THE DELIGHTS of the Saints. A most comfortable Treatise, of grace and peace, and many other excellent points. Whereby men may live like Saints on earth, and become true Saints in heaven. First delivered in a Sermon preached at Paul's Cross the second day of December, being the second Sunday of the Parliament. And in other Sermons within the Cathedral Church of Saint Paul, London. By GRYFFITH WILLIAMS, Doctor of Divinity, and Parson of Lhan-Lhechyd. The Contents are set down after the Epistle to the Reader. Jehovae liberatori. LONDON, Printed for Nathaniel Butter, and are to be sold at the sign of the pied Bull near Saint Augustine's gate. 1622. TO THE RIGHT Honourable, the Reverend Father in God, JOHN Lord Bishop of Lincoln; Lord Keeper of the Great Seal, grace and peace. RIGHT HONOURABLE, TO Edify, hath been ever the height of my ambition: hic scripto, ille voce praedicat, saith Clemens Clem. Alex. l. 1. Strom. Alexandrinus; a man may edify as well by writing as by preaching. I have ever affected both; and both mine, I acknowledge, are like myself, who God knoweth, and I confess, am full of imperfections, quia animarum susceperim curam, qui meam non sufficerem custodire, & factum est, ut docere inciperem prius quàm discere, as S. Bern. speaketh. Yet I presumed to present this little Treatise of grace and peace unto your Honour's view: (not to seek for any shelter, for what is good herein, it will defend itself, and what savoureth of mine infirmity, I desire it may be pardoned of all, and not patronised by any) but only to testify my humble thankfulness, for those manifold favours which I have received from your Lordship, who may justly claim the same interest in me, as Saint Paul did in Philemon, thou owest unto me, even thyself: for you preferred me to my Tutor in the University, you furthered my entrance into the Ministry, and after I had laboured, not one night with the Apostles, but many days and nights, and got nothing but afflictions and puritannical hatred in every place; your Lordship was my chiefest comfort, the means to help me to all that little means I have. And your last most honourable and comfortable words and promise to continue your love unto me (together with my thrice honourable, and ever truly loved Lord and Master and Mistress, the Earl of Montgomerie, and his most truly religious Ladies loving respect unto me) have revived my dejected spirits, and given life again unto my fainting studies: In regard of which, and many others, your great favours unto me, I thought myself obliged, not only by my daily private prayers unto God for your Lordship, but also by some public testimony, to declare my most humble thankfulness, and dutiful affection unto your Honour. I confess this is unworthy of your acceptance, but seeing it is the best my mean condition can afford, I hope your wont love to me, and my ever ready service and dutiful affection unto you, will excuse my boldness, and assure your Honour, that I am one of those many, which will ever hearty pray, that God, the great rewarder, who hath most graciously blessed you, and made you great, would still preserve and keep you in the favour of himself, and of your King, to the glory of God's great name, the further increase of your own honour, and the good of all godly men. And so most humbly craving pardon for my boldness, and taking leave, I rest Your Honour's most truly affected in all duty and service, GR. WILLIAMS. TO THE THRICE Honoured Sr. JOHN WYNNE, Knight and Baronet, to his Right Worshipful Son, Sir RICHARD WYNNE, attendant in Ordinary upon the Prince his Grace, and one of the Gentlemen of his Privy Chamber, and to his two Sons in Law, those worthy Knights, Sir Roger Mostynne, and Sir john Bodvell, grace be unto you, and peace, etc. HONOURED SIR, THose many, great, daily favours of your Worship unto me, ever since I came from my Honourable Lord & Master, the Earl of Montgomeries' service, unto your parts (which I profess have been my chiefest encouragement of continuing like Naboth at Ahabs' gate) and the pious practice of your Worship in all your actions; such daily, private, and public prayers in your house, that meals are not more frequent than prayers, such care, not only to provide spiritual food, the preaching of God's word, to those hungry and thirsting Christians (that do gape and long for the same, as the dry ground doth for rain in the time of drought) in your Parish Church, and Market town of Lhan Rwste, every second market day, but also by your own continual example, of coming, and never missing to come, yourself, (while your health permits you) and calling others, to hearken unto that divine exercise, for the furtherance of the same. And then such kind and loving entertainment of us Prophets and the Prophet's children at your table, where we have convivium theologicum: and are most commonly able to make a jury of Ministers upon any controversial point of Divinity, so as I am sure in Wales none, in England I think few have the like: and such a desire to have all the poor ignorant people of that country instructed in the Catechism and principles of Christian religion, and many more such like fruits of grace. And likewise the worthy service unto your King, and the great good that you do unto your country, by the reconciling of many variances, the punishing of lewd offenders, maintaining the public peace and tranquillity of all, and especially the relieving of so many poor as you do, both at your doors, and by your purse, for which you have so many prayers and intercessors: & impossibile est multorum preces non exaudiri (as S. Chrysostome speaketh.) I say these things, and many like fruits of grace and peace, that I might justly speak of, would prove me to be unthankful, and unworthy of your love, and indeed unmindful of my duty to God and his Church, if I did not acknowledge those many kindnesses, that I have received from your Worship, and likewise set down some of those fruits of piety, and good works, that you do both in Church and Commonwealth, to be a pattern unto your brethren, to be imitated herein, and especially to those three worthy Knights, your son and sons in law, and all the rest of your children and posterity, which God hath blessed, and blessed them all (I doubt not but for your sake, and your most mild and virtuous Lady, who brought a blessing unto your house) equal in grace, in virtue, and in all fair carriage, to the best man's children that I do know; that when they see not you, when you do see the face of God in glory, they may ever see the true records of your piety and practice, for their honour and