner than life? that we should be sinful before we have sinned? transgressor's ere we have trespassed? that one man should eat of the sour grape, and all our teeth be set on edge? 
jere. 31.29.   
But complaints are not pleasing, when they be necessary: and I would not begin my tunes with a dump. The consideration of God's purpose and counsel herein is of sweeter consequence. And yet the holy One of Israel is so free from any charge in Adam's fall, or other heavy occurrents in the dispensation of the Old Testament, that his principal intents are only in the New. Here is the body, there be but shadows: here is the accomplishment, there is but the A, B, C, & beginnings. the truth is here, there are but figures: or if truth be there too, it is so muffled up with ceremonies, that it cannot be easily discerned, without some lustre from hence. For the Law was given by Moses, but grace and truth came by jesus Christ. 
joh. 1.17.   
Adam's revolt, and the contagion thereof, registered in the Old Testament, are not the principal matters of God his intendment: if we should rest there and go no further, what can they yield us but astonishment, horror, and sad impressions?  
The chief decree, purpose, and counsel of God from all eternity, was to elect men to salvation for his glory. In the execution of this decree Adam fell, not without the foresight of God, who in his unspeakable bounty would never have suffered it, as S. Augustine writeth, unless he had been also of omnipotent wisdom, to extract good out of evil, and to bring light out of darkness. Therefore he subordinated it, made it serve his purpose, and set Adam for a sign. So our Apostle writeth, that he is a figure of him that is to come, Vers. 14.  
The first man did shadow out the second: the earthy man represented the heavenly: that which should be performed in the one, was foreshowed in the other. Adam's disobedience was a typical prophecy of Christ his obedience: the propagation of his sin, and the punishment thereof a prophetical testimony of the imputation of Christ's righteousness, and the efficacy thereof.  
Seeing then that it pleased God in our very fall to reveal the goodness of his counsel, for our restitution: to propound Adam as a type of Christ, and by woeful experience of that we feel come from the former, sweetly to forewarn and instruct us comfortably, what to expect from the other; we have the more encouragement to attend to this comparison, that is avowed with so good authority: 
Psal. 126.5.  If we begin in tears, we shall reap in joy. If the entrance, propagation, and punishment of sin be tragical and sorrowful; the profligation of it, and the reentry, diffusion, certainty and glory of righteousness will exceed in comfort.  
The comparison offereth us a view of both: of the beginning and progress of sin, & righteousness too. The Apostle beginneth first with sin; not for order, or any original priority that it had in the beginning: he saith, that by the disobedience of one man, many were made sinners; at the first therefore was nothing but righteousness.  
Now the course is preposterous: for that is not first which is spiritual, 
1. Cor. 15.46.  but that which is natural, & then that which is spiritual.  
Even so the Apostle proceedeth; not to righteousness, which was first in order, but to sin, which hath gotten to be the first by disorder: Esau got precedence, but jacob hath the blessing.  
As by one man's disobedience etc. It is spoken indefinitely: therefore for this one man, if we make search and inquire who he was, it is not altogether without cause. In the Epistle to Timothy, 
1. Tim. 2.14.  Saint Paul qualifieth Adam his offence: for he saith that Adam was not deceived, but the woman was deceived, and was in the transgression. Ecclesiasticus cap. 25. A muliere initium factum est peccati, & per illam omnes morimur: 
Ecclus. 25.24.  Sin had beginning from the woman, and by her means we do all die.  
In like sort S. Augustine writeth also, lib. 4. de civet. Dei cap. 11. Non existimavit Satan. The Devil did not think that the man would be easily credulous, or soon to be beguiled, but by yielding to the error of another. As it was with Aaron, who in likelihood would not consent to the people's error, for making of an Idol, by inducements of persuasion; but was fain to yield to the importunity of their sway. As also it is not credible that Solomon did serve idols of ignorance, but that he was drawn to such sacrilege by feminine flatteries & enticements: So S. Aug. conceiveth of Adam, that he believed not the Serpent, but consented to his wife of matrimonial indulgence, and would not be severed from his only consort and companion, not in the communion of her sin. Etsi credendo non sunt ambo decepti, peccando tamen ambo capti sunt & Diaboli laqueis implicati: Although man and woman both were not deceived in believing the Serpent; yet both of them were catched and entangled in the Devil's snares.  
But when God saith in Genesis, 
Gen. 3.22.  Behold Adam is become like to one of us, knowing good and evil, it confuteth S. Augustine's conjecture, and showeth manifestly that Adam also was circumvented with error, and overtaken in fraud: else why is this work put upon him? Wherefore doth God upbraid him so ironically, that he is now like unto God? This Sarcasmus, in my understanding, is a taxation of his credulous temereity, in believing the Serpent's promise. Irridens utique Deus non approbans hoc dixit, quod putabas te similem fore nostri; ergo quia voluisti esse quod non eras, desijsti esse quod eras. S. Ambr. de Elia & ieiun. For God speaks it by derision, not by allowance: Thou hadst a conceit to become like unto us; therefore in affecting to be more than thou wast indeed, thou hast lost even that excellency which thou didst receive.  

1. Tim. 2.14.  When S. Paul writ to Timothy, that Adam was not deceived, but the woman; he meant not to extenuate the man's offence, or to exempt him from the fraud or imposture of the Devil: but to show whether sex was more credulous, infirm, and like to be seduced. Herein he concludeth the woman to be the weaker vessel, and forbiddeth her to teach in the Church, because that when she was yet perfect and sound, the Serpent began with her as the easier to be deceived.  
Saint Paul did think that the Serpent would resort to his former instrument, and so hold the ministry in less regard, for the weakness of their sex. Behold S. Paul's project in the words to Timothy.  
Here in this Text another matter is in hand. No question here, whether the man or woman was first in prevarication: were that the point, the Devil in his pride would have the start of both; He was a sinner from the beginning. The propagation of sin is the thing now considerable, and what person it was that brought a succession of sin throughout all mankind. And as well here, as in all other places, the Scripture attributeth the matter of propagation, not to women but to men.  
Therefore we will dismiss Eve, if you please, as our Saviour Christ dismissed the woman taken in adultery; 
joh. 8.11.  not for an innocent, but because she is not here impleaded: Adam is the man which the Apostle now chargeth. Wherewith is it? For gluttony, or intemperance of his throat? No: there was affluence of all other delicacies in Paradise to satisfy such desires. Is it for his curiosity and vain love of knowledge? Neither: For although that be a fault, to be wise beyond sobriety, yet could it not have brought so heavy a sequel. What was it then? He affected that fruit, Non vescendi libidine, sed animositate exultandi; not in any linger desire to the meat, but in a kind of lustiness to break out. What greater lustiness, then that this child of the earth was not content to be like unto God, unless he might also be equal with him?  
Quid huic deerat, quem misericordia custodiebat, docebat veritas, regebat iustitia, pax fovebat. Sed heu ad multam insipientiam & perniciem sibi ac posteris suis descendit de Jerusalem in Hiericho. Siquidem incidit in latrones à quibus legitur despoliatus. Anon despoliatus qui domino veniente nudum se esse conqueritur. nec vero poterat revestiri, vel ablata sibi recipere vestimenta, nisi Christus amitteret sua. O venenum quod non curatur nisi veneno.  
Saint Paul here frameth two inditements against him: the one for disobedience; the other for transmitting his sin. By one man's disobedience many were made sinners. Observe the right valuation, and true quality of Adam his trespass: that it was not any light error, but an absolute prevarication of both Tables; a disobedience to God, and a grievance unto men.  
Primordialis lex est data in paradiso quasi matrix omnium praeceptorum: That first Law (saith Tertullian) given in Paradise, was the sum and comprehension of the whole divine Law, that was published afterwards. Therefore in the breach thereof, all manner of offences are contained.  
But if the fruit were good, why should it not be tasted? if it were evil, what did it in paradise? The fruit certainly was good, but obedience better; because the whole law is performed with obedience.  
Indeed nothing is more expedient for the soul than obedience. And if it behoove every soul to obey: the servant his Lord, the child his father, the wife her husband; all to obey the Prince: how much importeth it man to obey God? 
1. Sam. 15.23.  for rebellion is as execrable as witchcraft, which is a manifest revolt and disavowing of God: and he hateth nothing more than the disobedience of his commandments. That now is this one man's case.  
As by the disobedience of one man etc. If I should here discuss, where his disobedience began first; whether in his mind, or in his body: some happily would say, 
Hieron. ep. 29.  as S. Augustine writeth, That it were more worth our labour, to seek remedy to get out, then to argue how or by what part we came first into the pit of sin. And that, God willing, shall not be omitted in the fit place, but reserved to another time. In the mean while, Quod si quisquam dicat, If any man think (saith S. Augustine) that the body is the first cause of all sins, certainly he hath not well considered the whole nature of mankind. Indeed the body that is corruptible, aggravateth the soul, and the earthy mansion keepeth down the mind. Vt vidi, ut perij, ut me malus abstulit error?  
Oftentimes our right eyes offend us, because they roll, they wander; they are regenerate but in part, and death entereth into the soul 〈◊〉 that window. 
Matth. 6.23.  Si oculus tuus fuerit nequam, totum corpus est tenebrosum: If thine eye be evil, thy whole body is full of darkness.  
Shut that window in the name of God, make a covenant with it, turn it away that it behold not vanity; 
Rom. 6.13.  Give not your members as weapons of unrighteousness unto sin.  
Surgit ira: noli dare irae linguam ad maledicendum, noli dare manum aut pedem ad feriendum. non surgeret ista ira irration abilis, nisi peccatum esset interius, sed tolle illi regnum, non habeat arma unde contra te pugnet: discet etiam non surgere, cum arma non coeperit invenire. S. Aug. Tract. in joh. 41.  
The bodily members are the instruments, they are not the original of sin. Will you have a proof thereof in the matter we handle? It is not to be doubted, but this one man, and the woman too, had seen the Tree of the knowledge of good and evil formerly without any lust or desire to taste the fruit: the faith that he then bare to God, was a guardian to his heart; and that to all his senses. But after his heart had once revolted from faith and loyalty, all the outward senses were corrupted with it instantly.  
Every man is tempted, 
jam. 1.14.  when he is drawn away by his own Concupiscence, and is enticed. Then when lust hath conceived, it bringeth forth the act of sin, but the beginning is from the mind within. 
Matth. 15.19.  Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders. Non potest fieri (saith S. Augustine) ut habeat mala facta, qui habet cogitationes bonas; facta enim de cogitationibus procedunt: It is not possible that a man exercised in good thoughts, should be much tainted with ill actions; for all actions proceed from our thoughts. Then keep thine heart with all diligence, 
Prou. 4.23.  for thereout cometh life.  
Therefore I cannot hold with them, that make all the sins of the soul to proceed from the body: so the wicked Angels wanting bodies, should want sin too; and the spirits of the damned as soon as they be sequestered from their bodies, should cease also from their sin. It is but a Poet's opinion concerning souls purity: 
Igneus est ollis vigour & Coelestis origo  

Aeneid. lib. 6.  Seminibus: quantum non noxia corpora tardant;  
Terrenique hebetant artus, moribundaque membra.  Virgil is no classical author in matters of doctrine: the Fathers of the Church are more authentical S. Bernard speaking of the soul, saith otherwise; Prior reparanda est, quam constat corruisse priorem. Anima siquidem corrupta in culpam, fecit quoque ut corpus corrumperetur in poenam. So S. Augustine resolveth the doubt; that the corruption of the flesh, which ladeth the soul, was not the cause, but the punishment of the first sin: and it was not the corruptible flesh that made the soul sinful, but it was the sin of the soul that made the body corruptible. Est mens primum veteris hominis membrum, & primus peccati administer, nativa pravitate infecta, & suggestionum Sathanae capax; hinc motus pravi, mali & de malo, quamvis nihil accesserit ultra his mens impellit voluntatem, quae tunc altera peccati ministra efficitur, & concupiscentias parit, tunc tandem corpus ab animo impulsum totum accenditur, huc atque illuc transuersum rapitur; omnes sensus adeoque omnia corporis tyranni arbitrio se sistunt, 
Gal. 5.19.20.  ad perpetranda omnia quae imperat. hinc fructus amari qui Gal. 5. recensentur. The mind is the first member of the old man, and minister of sin, infected certainly with original pravity, and capable of Satan's suggestions; from hence come ill motions which are evil, and proceed from evil, if there were nothing else: but with these the mind stirreth the will, which is then made another minister of sin, and bringeth forth concupiscence: then the body, being summoned by the mind, is kindled, is transported hither and thither; so the senses, and all parts of the body, offer themselves at the tyrant's pleasure to do all his commands: thereout spring those bitter fruits that are rehearsed in the fifth of the Galathians.  
Whether it were the one or the other: that the body were in disobedience before the soul, or the soul before the body: whether the blind did lead the lame, or the lame were guide to the blind; behold now both are fallen into the ditch, and overshadowed, not with a cloud, but with a very night of darkness.  
In this one man's disobedience we see that verified, which Christ saith in the Gospel, 
joh. 3.20.  They that do evil shun the light, because their works are evil. He is no sooner fallen, than he becometh Lucifuga, affecteth darkness, and flieth to the covert to hide himself. His body and the parts thereof, are the same that they were before; but then they were seen with glory, and now they are covered with shame: his will is averse, his heart is full of fear and distrust, his very mind is darkened, which should be the light, the watchman, the Centinel both of body and soul; and if the light thereof be turned into darkness, 
Matth. 6.23.  O how great must that darkness be? Greater verily than the darkness of Egypt, which was not so universal, but that there was light left in the land of Gosen, 
Exod. 10.23.  where the children of Israel were.  
But here, after man's disobedience darkness prevailed over all. No power of the mind, no part of the body free or clear: he is not absolutely deprived of natural faculties, and endowments of reason, judgement, will, as if he were become a block; but they are depraved and decayed: he knows still, marry it is but in part; and what part? his mind doth understand, but humane things, & not divine; earthly, & not heavenly business: his will doth affect also and desire; & what? sure bodily pleasures or delights, not spiritual joys.  
Witted ye not that when the fountain of all goodness was forsaken, nothing would remain but sin? when the father of lights was left, that darkness would cover all?  
Sine tuà luce o lux beatissima non est veritas, adest error, adest vanitas: 
Aug. Soliloq. ca 3.  non est discretio, adest confusio: adest ignorantia, non est scientia: adest caecitas, non est visio: adest invium, non est via: adest mors, non est vita. S. Aug. Solil. cap. 3. Without thy light, o blessed light, there is no truth, all is error, all is vanity: there is no distinction, all is confusion: all is ignorance, there is no knowledge: all is blindness, there is no sight: all impassable, there is no way: all is death, there is no life. When he believed that which the Devil promised, was he not very worthy to find that which God threatened?  