pattern for imitation: for howsoever I, dust and ashes, am nothing, of none account, and shall return to nothing, yet I hope I may say of this my poor labours of verity, as the Poet said of his labours of vanity, that — nec jovis ira, nec ignis, Nec poterit ferrum, nec edax abolere vetustas. And therefore I presumed out of my unfeigned love, to insert your honoured name in the frontispiece of this tract. Accept it as the token of a thankful heart; for though you may have many greater friends, yet will I ever rest in the number of your truest and faithfullest friends, At your service, wholly to be commanded, GR. WILLIAMS. The Epistle to the Reader. Gentle and Christian Reader, Must confess this little Treatise, though it was not in a short time composed, (for I preached it all in the Cathedral Church of Saint Paul, in my ordinary lectures there) yet came it in haste to be printed; for after I had preached the chief heads of most part of it at Paul's Cross, it was requested for the Press, and I had not time lambere foetum, to oversee it again as I would: and because my books and all my notes (save only a few scattering papers that I brought with me) were fare from me, almost two hundred miles from London, I was fain to let it pass without any diligent search for the quotations either of the Scripture places, or of Fathers, save only what I bore in memory, and what were in my notes I brought with me. And by reason of my absence from the Press. I find many faults committed in the printing, I gathered some of them together, and I pray thee (sweet Christian brother) take thy pen and mend them, and where thou findest any other, do the like, and I will take it kindly at thy hands, and my prayers shall be ever ready for thee. I hope the matter will prove profitable, and that is my greatest desire. For I take God to witness, who is fidelissimus testis, the most faithful witness, that my aim hath been always non scire ut scirem, nec scientiam vendere, not for any gain, either of credit or of profit, but for the gain of souls, which is uberrimus quaestus, the greatest gain in the world, to study and preach, and to do all that lieth in me, to discharge my duty; and therefore I ever affected verum magis quàm verba, soundness of matter rather than niceness of words. If any man say I did but collect the same out of other men's works: I say so too. And I wish, he that saith so, would do so too: quia facilis est oblivio boni. I gathered my stones out of many quarries, but I composed my frame myself. And I rejoice in this, that I deliver what I learned, and not what I invented, as Lyrinensis speaketh. To the censures of malevolent minds, I do expose myself. Let them go on; say what they will: Ego sic vivam ut illis fides non habeatur, I hope God will give me grace; to fear him, and not them: and I hope the godly Reader of this little Tract of mine, will find some profit by it; for the most necessary, and the most frequent points of Divinity, that do meet us almost in every passage of the Scripture, are here fully handled. Scarce any Text of the New Testament can be found, but some part of this Treatise will afford some matter fit for some part thereof What profit it will bring, I leave it to the event: If none, I hope God will esteem my labours non ex eventu, sed ex affectu, not according to what it did, but according to what I desire it should do: so praying to my good God for thee, and for all men, and desiring thee and all Saints to pray for me, I rest, Thy true brother in jesus Christ, GR. WILLIAMS. The chief Contents. Controversiall points. 1 OF the will of God. 2 Of universal grace. 3 Of the certainty of our estate. 4 Of the perseverance of the Saints. 5 Of our justification freely by grace. 6 Of the Author of sin, and punishments. 7 Of intercession for us. 8 Of praying unto Saints. Moral points. 1 OF the afflicted estate of the Saints. 2 Of the love of God, and the extent of it. 3 Of a twofold calling. 4 Of the true Saints in a threefold respect. 5 Of holiness of life. 6 Of the necessity and excellency of grace. 7 Of each kind of peace, and how had: and of each kind of war, handled at large. 8 Of the Author of all goodness. 9 Of the misery and infirmity of man. 10 Of the word, God, and the four things it signifieth. 11 Of Father, and the manifold comforts thereof. 12 Of Lord, and his fourfold properties. 13 Of jesus, and how he doth save us. 14 Of Christ: and how, King, Priest, and Prophet. 15 Of five Christian Sacrifices. And many other points. Good Reader, by reason of my absence from the Press, many faults escaped in the printing: I pray thee mend these with thy pen, and the rest where thou meetest them. PAge 50. line 22. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 56. l. 5. r. fraudaberis à victoria. p. 92. l. 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 221. l. 9 r. Hubertus. p. 244. blot out the 15. and 16. lines. pag. 247. lin. 25. r. peacetakers p. 248. l. 8. r. effect p. 248. l. 20. r. extumuit. p. 254. l. 27. read Drances. p. 262. l. 5. r. Therons'. p. 264. l. 18. r. silice. p. 334. l. 8. read goodness. p. 343. l. 3. r. scori●. p. 345. l. 4. r. vermium. p. 367. l. 9 r. and not equality. p. 420. l. 11. read impossible. THE DELIGHTS OF THE SAINTS. ROM. 1. 7. To all that be at Rome, beloved of God, called, Saints; grace be to you, and peace from God our Father, and from our Lord jesus Christ. IN this verse is set down unto us the Desires and Delights of the Saints; the desire of S. Paul, and delight of Christians: and therefore as Titus Vespasian was called deliciae generis humani, the delight of humane kind; so the contents of this my text may be more fitly termed Solatia Sanctorum, The joy and solace of Saints. jupiter ambrosia satur est, est nectare plenus, saith Persius: but neither the Poet's ambrosia, nor Homer's Moly, nor Pliny's Centauriae, that preserve men (as they say) from all lustful enchantments, can be so delightful to the sons of men, as grace and peace are to the Saints of God: for as he that findeth the stone of Thracia is never after troubled; so he that findeth grace and peace can never after be discontented. What therefore the Apostle wished unto all them, I wish the same unto all you: i. grace and peace from God our Father, and from our Lord jesus Christ. Wherein I observe two things. 1. The Saints described to whom the Apostle wisheth these blessings. 2. The blessings themselves wherewith the Saints are delighted, are here expressed. First, the Saints are described three ways. 1. From the number which the Apostle meaneth, all Saints. 2. From the place where the Saints inhabit, in Rome. 3. From their proper differences whereby they are distinguished. And they are 3. viz: 1. Their dilection. 2. Their vocation. 3. Their sanctification. Secondly, the desire of the Apostle, and the delights of the Saints are expressed: 1. From the number of blessings requested, & they be two, 1. Grace. 2. Peace. 2. From the fountain from whence they flow: i. From God the Father, and from our Lord jesus Christ. Of these, by the assistance of God, in order. First, touching the number to whom the Apostle wisheth these blessings, two things are to be observed; 1. Declaratio amoris: the manifestation of the Apostles love. How Ministers should love their people. 2. Restrictio gratiae: the restriction of the grace of God. 1. In that he writeth to all, and wisheth grace and peace to all Saints, he showeth how largely his love extended itself to the Romans, quòd effuso animo eos omnes complectitur, saith a Bucer. in hunc locum. Bucer, he loved all, remembered all, and excepted none of all: a special point required in God's Ministers. S. Augustine tells us b Aug. de Doct. Christ. li. 3. ca 10. that nihil praecipit Deus nisi charitatem, nihil culpat nisi cupiditatem; God commandeth nothing but charity, and forbiddeth nothing but cupidity. It is therefore necessary in all, especially in us: for if we could speak with the tongues of men and Angels, i. so many languages as men use to speak, more than Mithridates could, that had 22. languages, as Volateran Volateran. li. 17. saith; and so divinely and truly as the Angels of God, more mellifluously than Origen, cuius ex ore non tam verba quàm mella fluere videntur, out of whose mouth the honey did seem to flow, as the Magdeburgenses out of Vincentius Magd. cent. 3. col. 269. do report; yet would our preaching be no better than sounding brass, or tinkling cymbals: for when our auditors are not persuaded we teach them out of charity, we can never persuade them to believe the verity: but as Theocritus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Theocrit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quae minimè sunt pulchra, en pulchra videntur amanti, every thing comes well from him to whom we are well affected. And therefore what S. Augustine saith of every Christian, I may truly say of every Preacher: Vniversa inutiliter habet, qui unum illud quò universis utatur non habet, He hath all things in vain that hath not charity whereby he may rightly use all things. I wish therefore with all my heart, that all we Preachers would study what lieth in us, to lay aside all maliciousness, all suits and contentions, whereby our Ministry is made unfruitful, and live in love and peace with all men; whereby, I assure myself, we should purchase more spiritual gain by love, than all the wealth of the world would be unto us, that we should get by Law. 2. In that he writeth to all beloved The restriction of saving grace. Gorram in hunc locum. of God, called Saints: it showeth the restriction of grace: fidelibus tantùm & non alijs, to the faithful only, and to none else, saith Gorram: Non Romae simpliciter manentibus, sed Deo duntaxat dilectis; Not to all the inhabitants of Rome, but to all the Saints that were in Rome, saith Theophylact; and so Theoph in hunc locum. S. Chrysost. also, and all the rest of the Fathers (qui dictorum intelligentiam expectant ex verbis potius quàm imponunt, (as S. Hilary saith in another case) Hilar. de Trin. l. 1. which rather seek the true meaning of God's Spirit from the words, then impose a false gloss upon the text to corrupt the truth) do from hence collect a restriction of grace: to the Saints of God, and not to the sons of Belial. Even so the Prophet Esay, calling Esay 55. 1. every one that thirsted to come to the waters, means none but those that thirsted: And our Saviour inviting all that were weary and heavy laden, to come unto Matth. 11. vlt. him to be eased, means none but those that were weary: and the like we find almost in every passage of the Scriptures. This restriction therefore of God's grace doth sufficiently confute Pelagius, Hemingius, Huberus, and all the rest of the Arminian brood touching the doctrine of universal grace; who say that God would have all men to be saved, and therefore gave his Son to die for all, and so offereth saving grace unto all: that all men might be saved if they would themselves believe in Christ, and persevere in faith according to the condition of the Evangelicall promises: and do further understand these Evangelicall promises to be so offered and indefinitely left in the power of man, as that he may either of his own will receive them and be saved, or reject them and be condemned. But for the fuller understanding of this one point, I will examine these two points: 1. Whether God by his absolute will would have all men to be saved. 2. Whether he gave Christ jesus to die for all men that they might be saved. To the First, I answer negatively. To the Second, affirmatively. Of the first I say then, it is not the absolute Whether God would have all men saved. will of God that all men should be saved, or have saving grace given unto them: for if it were, I demand the reason why they are not saved? for, Voluntati eius quis restitit? Who hath Rom. 9 ever resisted his will? If they say, that the cause hereof is not in the will of God that offereth grace, but in the frowardness of man's will that refuseth grace: I answer with S. Augustine, that Sic velle & nolle, in Aug. de corrept. & gratia, cap. 7. cap. 14. volentis & nolentis est potestate, ut divinam voluntatem non impediat, & divinam potestatem non superet. So to will or nill, is in the power of him that willeth or nilleth, as that it neither hindereth the divine will of God, nor especially surmount the power of God. For otherwise, it were to make the will of God depend upon the will of man, and to subordinate the first cause unto the second, which is contrary to the laws of Nature. And (as S. Aug. speaketh) it were to make the weak and the peevish will of man, of more power and might then the omnipotent will of God, whereof S. Ambrose saith, Voluntas S. Ambros. in 5. Luc. eius, potestas eius: his will and his power are both a like; because he can do whatsoever he will do: for if God would have men to be saved, and men by their nilling or refusing, will not be saved, then certainly, Dei voluntas superata S. Aug. in Euchrid. ad Laurent. ca 97. est hominum voluntate, & infirmissimis nolendo impedientibus, non potest facere potentissimus quod vult, The will of God and his desire is overcome by the will and denial of man, so that by the nilling of the