You have heard the man's disobedience to God: It resteth now to show, how also he offended his neighbour therein, namely, by transmitting sin to his posterity. By his disobedience many were made guilty: Here I do willingly call you to remembrance, that Adam did not sin as an ordinary person; for so his sin had rested in himself, and determined there. It was jobs persuasion in his own particular: 
job 19.4.  Though I had indeed erred, mine error remaineth with me. Doth it not hold good correspondency with the rule of justice? 
Ezech. 18.20.  The soul that sinneth, that soul shall die. Adam's case is not so, it is extraordinary.  
As God had beautified the whole nature of mankind with excellent gifts in this one man, upon the condition of his loyalty and obedience: so was he resolute to bereave it of them all in him again, as soon as he began to be refractory or disobedient.  
Who can distaste this justice, or find any harshness in it, when both were propounded unto the man upon equal terms?  
Hereby also it may appear that Adam sinned, not as a private man: but as the common root or stock of mankind; as a public person, and father of us all. When sin had once got hold of his person, must it not needs taint us all that are partakers of his nature? Because we were all enclosed in his loins when he sinned, he branded us all with the prints and tincture of his rebellion. So this disobedience rested not in Adam, but became hereditary: it was not personal in him alone, but natural to us all, and a matter of succession. It made him a trespasser, & us all sinners with him; whether Pelagius will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None is free, not a child of a day old, though Anabaptists be mad for it.  
We do all die; neither doth there live a man upon earth, which shall not see death: and therefore we do all sin, For death is the reward of sin; or else some should be equal unto Christ, 
Rom. 6.23.  and die without guiltiness. It is clear and manifest that many die before any act of guiltiness be committed; as infants: therefore they must have the guiltiness of their death derived from others: That the Apostle avoweth here to be originally from Adam. As in one person there be divers members, which be all guilty when the person is convicted: so in the nature of mankind, there be many persons, as it were several members and parts thereof, and when the whole was corrupted, every particular, communicating therewith, must needs have the same tainture. And as a cankered root, doth send forth cankered boughs; a mass of leaven, leavened loaves; the eggs of a Cockatrice, venomous serpents: so Adam entering into disobedience, begetteth disobedient children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of an ill bird, worse chickens.  

Gen. 5.3.  The holy Ghost is my warrant, that Adam did beget a son, not according to the image of God, whereunto he was created himself; for that was then abolished, but in his own image, when it was foully degenerated.  
judge now whether we do bear the punishment of another man's transgression, or are guilty in our own faults. If one man's disobedience brought such an Iliad of sorrows; what must our guiltiness be that have added many, and many actual transgressions to his original corruption? Much every way, & too too much.  
Let no man then qualify Adam's sin, or his own, with vain excuses; as if his disobedience had not been capital, but venial, and a trifle to eat of an apple. The less the thing was that God did forbid, the more easily he might have forborn, and kept the commandment. No, no, there is not any thing light, not any thing little, not any thing of small regard in disobedience, and disobedience of God, and of such a God as he had showed himself to Adam: all is heinous, all horrible, all heavy, all a talon of lead.  
Yet in this passage I will commend a caution unto you, and wish diligent heed to be taken of two extremities; That we neither extend our corruption too far, lest we deprave the glory of our Creator: nor elevate it too much, lest we depress the benefit of our Redeemer.  
The Schoolmen and Church of Rome, run too much on the left hand, and offend in the latter; whilst they go about to make original sin (that is, the venom which Adam hath conveyed unto us) to be but a light and superficial accident, easily removed; and, as they termed it in their late Council of Trent, not true sin, but only the froth and scum of sin, Session. 5. can. 6.  
When original sin is thus extenuated, consider (I beseech you) what, and how little it is that they leave to the redemption and benefit of Christ? Not actual, not any great or enormous sin; such must be holp by our own penance, prayers, alms, and satisfaction: Nor my foul spots of original sin; that they account to be but an ability, or disposition to sin, and a matter of nothing. So by their doctrine, the Son of God watched and prayed, and fasted, was tempted with hunger, thirst, buffets, scourges, indignities, and with a most painful and shameful death, for a matter of nothing.  
What is contumelious to the gracious benefit of our redemption, if this be not? Is not this to give a thousand to our Redeemer, and ten thousand to ourselves?  
Illyricus runneth upon the rock, which is on the other side, and goeth too far on the right hand; persuading that the sin which Adam hath conveyed to us, to be our very substance.  
Sure there cannot be any thing added to the disease in this kind, but that which must detract from the Creator: our substance is of his building. And is it not a strange amplification of the disease, that brings dishonour, instead of glory to the Physician? If original sin be of man's substance, must it not needs have tainted Christ? it is most certain that he took our whole substance: how could he be true man, without the substance of man?  
This sin which is transmitted to us all, is no part of man's nature, but a depravation of it, spreading itself over all, & creeping into our marrow and most hidden entrailes.  
There is a secret poison within us, like unto the grains of Mustard seed, little in the beginning, but groweth to a great tree. There want no subtle practices without us, according to the depths of Satan, insinuated so covertly, that they are scarce marked from whence they come, nor whither they tend.  
I would I were able to distinguish them unto you: but I cannot deliver that which I have not received. There is morbus Mentis, and morsus Serpentis: malum innatum, and malum seminatum: pactus Cordis, & seminarium hostis. They are not one, but agree in one: both are the sour fruits of this man's fatal disobedience. Thereby he received the one, admitted the other, and transmitted both unto us all: And they are sufficient, either for conception or production of sin. So by one man's disobedience we are all made sinners.  
Peradventure some will say, that this man, by whom sin came, was received into favour again. And what question soever others may make, my opinion is verily according to charity, that Adam was saved, and had present forgiveness of his sin. Then you will ask, how he should transmit that sin to his posterity, that was remitted to himself?  
Saint Augustine answereth, that the Saints children descend from their parents by carnal generation, not by spiritual regeneration. But Adam's sin was forgiven: I grant it, yet that was not a matter of nature, where the fountain of generation rested; the forgiveness of his sin was a matter of Grace, in the power of GOD, not in Adam's flesh.  
For how was his sin forgiven? not by taking sin absolutely away from him, but by not imputing it unto him. This imputation was not in Adam's power, but in God's good pleasure; therefore he could not transmit it to his posterity: He transmitted only his own tainture and mortality.  
You know how the Husbandman doth purge and cleanse the seed that he casteth into the ground; he thresheth it from the straw, winnoweth it from the chaff, siftieth it from all hoore, and so soweth bare and clean corn: yet it cometh up not pure corn, but joined with straw, and covered with ears. How so? Because it had these purifications, not naturally, but outwardly, by the pains and endeavours of the Husbandman. And as it was amongst the circumcised jews; their children were borne with the foreskin again uncircumcised, because their circumcision was not inward or naturally in the parent, but added outwardly by humane violence: So it stood with Adam; though his sin were forgiven, yet because his righteousness was altogether in God's imputation, not in his own nature, he transmitted sin and mortality, which he had in himself: and could not transmit righteousness or immortality, because they were altogether outward, in the power of God.  