most base and impotent creature, the will of the most omnipotent is frustrated. And therefore as Tertullian said of Tertul. in Apologet. ea. 5. the heathenish Romans (because they had a law that their Emperor might not deify any man to be a God, unless he were approved by the Senate) that so the deity depended upon man's favour, ut si Deus homini non placuerit, Deus non erit, if God pleased not men, he should not be a God: homo iam Deo propitius esse debebit, man had that power to show such favour unto God, as either to make him or mar him; to give him his deity, or deny his esse. Even so deal these men with the will of God, de saluandis hominibus, touching the saving of men, it must stand to the courtesy and liking of men: If men like to believe, and will receive grace, than Gods will shall stand, that he shall have men saved, and so his desire effected; but if men will not yield unto his desire, but refuse grace to be saved, than his desire shall be void, and his will of none effect: and so by this means, if men will not, God shall have no man saved. But the word of God, and the learned S. Aug. de bono pers. Fathers teach us otherwise; that touching those he will have saved, jubet credere, & facit ut credant, he biddeth them to believe, and worketh faith and belief in them. And so S. Gregory saith, Superna gratia prius Greg. Mor. l. 16. c. 10. agit in nobis aliquid sine nobis, The heavenly grace doth first work in us without us, before we can work with it. So another saith, Deus obsignavit pactum in cordibus electorum per internam regenerationem, quam ille ipse operatus est in ipsis: God sealeth his covenant in the Abbas de ver. great. Christi. hearts of his chosen by an inward regeneration, which regeneration he himself worketh in them. As therefore he worketh grace, faith, hope, and charity, and all other spiritual graces in all those that are saved, so would he work the same in all, if he would have all to be saved. But against this it may be objected, Object. what S. Peter saith: that he would have 2 Pet. 3. 1 Tim. 2. 4. all men to be saved, and to come to the knowledge of his will. And therefore either there are diverse and contrary wills in God, or it is his will, that all should be saved, but yet are not, because they will not believe. The will of God is not diverse. Damasc. l. 2. c. 46. I answer: That the will of God is diversely distinguished by the Doctors, As Damascen, into an 1. Antecedent will 2. Consequent will will. Lombard and the Schoolmen, Lib. I. c. 45. Into his 1. Signified will. 2. Wellpleasing will. Tertullian, into his 1. Efficient Lib. Exhort. ad castitatem. will. 2. Permissive will. Whereof he calleth the first voluntas pura, and the other voluntas indulgentiae. S. Augustine, into his 1. Effectual working, & omnipotent will. Enchirid. cap. 102. & 103. 2. Not working, or not efficient will. Others into his Absolute will Conditional will Others into his Secret will Revealed will All which, and all such like distinctions of Gods will, if they be diligently observed and well understood, do fall into the same end, and do no ways prove either diverse wills to be in God, or any contradiction to be in the will of God. For it is most certain, that as the essence of God is most simple, without composition or division, so the will of God, which is nothing else but his eternal decree concerning all things, is one and the self same immutable and unresistible: in so much that the wicked, who as much as in them lieth, do resist the will of God revealed and commanded unto us in his word, yet notwithstanding will they nill they, they fulfil the will of God decreed in himself from all eternity; as you may see most plainly in the example of Pilate, Herod, and the wicked jews, who in crucifying Christ, rebelled and resisted the will of God revealed in his word, yet herein they did perform the secret will of God, which before all worlds he had determined should be done, as S. Peter showeth: Acts 2. 23. Aug. in Enchirid. cap. 98. Et sic in hoc ipso quod contra voluntatem Dei fecerunt, de ipsis facta est voluntas eius: And so in this very thing wherein they did against God's will, God effected his own will. Et de his qui faciunt Idem de cor. & gratiâ. quod non vult, facit ipse, quae vult: And touching these men which do against his will, he doth whatsoever he will. Quia voluntas Dei Alia, quam fieri vult à nobis. Alia, de nobis, saith Zanchie. Zanch. cap. 3. de Nat. Dei. The will of God is either that which he would have done of us, or that which he meaneth to do concerning us. And if this seem to be diverse and contrary, that he should command one thing and do another; as to command Abraham to sacrifice his son, and yet to hinder it; to command Pharaoh to let Israel go, and yet to harden his heart, that he could not let them go; to command the wicked to keep his laws, and yet to deliver them to vile affections; to say, he willeth all to be saved, and yet to decree their reprobation, etc. I answer: That herein indeed it may seem to be diverse and contrary, but that is not in respect of his will simply considered; but 1. Partly, in respect of the diverse things which God willeth. 2. Partly, in respect of the diverse manners, wherewith he seems to will the things that he willeth. For he willeth 1. Good. 2. Evil. Sed alio atque alio modo: But not after the same manner. For he willeth good simply of itself, and for it own sake. He willeth evil, sed propter bonum, for to effect a further good, as he willed the death of Christ, but for the salvation of all the Elect. And therefore the first is called voluntas placens, his wellpleasing will: and the second is called voluntas permissiva, his permissive will: and sometimes he willeth things simply, and this is always performed, and therefore this is only the will of God properly spoken; & sometimes he wils things conditionally, as when he willeth all to be saved, if they believe; and this is not always fulfilled: and therefore properly cannot be said to be the will of God, because his will properly taken, is always absolute and most certainly accomplished. And so in all the Commandments Zanch. quo supra. of God, we must understand the will of God to be either 1. Declarans. 2. Efficiens. The first is that which showeth what should be done, and so the Law is called doctrina, a rule which showeth us what pleaseth or displeaseth God. The second is that which causeth us to do what is pleasing to him, and so the Law is called mandatum, when he maketh the Elect to walk in his paths, Ezech. 11. 20. or worketh faith in their hearts to believe in Christ. The 1. may be broken by the wicked. The 2. cannot: for my counsel shall stand, and my will Esay 46. shall be done, saith the Lord. But than it may be objected: that Object. the wicked sin not, because they do not break, or do any thing against the absolute and proper will of God. I answer: That sin is not defined to be the transgressing of the secret will of God which cannot be broken, but of his declared and revealed will, Zanch. lib. 3. cap. 4. de Nat. Dei. which only showeth what is pleasing or displeasing to him. Hereby than you see the will of God is only one, immutable and unchangeable, and that although he giveth his Law unto all, yea, both legem operandi, & legen credendi, to show what should be done, and what should be believed; yet it is not his absolute will that all men should either do or believe the same, that they might be saved. For if it were, who could resist it? Rom. 9 19 God therefore doth not so confusedly give his saving grace, as to leave it in the will and power of man, either to receive it, or to refuse it, but hath determined the set number of them that shall receive it, as you may see most plainly * Acts 2. 47. , that so many did believe which were preordained of God to believe. But than you will say again, Why doth God bid us to do, or to believe, when as it is impossible for us, of ourselves, to do the same? I answer: That he doth it, In respect of The Wicked. The Godly. 1. To restrain the impiety of the Why God commandeth the things we cannot do. wicked, or if notwithstanding God's admonitions, they grow worse and worse, then shall they be inexcusable in the day of wrath, and God shall be justified in his sayings, and clear when they are judged. 2. That the godly might hereby see what they might have done in Adam, and what they may do in Christ, and therefore to pray for grace from him to perform duties required: for, praecipit Deus quod vult, ita dat August. gratiam implere quod praecipit, As God showeth them what he would have done, so he giveth them grace to do it. But yet it may be, the wicked will Object. object that this is plain delusion, to bid them do, and believe, and yet never to will that they should do it. I answer; to show what is his will, That God deludeth no man. i wel-pleasing to him, to promise life if they do, or punishment if they do it not, is no delusion, though he gives them no power to do the same; and this our Saviour showeth in the parable of them that were bidden to the wedding: the first were bidden, and came not; the second bidden, and compelled. Did he delude the first, because he did not compel them? No ways, for he bade them; a sufficient token of his love; and they refused, a sufficient contempt to deserve exclusion: and yet the absolute will of the King was not the same in both: for he did but barely bid the first, to show what he liked, voluntate declarativa, but he compelled the second to show his absolute will, that he would have them come. Even so, when God showeth the wicked what is pleasing to him, and the duty of them, and thereupon promiseth a reward if they do it, or punishment if they do it not; he doth no way delude them, though he doth not give them power to perform this duty of theirs. When therefore he biddeth the wicked to come unto him, and they refuse to come, if ever after they be excluded, then surely, culpa non est vocantis sed renuentis, the fault is in him that refuseth, and not in him that calleth: and therefore merito peri●t aegrotus qui non medicum vocat, sed ultro venientem respuit, The languishing soul doth worthily perish, which not only seeketh no Physician, but also refuseth the heavenly Physic offered unto him, saith S. Augustine. But if we look further, and see God compelling the one, by working grace and repentance in his heart to do his will, and to believe in Christ, this is his mercy, for he hath mercy on whom he will have mercy; and if he doth not compel the other, that is his justice, for there are vessels of wrath, prepared for Rom. 9 22. destruction; and so as S. Augustine saith, huic fit misericordia, tibi non fit iniuria: he showeth mercy unto the one, and he doth no wrong unto the other. All this S. Aug. showeth by this comparison, Aug. de Benedict. Jacob & Esau. sicut pluit dominus super segetes & super spinas, sed segeti pluit ad horreun, spinis ad ignem, & tamen una est plwia: As the Lord raineth upon the good corn, and upon the briers and thistles; upon the corn, to ripen it for the barn; upon the thorns and briers, to fit them for the fire, and yet the self same rain doth both: even so the will of God, i. voluntas declarativa, the word of God is preached both to the good and bad; to the good, for their conversion, and to the bad for their further confusion, because they are made hereby without excuse: and of this firmissimè tene (saith S. Augustine) Aug. de fide ad Petrum, ca 35. eos quos vasa misericordiae fecit, perire non posse: nec quemquam eorum quos non praedestinavit ad vitam, ulla ratione posse saluari: Be sure that none of the vessels of mercy can perish, nor of those whom he hath not predestinated can any ways be saved. And he showeth the reason hereof Idem ad sixth. Presb. Ep. 105. elsewhere, saying: Si omnes liberarentur, lateret, quid peccato per iustitiam debeatur; si nemo, quid gratia largiretur: If all Why all men are not saved. should be saved, what in justice was due for sin should not have been known; if none, the goodness of grace had not been seen; therefore he giveth grace to some to show the riches of his mercy, and he denieth it to others to show the equity of his justice, to punish man for sin. For the decree of reprobation, non ponit necessitatem damnationis nisi interveniente peccato, & quidem cons●quntiuè, Idem ibid. non causaliter est a reprobatione damnatio: for the decree of reprobation, being nothing else but decretum non miserendi, a decree of not having mercy, doth not impose a necessity of damnation but in respect of sin that goeth between: for which sinne iustissimè or dinavit eos ad poenas, he most justly decreed their damnation. And therefore, qui liberatur habet unde gratias agate, qui damnatur non habet quod reprehendat: He that is delivered hath that for which he should be thankful, and he that is condemned, hath nought but his own sins, that he can reprehend; for si in remittendo Idem de bono perseverant. debitum bonitas, in exigendo, aequitas, tum nusquam apud Deum invenitur iniquitas: If in remitting debt we show piety, in demanding, equity, than no way with God can we find iniquity. Hereby than you see, that although in respect of the merits of Christ's Passion, the worthiness of his Person, and the power of his will, one drop of his blood were of sufficient worth to expiate the sins of the whole world, as S. Clement saith, Modicam guttam sanguinis Christi propter unionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro redemptione totius humani generis suffecisse: the least drop of his blood by reason of his hypostatical union with the Deity, were a sufficient pay and satisfaction for the sins of all men, yet that it is not the absolute will of God to give that grace unto all. And therefore our Saviour Christ himself excepteth those whom he meaneth not to bestow his grace upon, from his society, I came not to call the righteous: he excludeth from his Matt 9 13. prayer, non pro mundo rogo, I pray not john 17. 