Another Item the Apostle giveth us, that seeing our sin cometh from ourselves, God is not author thereof. David speaketh truly of the holy One of Israel; 
Psal. 5.4.  Thou art not a God that lovest wickedness, Psal 5. Were it not strange then for him to be author of that which he doth not love?  
S. john reduceth all the sins in the world to three heads, 
1. joh. 2.16.  the concupiscence of the flesh, the lust of the eyes, and the pride of life. These, the same Apostle saith, are not of the father, but of the world.  
Sin is a thing repugnant to the nature of God, and contrary to all his properties. It cannot stand with his goodness: for being the chief and sovereign good, he cannot be author of evil; seeing every one affecteth, not that which is opposite, but that which is conformable and agreeable to his nature, 
1. joh. 1.5.  And God is light, and in him dwelleth no darkness at all.  
Again, it were some impeachment of his power, to be author of sin: for without any evil God is able to do what good he will.  
The wisdom of God will not admit him to be author of sin. Good is the proper object that draweth every one his desire (as the Philosopher disputeth truly) and evil is never desired nor sought after, but through error, when that which hath but the face and outward appearance of good, is mistaken for it, which hath the true nature of good indeed. So God cannot be the author of sin, unless you derogate some thing from his wisdom; And O Lord thine eyes be clear, 
Hab. 1.13.  thou canst not see evil.  
If he were author of sin, he should divert and turn men away from himself; and that were a plain denial of himself, not fit, not possible to comply with his truth.  
Neither can it hold correspondency with his mercy: for he pitieth and is merciful to them that sin; therefore he cannot be author thereof.  
To be short, it will not sort with his justice: for he punisheth sin, because he is just; and then he cannot be author of it, but he must needs be unjust. And is there any unrighteousness with God? That is an absurdity to be detested, not confuted. God forbid. God forbid, 
job. 34.10.  saith Elihu unto job, that wickedness should be in God, or iniquity in the Almighty. He sent his son to take away the sins of the world, and to dissolve the works of the Devil; therefore he createth them not: for if I build again the things which I have destroyed, I make myself a trespasser.  
Inventor vitij non est Deus, Angelus illud  
Degener infami conceptum ment creavit.  

1. joh. 3.4.  Sin, as S. john defineth it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a deprivation of that rightness which the law requireth in our actions: 
Exod. 3.14.  and God which calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Ens, is causa essendi, non deficiendi, of being, and not of failing. Seeing God is Ens, men of indifferent judgement may see that non esse ad Deum non pertinet.  
Lux non potest gignere tenebras: Sol illuminat sua natura sed non inducit tenebras; recedente vero Sole sponte sequuntur tenebrae. Ita Deus qui natura sua bonus est, si recedat a nobis, hoc est, iustis de causis gratiam suam nobis subtrahat, vel ut puniat nos, vel ut aliis gratia sua magis sit conspicua, sponte peccatum sequitur. Nec necesse est ut causam peccati alibi inquiramus, quum interiorem habeamus malam voluntatem, ad quam accedit suggestio Diaboli. Light cannot breed darkness, the Sun lighteneth properly, and induceth not darkness; but when the Sun goeth away, darkness followeth of their own accord. So it is with God, who is good in himself; when he withdraweth his graces from us upon just causes, either for our punishment, or to make his goodness more conspicuous unto others: when God hath retired himself from us upon any occasion, sin is at hand by and by to take place of itself. Let us therefore lay the blame of sin upon the Devil that devised it, and upon ourselves that consented unto him: let us not charge God foolishly, but magnify and praise him for his infinite goodness and mercies, in abolishing the works of the Devil, and beseech him to beat down that crooked Serpent more and more under our feet, even for his Christ his sake. AMEN.  
FINIS.   

THE SWEET Mystery of man's Reparation.  ROME 5. VERS. 19 
As by one man's disobedience many were made sinners; so by the obedience of one, shall many also be made righteous.  
THE last Sabbath I discussed the former part of this Text unto your most honourable household, and now, by the assistance of God his holy Spirit, & your Princely patience, do purpose to unfold the second.  
Three points are here to be cleared; first, who this obedient person was; secondly, the manner of his obedience; thirdly, the validity. As to the first: This age doth not afford such plenty of obedience, as may make the person here spoken of, doubtful or ambiguous. If bare profession were good obedience, Christ would never have told the jews, 
Matth. 21.31.  that Publicans and Harlots should go into the Kingdom of God before them: Saul, never intending obedience, pretends it all in vain. 
1. Sam. 13.13.  Some Philosophers left all they had that when they were rid of worldly cares, they might have the more liberty to follow vanity: Et nolebant censu abundare terreno, ut abundarent magis sensu suo. S. Bern.  
If some certain religious people, have devoted themselves to obedience, their vows make the title fairer, but not the obligation stronger. S. Bernard deciphered such vanities long ago, Sine defectu pauperes, sine despectu humiles, sine labore divites esse volunt: Holy and obedient people indeed, that will be poor without want, humble without contempt, rich without labour, and obedient without any reknowledgement of allegiance. They will not be like unto other men; therefore saving our Aphorism against retaliation and Christian charity, that nothing be done in revenge, if other men will be as peremptory again, not to be like unto them, there shall be no great cause left (as I suppose) for Church or Commonwealth to complain.  

Difference in the obedient.  The importunity of their challenges, makes me to put difference in those that be obedient: the person that our Text speaketh of, is obedient unto God; these pretenders, are obsequious unto men, to S. Francis, Benedict, Dominick, Ignatius Loyola, and their superiors. But why should Christians, that are borne of God, take names from men? Non ad hominis nomen ambulo, Christi nomen teneo. Perirem si essem de parte Pauli; quomodo non perirem, si essem de parte Donati. His obedience stood in performing his father's will; theirs is exercised in upholding man's inventions, or if they labour in obeying God, it is but in part, and he was obedient perfectly: his person was infinite, theirs is finite; his innocent, theirs sinful: his obedience is applicable, and beneficial unto others: if theirs be memorable for imitation, it is well; it can never be applicable for expiation.  
The obedience that maketh others righteous, 
Complete obedience.  must be complete, absolute, continual; so was never any humane obedience: it is interrupted often, it hath many intermissions, therefore I marvel what security they can find, that follow after it. I should be the more afraid for such a help: without it, I have nothing to fear but my cause alone; if I should repose myself upon this broken staff, I must fear it, and my cause too. Refugium nostrum non est tale: The obedience of jesus Christ, is perfect obedience, full of security, void of fear. He is the person then, by whose obedience many are made righteous.  
His obedience was admirable, and it suits well with his person, which is wonderful, singular, and not to be matched: David's son, and David's Lord; the son of Mary, and the father of eternity; the son of man, and the son of God, Who being in the form of God, 
Phil. 2. v. 6, 7, 8.  thought it no robbery to be equal with God: but he made himself of no reputation, and took upon him the form of a servant, and was made like unto men, and was found in shape as a man. He humbled himself, and became obedient unto the death, even the death of the Cross. Two entire & perfect natures, combined & glued together in one person, Emmanuel, God and man.  
This makes another doubt, whether his obedience was performed in the humanity, or in the divinity, or in both together: I answer, that he was obedient in the humane nature alone, not in the divine. If the divine nature could have yielded obedience, had not his incarnation been superfluous? If the divinity had been obedient, it must have died too; for he was obedient unto death: and is it possible to have a mortal divinity? There was no congruity, that one nature should undertake the obedience imposed on the other: behold a confusion, for the Godhead to entertain and handle the business of the manhood.  