9 for the world, i. pro impijs, saith S. Jerome, or for those that wholly addict themselves to the world, saith S. Bernard, or qui sequuntur concupiscentiam carnis, which follow the lust of the flesh, saith S. Augustine; and he forbiddeth us to give them the holy pledges of salvation: Give not that which is holy unto dogs. S. Paul here doth not so much as wish them any grace, and the Prophet David doth absolutely pray against all grace to be given them, saying: Let their table be made a snare, ever Psa. 69. 22. bow down there backs, and let that which was for their wealth be unto them an occasion of falling. And therefore S. Augustine saith, si Aug. de Ciuit. Dei lib. 21. ca 24. certa esset Ecclesia, vel si certi essent illi qui praedestinati sunt in ignem aeternum ire cum diabolo, tum nec pro ijs oraret Ecclesia plus quàm pro ipso diabolo: inde autem oramus & pro salute omnium operam damus, quia de omnibus bene speramus. If the Church were certain, or if we knew them that are predestinated to everlasting fire with the devil and his Angels, than would we pray no more for them then we do for the devil: but we do therefore pray for all, because propter ignorantiam, we know them not that are reprobates; sed iuxta iudicium charitatis, but according to the judgement of charity, do hope well of all, to be elected. To the faithful therefore, we wish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; grace and peace; but to the wicked, fire and brimstone, storm and tempest, woes and curses, this is their portion for ever. And the reason of this denial of grace unto the wicked (for though Zanch. ibid. de nat. Dei there is no precedent cause of God's will, yet there is always a just reason of his will (as Zanchie saith) in respect of themselves (besides many other) may be said to be threefold. 1. Because Satan as a prince of this world, ruleth in the hearts of these children of disobedience, and they give themselves wholly to follow his wicked suggestions: for as the godly utuntur mundo Why saving grace is denied to the wicked. ut fruantur Deo, so the wicked utuntur Deo, ut fruantur mundo, do use the world that they may enjoy God: so the wicked do only make use of God that they may enjoy the World. And therefore what reason have they to expect any grace from Christ that give themselves wholly to the service of Antichrist? 2. Because that although the Son of God did sweat the drops and clots of blood in his agony, and that in such quantity, that it trickled down to the ground to bless the earth that was accursed for the sin of man. Sanguis erant Lachrymae, quaecunque foramina Lucan. novit Humour ab his largus manat cruor: ora redundant Et patulae nares, sudor rubet, omnia plenis, Membra fluunt venis, totum est pro vulnere corpus. His tears were blood, his heart was full of sorrow, non ullus dolor sicut dolor suus. Lament. As Niobe saith, Nec similis toto moeror in orbe fuit, no grief in all the world like unto his grief, his whole life being but a map of sorrow, and his whole body wholly wounded; so that the remembrance hereof is so powerful and effectual to the godly, that nihil adeo grave, quod non aequanimiter toleratur si Greg. in Moral. Christi passio in memoriam revocetur: they think nothing too much to do, nor any thing too great to suffer for his sake, that suffered so much for them. Yet this cursed and wretched world, these generations of vipers do tread under feet the Son of God, and count the blood of the Testament as an unholy thing, and despise the spirit of grace; and therefore▪ the blessed Apostle telleth the Church of Philippi, weeping, that They are the enemies of the Cross of Christ, whose God is their belly, Philip. 3. 18. 19 whose glory is their shame, whose end is fearful damnation: and this very reason S. john toucheth when he saith, that Christ came into the world, and the world received him not, but did unto him what pleased them. john 1. 11. 3. Because that although the Saints and servants of God have done them no hurt; for justus quid fecit? What hath the righteous done? yet they despise them, and trample them under feet, as the clay in the streets; dementia insanabilis, their rage is implacable, & faciunt unitatem contra unitatem: they conspire together against the godly, and especially against the Ministers of Christ, whose preachings are accounted but as Cassandra's prophecies, and themselves deemed worse than justinian's orators. And our Saviour objecteth these three reasons against the jews: 1. Ye are of your father the devil, john 8. 44. and the will of your father ye do. 2. How often would I have gathered you, and ye would not? here is contempt against himself. 3. Thou killest the Prophets, and stonest Luk. 13. 34. them that are sent unto you, here is cruelty against his Ministers, and therefore as they regard not to know God, so Rom. 1. 28. God regards not them, but gives them over unto three fearful traditions: 1. To the lust of a wicked heart. 2. To most vile and base affections. And 3. To a reprobate sense to do those things that are not convenient: whereby it comes to pass, that all of them impiè vivendo, fictè sperando, iustè desperando, miserè pereunt: by living most wickedly, and yet hope for pardon all their life, but despair of pardon at their death, they miserably perish to everlasting death: where (as S. Augustine speaketh) nec tortores deficiant, nec torti miseri moriantur, sed per millia Aug. ser. 55. millia annorum cruciandi, nec tamen in secula liberandi, neither tormentors are wanting, nor the miserably tormented any ways eased, but for thousand thousands of years plagued, and yet never to be delivered: and there shall be (saith Isidorus) semper velle quod nunquam erit, & semper nolle quod nunquam non Isido. tom. 1. de summo 〈◊〉. erit, a will never satisfied, and a nill never gratified, never enjoying the ease they would, and always suffering the pains they would not. Oh then (beloved Brethren) let this one point of Doctrine teach us a double instruction. 