joh. 2.19.  Therefore his obedience was performed in the humanity; Destroy this Temple, and I will raise it up in three days: 
1. Pet. 2.24.  This he spoke of his body. So S. Peter saith, That he bore our sins in his body; and our Text teacheth us, That it was the obedience of one man. It was not then diminutio divinitatis, no abatement of his godhead, but depositio corporis, an humiliation of his body alone. And that had not availed without an union, and concurrence of both natures in one person.  
Tolerare passiones nunquid posset nisi homo? Mori & crucifigi & humiliari posset nisi homo? S. Aug. in Psal. 90. If he had been God only, he could not have been obedient if man only, he had not been sufficient. But when the same person that was creator of all things, became obedient, and obedient unto death: what is it that his obedience could not work? the death of all the creatures of the world, is not equivalent: it is preponderant, and preferred in the balance of God's justice. 
Leo epist. 41.  Tam potens fuit ad privilegium, tam diues ad pretium, ut si universitas captivorum in redemptorem suum crederet, nullum tyramnica vincula retinerent. The obedience that the son of God performed in his humanity, was so potent for privilege, so rich for price, that if the whole multitude of captives had belief in him, none could remain in the tyrant's bands. But of the validity more hereafter: now we are confined to the affairs of his person.  
If man had not overcome the enemy, he had not been overcome justly. Again, if God had not given salvation, we could not hold it firmly, 
Psal. 60.11.  vana salus hominis. And if this man had not been God, he should not have been partaker of incorruptibility, and then he could not transmit it to us: hunc hominem Deus, non ut alios regebat, sed gerebat. This man, as Saint Augustine saith excellently, had a prerogative above all others: God did not govern him barely, as he doth every one else, but he bore him too.  
His manhood was inseparably conjoined and supported in the unity of the godhead; so as death itself, that severeth man and wife asunder, that deuideth body and soul, and parteth all things else, could yet make no separation here: but then, even in the death of his body, the divinity did adhaere, and was coupled with it in the grave; otherwise it had followed the condition of all flesh else, seen corruption, and abide in death.  
Seeing then that there is so firm an union of the Godhead and manhood in one person, the obedience which the manhood performed, may rightly be valued at an infinite rate, as if it had been done by the Deity itself.  
If David thought he did Saul wrong, 
1. Sam. 24.5.  and was touched at the heart, when he had cut off the lap of Saul's garment; and yet the garment was not himself, but near unto him: then may the Godhead much more justly reckon every thing done unto himself, that was done unto this flesh, which cannot be severed from himself.  
Concerning the manner of his obedience, 
Spontanea obedientia.  many things are of profitable consideration, which I suppose you have heard lately: but none more memorable, than the alacrity and cheerfulness of his obedience; which I purpose to insist on. 
Luc. 22.15.  Desiderio desideravi, I have earnestly desired to eat this Passeover with you: He was sure that he himself should then also be made a Passeover, and be offered up as the Lamb of God, that taketh away the sins of the world: he knew then that he should suffer a most painful and ignominious death; which any man else would have desired as earnestly to avoid, as he did vehemently long to undertake. Not that death was any way pleasing to him in itself, but to declare his affectionate readiness in obedience to his father, and his great thirst of our salvation. You may read of the like profession that he maketh in the Psalms: Sacrifice and meat offering thou wouldst not have, but hast fitted me up a body. 
Psa. 40. v. 6, 7, 8.  Then said I, lo, I come. In the beginning of the book it is written of me, that I should fulfil thy will: O my God I am content to do it. In which words, I may commend three things to your observation:  

1. That God never appointed the sacrifices of the Old Testament for ransoms of sin, but for figures of the true Sacrifice.  
2. That the obedience of his Son, is a full propitiation to appease his wrath.  
3. That the Son offereth that sweet smelling sacrifice of his obedience, with all cheerfulness. In this point, the Metaphor wherewith the Son of God doth express the voluntary addiction of his obedience, is emphatical, and worthy of review.   
Aures perforasti mihi: He alludeth to the civil ordinance, 
Exod. 21.5, 6.  Exod. 21. If a servant care not for his freedom, and say, I love my Master, and will not go out of his house: Then his Master shall bring him to the judges, and set him to the door, or to the post, and his Master shall boar his ear through with an awl, and he shall serve him forever. I say too little, when I say Christ obliged himself to such obedience. He professeth more in the Psalm, 
Psal. 40.6.  aures perforasti mihi, that both his ears were bored through, & the obligation of his obedience doubled above all others. How? Sure he addicted himself not to outward obsequies alone, as voluntary servants used to do; but to obey the very inward thoughts, & intendments of his father's will, he left no tittle unperformed. Where shall we find the like? 
Gen. 22.9.  Isaac his obedience is commendable: he was not refractory when his father would offer him up in sacrifice, but yet he was bound: And, O Lord, thine hands needed no bands, nor thy feet to be tied in fetters of brass.  
joseph would not contend with his brethren, when they had agreed to put him to death: but did he not use deprecations? They acknowledge it, Gen. 42.21. 
Gen. 42.21.  We have verily sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him.  
Me thinks I see how pitifully he stood in the midst of them, when they began to strip him out of his coat; how his colour went away with the apprehension and fear of death; how his cheeks were all to be rayed with tears; how his eyes were turned every way: sometimes to one brother, sometimes to another, sometimes to all at once; sometimes to the ground where his body should fall, sometimes to the heavens, that should receive his soul. Did not these woeful looks plead for him? were they not vocal? Yes indeed, and pathetical Orators. And after that with beating his breast, he had gained passage for his voice, he added words to this effect: Alas! what have I done worthy of this that you go about? If I told any thing of you, it was but truth, and tended to your reformation: if my dreams be offensive, they came by the instinct of God: if you mislike my coming, it was my father's pleasure; I came to see how you did, and shall I now die? O spare my life for the respect you have to your own blood: spare it (I beseech you) for the reverence you bear to my father's age; is he not also yours? Spare it, if you regard not men, yet for the fear you have of God: or if none of all these can move your bowels, for my life; let me have my coat, this particoloured coat, the ornament of my youth, and the pledge of my father's love, for an hearse to shroud and cover me when I am dead.  
Marvel not at Joseph's obtestations; he was but a figure of obedience, and the figure must ever be inferior to the truth. Christ himself used no tergiversation, no deprecation: 
Mat. 27.12.14.  he is accused, and holds his peace; he is charged, 
Isa. 53.7.  and saith nothing to it. But as a sheep led to the slaughter, so opened he not his mouth. He died willingly.  
Saint Peter, and the rest that died for the testimony of this obedience, did it patiently, but not altogether willingly: I have warrant and authority enough for it, 
joh. 21.18.  When thou art old, another shall gird thee, and lead thee whither thou wouldst not. If there were any other means for us to come to Christ, who would die?  
Indeed (saith another great Apostle) we that are in this tabernacle, 
2. Cor. 5.4.  sigh and are burdened, because we would not be unclothed, but be clothed upon.  
Saint Paul would be like Henoch, Elias, 
1. Cor. 15.51.  or those that be alive at the day of judgement: they shall not die, but they shall be changed. So S. Paul desireth, not to be unclothed, but to be clothed upon, that mortality might be swallowed up of life.  