1. To terrify the wicked from their sinful ways: for they may assure themselves, that so long as they remain wicked, they have no promise of grace, but a most fearful expectation of eternal destruction. Si durus est hic sermo: If this be a hard saying, it is quia cor durius, because their hearts are harder; for if they return unto the Lord, the Lord will soon receive them: but if God offereth grace and they refuse the same, than the heavens may wonder and the earth may tremble: if we tremble not at the consideration of this doctrine. For if the Sun did stand still at the prayer of josua, if it retired 10. degrees in the dial of Ahaz, at the word of Esayas, and was darkened at the Passion of our Saviour, than no marvel if it stood still and never moved, if it retired to the uttermost parts of the world and never returned, or be utterly darkened and never enlightened for very shame and wonder, that light should come into the world, and yet men should love darkness more than light, that the grace of God should be offered, and yet that grace should be refused. And if mount Sinai trembled at the giving of the Law, or the walls of jericho fell down when the Priests founded their trumpets, and the earth quaked at the passion of our Saviour (as fainting under such a hideous burden, that the most accursed sons of mortal men should put to death the most blessed Son of the immortal God) than no marvel if the whole world trembled, to see the wicked making no account of this Law: or if the fabric of heaven should fall, when the Priests and Preachers of God's word do sound the trumpets of vengeance against the transgressors of this Law? or if heaven and earth should be dissolved into their ancient Chaos, when truth itself shall threaten vengeance to the refusers of his grace, and assure woes and curses to the enemies of his cross, and despisers of his Spirit; and yet for all this, that they should still continue fearless and careless in their most vile and abominable courses. But indeed the heavens and the earth are reserved for that great and terrible day which is to come, and are now sustained for the good of the Saints, and the further condemnation of the wicked, which will hastily come upon them, if they do not speedily repent. 2. This should persuade the good and godly Saints, to have nothing to do with the stool of wickedness, but to separate themselves from the society of wicked men, as the Apostle teacheth, 2 Cor. 6. 17, 18. Ephes. 5. 7. That Christ died for all men. De 2. Whether Christ jesus came into the world to die for all men, that all men might be saved, if they would receive him and believe in his name: I answer, that he did: for so the Apostle teacheth, that he gave himself a ransom 1 Tim. 2. 6. Heb. 2. 9 for all men, that he tasted death for all men, & S. john saith, that he is the propitiation, not only for our sins, whereby he meaneth the elected Saints, but also for the sins of the whole world: i. of all 1 joh. 2. 2. the men in the world. But to these and all other such places, it is answered: 1. That either all is put for many, as he healed all that were oppressed of the Devil a Acts 10. 38. : i. very many, or all that came unto him, or all that besought him: and so it is said, that all the land of judea, and they of jerusalem, went unto john the Baptist, and were all baptised of him b Mar. 1. 5. , i. abundance of people, whole multitudes went unto him, and not every particular man whatsoever. 2. Or else, that all is put, pro singulis generum, non pro generibus singulorum, for all of one kind: as where Christ is said to have healed all sicknesses and Matt. 4. 23. diseases. The meaning is, that he healed all kind of diseases, or diseases of all kind, leprosy, palsy, fevers, etc. and not that he healed every particular man that was diseased. The like phrase is used, Acts 10. 12. etc. For it cannot be denied, but that by all is understood, 1. Sometimes the elect only, as joh. 12. 32. and that if I were lift up from the earth, (i), upon the cross, will draw all unto me, (i) all the elect, and so it is understood in many other places of the Scriptures. As ᵃ, Esay 54. 13. Jer. 31. 34. 2. Sometimes the reprobate only, as Philip. 2. 21. All seek their own, and not that which is the Lord jesus, (i) all the reprobates and wicked men do only seek for their own profit and pleasure, and not the glory of the Lord jesus. And so it is said, that no man received the testimony of Christ, (i) none of all the reprobates and worldly men received the testimony of Christ. 3. Sometimes the elect and reprobates, joh. 3. 32. as Rom. 3. 23. All have sinned, and are deprived of the glory of God. And therefore they say, that where Christ is said to have died for all men, and to be the reconciliation for the sins of all men, or for the sins of the whole world, it must be understood of many, as Matth. 26. 28. This is my blood Mat. 26. 28. of the new Testament, which is shed for many, for the remission of sins: or else it must be understood of all the faithful only, and none else. But to this fair seeming gloss of these men, I answer, that although this distinction or restriction of all in many places may hold good, for many, or for all of one kind: yet in this case, where Christ is said to have died for all, all must not be restrained to the elect only: for so S. john saith, that he is not the reconciliation for our sins only, i. for the elect only, but also for the sins 1 joh. 2. 2. of the whole world. And where it is said, that God gave his Son to die for the joh. 3. 16. world; and Christ saith, that he came to save the world, we must not restrain & Cap. 12. 47. the world unto the elect only, but rather for all the men of the world: for where it is said, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; if we should say, that by the world here is understood the elect, the whole sentence of Christ would prove to be full of absurdities. For that were a strange saying: God so loved the elect, that he gave his only begotten Son, that whosoever of the elect should believe in him should not perish, but have everlasting life. And therefore it must be understood of all men in general, that God gave his Son for them all, that whosoever of them all should believe in him should not perish, but have everlasting life. And so Prosper, Fulgentius, and diverse others, after S. Augustine, do aver that God gave his Son to die pro toto genere humano, for all mankind, and that Christ offered himself a sacrifice for the sins of the whole world; and therefore commandeth us to preach the Gospel of faith and repentance unto Matth. 