Although we go from labour to rest; from expectation to possession; from the race to the gaol; from faith to fruition; from a pilgrimage to our country; from the world to God: yet the passage being rugged, mingled with asperity, having some of the gall and vinegar in it, that the jews gave unto Christ, 
Matt. 27.34.  maketh it unpleasing unto us: But these lets and rubs, could neither hinder nor abate any thing of his cheerfulness.  
Oblatus est quia voluit: if he had been unwilling, he was not unable to hold his life against all the world. When the jews sent their Sergeants to apprehend him, he meets his adversaries in the midway; he offereth himself, and asks them whom they seek. When they said, jesus of Nazareth, he denied not, 
joh. 18.5.  but acknowledged himself, and said, I am he.  
No persuasions could divert him from this obedience: his disciples say, Master, the jews did seek for thee of late to stone thee, and wilt thou go to Jerusalem again? 
joh. 11.8, 9, 10.  He answereth roundly, Are there not twelve hours in the day? If any man walk in the day time, he stumbleth not, because he seeth the light of this world. God his calling is like this day light, which suffereth not a man to wander, or to go astray out of his way: in obedience of this calling, he goeth on to Jerusalem courageously, and fears no swords, nor staffs, but offereth himself the second time, and asks them, whom they seek? 
joh. 18.7.  Here is no unwillingness or pusillanimity; that was rat her with his adversaries: 
Vers. 6.  they did shrink, go back, and fell to the ground.  
Where is the terror and defence of their armed men? forsooth with one word, and acknowledgement of himself, and with his bare voice, saying nothing, but, I am he; the whole multitude that came against him, fierce in hatred, and terrible in power, were smitten, repelled, and overthrown without any weapon at all: Was there ever such a He?  
You may easily account what this He will do, when he judgeth, that did so much when he was judged: what he may do when he reigneth, that could do this when he obeyed. When he saw the wrath of God stirred up against all creatures for our sin, I cannot tell you whether it was with more piety or wisdom; with greater mercy or justice (for I think all the virtues in the world, did concur together in this one action) but I am sure that it was with great willingness, 
jon. 1.12.  and powerful success that he cried, Si propter me haet tempestas orta sit, tollite me, & mittite me in mare.  
And what tempest could be raised for his sake? that I will also show. It was not without a robbery of the Son of God, that Lucifer did affect his greatness: it was not without a robbery of the Son of God, that our first parents did affect that knowledge, eritis sicut dij: 
Gen. 3.5.  And the Father would not dissemble, nor pass over his son's injuries without revenge; 
joh. 3.35.  For the Father loveth the Son always. For him he destroyed many Angels, and sentenced all men: What did the Son when he saw the Father so jealous for him, that he spared no creature? To the intent that it may be known (saith he) that I also love the Father, behold, by me he shall receive again many of those, that form he had in a manner lost.  
Therefore seeing this tempest is risen for my sake, 
jon. 1.12.  take me and cast me into the sea, and you shall have a great calm. Indeed he did see the assault of the ravening Wolf, and tarrieth not until he had surprised the sheep, but maturely interposeth himself in the gap. 
joh. 10.11.  O good shepherd, that giveth his life for his sheep.  
Peccat iniquus, & punitur iustus, delinquit reus, 
Aug. med. ca 7.  & vapulat innocent, offendit impius, & damnatur pius: Quod meretur malus, patitur bonus: Quod perpetrat servus, exoluit dominus, quod committit homo, sustinet Deus.  
It was not nothing that God gave, when he sent his Son unto us, but gave us all things with him, who of God is made unto us, wisdom, righteousness, 
1. Cor. 1.30.  sanctification, and redemption. And the other three graces may serve for other subjects; the gift of righteousness belongeth properly to the obedience of Christ, as our Text witnesseth.  
By the obedience of one, many are made righteous. His obedience is not like the oil which the wise Virgins had, that would not serve themselves and others. 
Matth. 25.9.  Whosoever drinketh thereof shall thirst again, 
joh. 4.13. Hab. 2.4. joh. 4.14.  For the just shall live by his own faith. But he that drinketh of the water that I give unto him, shall never thirst.  
The soul that receiveth Christ, is content with him only; for his obedience is like the widow's oil, 
2. King. 4.6.  that did run as long as there was any vessel to receive it; Tam pleno fonti vas inane admovendum. It is no short or narrow mantel; for that, according to the Prophet, 
Psal. 119.142.  cannot cover two; His righteousness is an everlasting righteousness; and what is larger than eternity? Nothing. Then it will cover him and us. Et in nobis quidem operit multitudinem peccatorum: In te autem domine, quid nisi pietatis thesauros, divitias bonitatis?  
Christ being man, was mortal also, and capable of death; but being just, he needs not do it freely. One sinner cannot die for another; but he that had no cause to do it for himself, doth it not for another in vain: No, no, the more unworthily that he died, that deserved no death, the more justly we live, for whom he died.  
Magna res anima, quae Christi sanguine redempta est, gravis animae casus, qui non nisi Christi cruce potuit reparari: Si rursum corruerit peccato duntaxat ad mortem, unde iam reparabit? nunquid aut alter Christus, aut idem iterum habet crucifigi pro ea? He held his peace before Pilate, 
Matth. 27.14.  because that Court held plea for his death only, which the Son of God would not decline. Pilate had no competent tribunal, to inquire of the validity of his death, or what retaliation and amends should be given for it: that was to be determined in the high court of his father's justice. And do you think that he is silent there too? 
Rom. 8.34. & Heb. 7.25. Hebr. 12.24.  No beloved, There he maketh intercession continually; & speaketh better things than the blood of Abel. That cried for vengeance, this for indulgence; that for justice, this for mercy; that for punishment, this for remission of sins.  
So Lord jesus, so continue thy piety still, and we shall never be forced to pay that again, which thou hast paid for us already. If his obedience be sufficient, there needs no more; if it be not, where is the defect? Is there any invalidity in the Father's acceptation? None at all. You remember what the good father says in Gen. 27. when he touched jacob and scented Christ, Behold, the smell of my son is like the smell of a field, 
Gen. 27.27.  which the Lord hath blessed. The father may accept that of favour, that is no competent satisfaction. Nay, nay, so the father might have accepted any part of his obedience; and then there had been no full, no real, but a formal satisfaction for sin, and as they say, dicis causa. The forgiveness of our sin is not for fashion sake: 
Ephes. 1.7.  S. Paul calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, an absolute remission, as in the year of jubilee. And we have it by this obedience that was complete and perfect, even unto death, which is the period and last line of all things.  
Whilst joseph lived, there is no express mention that the Israelites increased, but after his death, as appeareth Exod. 1. So it stood with our joseph; 
Exod. 1.6.7.  before he died there was but few Israelites: The dew fell upon Gideons' fleece only, and all the floor was dry; 
judg. 6.39, 40.  but after his death, the dew fell upon all the floor: the fleece alone is now dry, and the Israelites of God are increased and multiplied over all the world, by the heavenly dew and influence of this obedience. 
1. Cor. 15.36.  Indeed except the grain of Wheat fall into the ground, and dye, it abideth alone; but if it die, it bringeth forth much fruit▪ you may judge of his cause by the words of his mouth: for after this precious grain died in obedience, Out of the eater came meat, and out of the strong came sweetness: 
judg. 14.14.  out of the obedience of his death, the harvest of the Church, shooteth up plentifully in every quarter. O virtus occulta! unam animam emissam in tormento innumerabiles extrahere de inferno: hominem mortem corporis suscipere, & animarum mortem perimere.  

2. Cor. 5.14.  The Apostle giveth a reason of it, If one died for all, then all died in that one: and it is certus sermo, a sure saying, 
Rom. 6.8. Rom. 8.17.  that if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him.  
Adversary's may quarrel this imputation, but they will never be able to disprove it: for by the same means that Christ was made sin for us, are we made the righteousness of God in him. Now it is out of doubt, that he was made sin for us, not by inherence, but by imputation of our sins: therefore are we also made righteous, not by any inherent righteousness, but by imputation of his obedience. This is the righteousness that was prefigured in the old Testament.  
What signified the sweet treitment that was given to jacob and his children in Egypt? 
Gen. 47.  Why did the gracious King, that knew them not before they were brought unto him, make them Denizens of strangers; and Citizens of aliens? Why did he receive them, not only into his commonwealth, but also into his near familiarity, and love? Was it for any respect of themselves? Alas, they brought nothing with them, but poverty and famine: Was it not altogether for Joseph's sake, whom he loved? If Pharaoh were entreated for those that he never knew, the Father of mercies will not be inexorable for the people that he hath made: If joseph could prevail with a King, for his parentage and friends, the only begotten Son shall never be refused for the children that God hath given him.  
Two things in joseph were eminent and perspicuous; He deserved well, and suffered ill: but if comparison be made, you shall find joseph and all things he had, inferior to jesus Christ. 
Gen. 39.17, 18.  joseph was innocent in one particular imputation objected; Christ was innocent in all things else. 
Vers. 21.  joseph found favour with him that kept the prison, & so his punishment was the easier; Christ could turn no way to receive commiseration. The son of Jacob's wrongs went no further then to bands and prison; the son of God had the whip, and buffets, and a crown of thorns, and spittings, and contumelies, and all the gall of the Cross itself: vae tibi amaritudo peccatorum nostrorum propter quae soluenda tanta amaritudo necessaria est. S. Bernard. Opus sine exemplo, gratia sine merito, charitas sine modo: If the father, to redeem servants, spared not his only son: if the son, for satisfaction of his father, offered his life in obedience: if both send the Holy Ghost to apply the mercies of the father, and obedience of the son; and the spirit maketh intercession for us, 
Rom. 8.26.  with groans that cannot be expressed, raising us up to God with confident piety, and bowing God unto us, in the clemency of his mercy: if every person of the Trinity, confer some thing to our justification, who shall disannul it, or lay any thing to our charge? Shall Satan? Indeed he is an implacable adversary, and cannot endure that poor man, made of the dust of the earth, should obtain that place which he could not hold that was created in heaven. But in this cause we have his own stipulation against himself.  
When he came to the Son of God with swords & staffs, did not the innocent Lamb ask them whom they sought? did not they answer, jesus of Nazareth? Did not he condition with them, that if they sought him, they should let his disciples go? 
joh. 18.5.  did not they admit of this condition, and let them all escape? S. Matt. is clear in this point, 
Matth. 26.56.  The Disciples all left him, and fled away. That (gracious Lord) was thy good meaning; even that was thy sweet condition: and the adversary's consent appeareth manifestly by the seal of their fact. For that which was done by his Attorneys, is reputed to be done by himself: 
Vers. 57  so when Christ was left alone, he only was taken, bound, led away, put to death, that the chastisement of our peace might be upon him only; 
Isa. 53.5.  for of all people there was none with him. Where be they then that will needs be joint-purchasers with jesus Christ? where be they that implore aid of S. Peter, or S. james, or S. john, or any Saint in these affairs?  
When this matter was in hand, no creature did assist the Son of God; all did forsake him, every man. judge then what injustice it is to transfer any honour of the battle, to them that sat at the baggage, & were never in the field.  

1. Sam. 30.24.  We read that David did divide the spoil indifferently, and said, As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike. That David made a law, and a statute in Israel unto this day: But it is against law and reason, that he which putteth on his harness, 
1. King. 20.11.  should boast himself, as he that putteth it off.  
Are we not liberally dealt withal, to have the fruit of the victory, and to be exempted from the hazard of fight? Liberally brethren; liberally O bountiful jesus. Therefore we accept of thy condition with thanks; because they sought thee, we go away contented abundantly with the prey, and shall ever ascribe the glory of the victory, & all our righteousness to thine obedience  
If Laban pursue us, and accuse us, that we went privily from him: our answer is ready, That we came privily to him; and therefore went privily from him again. A secret cause of sin brought us to his subjection, and a more secret course of justice hath withdrawn us from him: if we were sold to him for gramercy, yet were we not redeemed for naught: if he say, Our father hath enthralled us; may we not answer, Our brother hath redeemed us? Why should not righteousness come from another, when guiltiness cometh from another?  
It was one that made us sinners; it is one that makes us righteous: prior in semine, alter in sanguine: it was man that forfeited, it is man that satisfied; the head for the members, Christ for his own bowels. But the righteousness of the righteous, shall be upon himself: what is that to thee? Be it. Then must the sin of the sinner be upon himself too: and what is that to me? Shall the righteousness of the righteous be upon himself? and shall not the sin of the sinner be upon himself too? There is no congruity that the son should bear the iniquity of the father, and be debarred from the righteousness of his brother. Let there be indifferency both ways: and then by man comes sin; by man comes righteousness: in Adam all are made sinners; in Christ many are made righteous. And I do not belong so to the former, but that I have a dependency also on the latter: if I pertain to the one by the flesh, I reach also to the other by faith. Why should I have any surplusage from the sinner? if it be for my generation; behold my regeneration to oppose against it, and there is no odds, save that the former is carnal, the latter spiritual: that more conspicuous to the flesh, this more certain because of faith.  
Amongst other properties of Faith this is not the least, 
Matth. 13.  that it never varieth, as the parable of the seed teacheth us. If true faith could fail, the elect might perish, 
joh. 10.28.  which is impossible; for Christ saith, That none can take them out of his hand. If faith should fail, the elect might be often regenerated, who are borne of incorruptible seed; and as the seed is, so must the regeneration be: therefore once a new creature, and ever a member of Christ. 
1. joh. 3.9. & 5.18.  Faith cannot fail, because He that is borne of God sinneth not, neither can he, because the seed of God abideth in him, joh. 5.18.  
How should faith be variable, that hath God's promise, 
jer. 32.40.  I will put my fear into their hearts, that they shall not go from me: that hath the efficacy of Christ's prayer, Keep them in thy truth, 
joh. 17.11.  joh. l7. and, I have prayed for thee, 
Luc. 22.32.  that thy faith fail not? Luc. 23.  
Montes movebuntur, & colles nutabunt, misericordia autem mea a te non recedet, et faedus pacis meae non nutabit dicit miserator tuus jehovah.  

joh. 15.16.  You have not chosen me, but I have chosen you, and ordained you that you go and bring forth fruit, and that your fruit remain.  
Christo sic eos ponente ut eant, & fructum offerant, & fructus eorum maneat: quis audeat dicere, forsitan non manebit? 
Rom. 11.29.  The gifts and graces of God are without repentance.  
Of David's faith, and Peter's, and others that fell into enormous sins, I say with Tertullian, Caepit arescere, sed non exaruit: mota fuit, sed non amota: concussa, sed non excussa.  
Adam peradventure may be thought to have lost faith and grace wholly, till he was restored again: but if it were so, his loss inferreth not ours; because we have gained a better estate by Christ, than we lost in Adam: for his Garden and Paradise, we have heaven; for his mutable felicity, we have an unchangeable inheritance; for his image of God, we have the same image again in more glorious fashion; not severed from God, as it was in him formerly, but now inseparably coupled to the Son of God: O necessarium Adae peccatum: o felix Adae culpa, quae talem ac tantum meruerit habere redemptorem.  
Here is all the advantage that Adam hath (if there be any advantage in that which is evil) his disobedience is general and universal, not in power alone, but in act too: it maketh all sinners. The obedience of Christ hath a potential universality, and is sufficient to make all righteous; but actually, it justifieth the faithful only.  
By the obedience of one many are made righteous. The reason of this difference is manifest: Adam's disobedience is derived by propagation, & so reacheth unto all: Christ his obedience is beneficial to so many as have their hearts open to receive it by faith; because it comes of grace. And that is not common unto all: for than it should be turned into nature. Communis est omnibus natura, non gratia: natura non putetur gratia sed si putetur gratia, ideo putetur gratia, quia & ipsa gratis concessa est. Saint Augustine alloweth no universality of grace. The wind bloweth, not every where, 
joh. 3.8.  but, where it listeth. Neither can all hear, but those that have an ear to hear: Neither have all faith, 
2. Thes. 3.2. Rom. 9.16.  but those that are predestinated unto life: neither is it in him that willeth, or in him that runneth, but in God that hath mercy. Quare hunc trahit & non illum: noli iudicare, si non vis errare.  
This continuance and solidity of faith, sorts well with S. Peter, with S. Paul, and such as were guides: we are far inferior to those shining lights, and may not expect the like grace of righteousness. Thus some Rabbins of the Society, would bear the world in hand; that where sanctification is not alike, there justification cannot be equal: and so rob poor sinners of comfort that need it most. Do they not withal steal one moletie of our justification from God, and transfer it to works? It was a harlot, and not the true mother, that cried, 
1. King. 3.26.  Nec mihi, nec tibi, sed dividatur. Tutiores vivimus, si totum deo damus. If Christ were a changeling; if he were one to S. Peter, and another to S. Paul: favourable to the Centurion, 
Matt. 8.13.  Matth. 8. and difficult to the Ruler, joh. 4. 
joh. 4.50. Matth. 15.28.  Flexible to the woman of Canaan for her faith that was heroical; and immoucable to the faint faith of the father, that cried, Lord I believe, help mine unbelief, 
Mar. 9.24.  Marc. 9 there were some colour for this inequality of justification; because he is made of God righteousness unto us.  

Hebr. 13.8.  But seeing jesus Christ is yesterday, to day, and the same for ever, Heb. 13. seeing he is God, and doth not alter, Mal. 3 the same, 
Mal. 3.6. Psal. 102.27.  and his years do not fail, Psal. 102. seeing he is everlasting righteousness, Dan. 9 And that which is eternal, must needs be free from all variation: Let no man imagine his justification to be greater or less, according to the strength or imbecility of his faith. The poor lost sheep, 
Luc. 15.5.  that was brought home upon the shepherd's back, had no great strength of faith to walk. And they that did look unto the brazen Serpent, 
Num. 21.8.  were not all alike sighted, yet they all had one and the same benefit of health.  
The difference of degrees and measure, neither increaseth nor abateth the nature or being of any thing. A small drop is as well and truly water, as the main Sea: a little spark, is as truly fire, as the mightiest flame: the hand of a little child may receive a pearl, as well as the paw of great Goliath; and a weak faith, even a grain of Mustard seed, may be a true justifying faith, as well as the full persuasion and height of assurance.  
It is not the quality of faith that makes us righteous, that is but the work of one commandment, that is inherent in us; that would give us matter of boasting: But the object of faith, namely, Christ imputed unto us, is that which makes us righteous.  
A counter that is not worth three pence of itself, when it stands in the right line, is reckoned for ten thousand pounds: so is the valuation of our righteousness taken, not for the perfection of faith; that is but a three penny counter, in respect of righteousness, but from the line of Christ's obedience.  
The Publicans righteousness stood not in the perfection of virtues; foot he cried, 
Luc. 18.13.  Lord be merciful unto me a sinner, and he went home justified. How? S. August. Nihil boni fecisti & datur tibi remissio peccatorum: It stood in remission of sin: And is not forgiveness of sin granted to all alike? If there be any difference, they should have greatest justification, that have most forgiven. What is it then that can make inequality in our justification? Is it the less for the multitude of sins? No, S. Paul gives us sweeter divinity, Where sin doth abound, 
Rom. 5.20.  there grace exceeds it in abundance. Or is it less for the infirmity of our faith? Neither: there S. Peter relieveth us, when he says, We have obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Pet. 1.1.  2. Pet. 1. like precious faith with the Apostles. Do you think that the strangers which dwelled here & there throughout Pontus, Galatia. Cappadocia, Asia, & Bythinia; had purity of faith, either amongst themselves, or with S. Peter? No sure, there will ever be a diversity in graces. Why then doth he call their faith like precious? Forsooth because that by faith we do all possess the same jesus Christ, with his righteousness and obedience. So he says we have obtained like precious faith, by the righteousness of our God and Saviour jesus Christ. If jesus Christ his righteousness, his obedience make our faith like precious; then God puts no difference, as touching adoption and justification, between them and us: And therefore, for conclusion, we believe through the grace of the Lord jesus Christ, to be saved even as they do.  
It is plain by the Text, that all righteousness is enclosed in the obedience of Christ: His doctrine is the fountain of wisdom; his justice the work of righteousness; his life the mirror of temperance; his death the standard of fortitude. And in vain do ye labour in the pursuit of any virtue, 
joh. 15.5.  if you seek it any where but from the Lord of virtue. Sine me nihil potestis facere. Without him, all the virtues of the heathen, were like golden Nuts that wanted kernels. Currebant (saith S. Augustine) tanquam athletae validissimi, sed praeter metas & carceres: They did run like valorous Champions, b 〈…〉 was without the lists, and far from the gaol.  
Those gifts were not vulgar and common, but bestowed upon certain of the Heathen, as the special graces and favours of God, not sanctifying, but adorning and perfusing them: as he did with Besaleel and ●holiab, for the work of his Tabernacle. 
Exod. 3 〈…〉  Their exercises were civilly good, commendable for men of their fashion, and in respect of the outward work, worthy of imitation: such is the power of honesty, that ther● is a shining brightness in the very shadow of it bu● 〈◊〉 is so far from true righteousness, that all their wor●● were nothing else but glistering sins. For what righteousness could they have, that knew not Christ's obedience, which is the righteousness of God?  
God gave civil graces to them here and there, for the conservation of this present life: If all knowledge of God had been extinguished, and difference of good and evil taken away; what could this life be but a barbarous immanity & brutish confusion? secondly, these glimmerings remained to make them inexcusable: thirdly, God used them as the Shoemaker doth his bristle, not to sow withal, but to draw in his thread.  Nos unius Christi participes ad vitam: ad mortem vero particeps ille multorum. 
FINIS.