28. vlt. all men. And so the Apostle showeth, that some shall deny the Lord that bought 2 Pet. 2. them. And S. Paul biddeth us, not to Rom. 14. 15. destroy him with our meat, for whom Christ died: and in many other places it appears most manifestly, that God gave his Son to die for all men. Heb. 10. 29. Why Christ died for all men. And the reason hereof may be said to be twofold. 1. That all men might have a remedy and a Saviour, if they themselves would receive grace, and lay hold on the same. 2. That God might be justified in his saying, and clear when they are judged, which otherwise could not be. For how could he lay it as a sin unto their charge, to refuse the grace of Christ, if Christ were never sent nor intended to be sent for them? and therefore God sent his Son to die for all, that all might be saved, if they should receive him; or be justly condemned, if they did neglect him: for seeing God gave the means to help them, and they neglected this means, then are they without excuse, they have not a word to speak. But against this it is objected, that Object. he came to give his life a ransom for many, Mat. 20. 28. Matt. 20. 28. Esay 53. 11. therefore not for all: for his sheep, joh. 10. 15. therefore not for the goats: for his friends, joh. 15. 14. for his Church, Eph. 5. 25. for them that believe, Rom. 3. 22. and for them that obey, Heb. 5. 9 therefore not for his foes, not for alients, not for infidels, not for the disobedient, and such like. I answer: that for the understanding of these, and all such like places, we must remember that the intention and purpose of God, in sending his Son into the world, is twofold. 1. General, that all men might have a sufficient remedy given and offered unto them, to save them, if they accepted the remedy, or to make them without excuse, if they refused or neglected the same. 2. Special, that (seeing God did foresee the maliciousness of man would not of itself regard it) by the assistance of his more especial grace working in the hearts of his chosen, they should yield to accept and apply the grace of Christ for their salvation. And so God gave his Son to die for all, but not with a purpose to work the application of his death in all, for the salvation of all; but only (as I said before) to show his love in giving him, and to make them without excuse for neglecting him. And he gave him for his sheep, for his friends, etc. with a special intent to help their imbecility, to work grace in their hearts, to make them to lay hold and apply the benefits of his death for their eternal salvation. And now by this one distinction, I may easily answer to all objections: for, 1. In that they say, for whom Christ died, for them he intercedeth and prayeth, and for whom he prayeth not, for them he died not; for none would offer the sacrifice of his body for them, for whom he would not offer the sacrifice of his lips: but for the wicked and reprobates he prayeth not, I pray not for the world, joh. 17. 9 therefore for the wicked reprobates he died not. I answer: that for whom he died with a special intent to work the effectual application of his death, thereby to save them, for them he prayed, that so his death might be effectual for them, & econtra for whom he prayed not, I confess he died not with an intent to work the effectual application of his death, thereby to save them, but only to procure them a sufficient remedy to be saved, if they would, thereby to show his love, in giving this remedy, and to make them without excuse for neglecting the same. 2. In that they say, Christ died for those only in whom he hath attained the end of his death, for that whatsoever attaineth not unto his end is done in vain, and argueth want of wisdom or power in the agent. But the end of Christ his death, i. salvation, is attained unto only in the elect, Matth. 16. 16. joh. 3. 36. and therefore his death was only for the elect. I answer to the minor proposition, that the end of Christ's death is twofold. 1. The salvation of the elect, by applying his death unto them, through the special working of his grace. 2. The manifesting of his love, and making the wicked without excuse, for not receiving his grace: he only dying for these, and not working in them the special application of his death. And so the end of Christ's death is indeed attained unto, both in the elect and in the reprobate. 3. In that they say: For whom Christ died, for them he made full satisfaction for their sins, as the Apostle showeth, in whom we have redemption Ephes. 1. 7. through his blood, the forgiveness of sins according to the riches of his grace: but Christ made not any satisfaction Coloss. 1. 14. for the sins of the reprobate, for if he had, than God in justice could not punish them for those sins for which Christ had fully satisfied: therefore it cannot be that Christ died for the reprobates. I answer: that Christ made sufficient The wicked condemned for not applying the merits of Christ. satisfaction for the sins of the reprobates, and yet God in justice may punish them, for want of application of the merits of Christ: for as the patient may well perish though the physic be made for him, if he doth not receive & apply the same unto himself: as S. Augustine showeth, that we were all sick of sin, and the heavenly Physician descended unto us, and brought us heavenly physic, imo pharmaca benedicta, even most blessed medicines: yet, merito perijt aegrotus, the sick man may well perish, if he doth not receive and apply this heavenly physic unto himself: even so though Christ died for them, and made satisfaction for their sins, yet may they be most justly condemned, for not receiving and applying the same unto themselves, but to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this great price, to be uneffectuall unto them. And this our Saviour showeth; This joh. 3. 19 is condemnation, that light is come unto the world, and men love darkness more than light: for this is spoken of the reprobate, and not of the godly; for they love light more than darkness; and therefore this is the condemnation of the wicked, that light, i. Christ jesus is come unto them, and yet they refuse to accept him, or to apply his benefits unto themselves, and do love darkness more than light, because their works are evil. And therefore in a word to determine this question, I say, that the exhibition, or giving of Christ, was for all men, the manifestation of him, by the preaching of the word, unto many, and the special application of him by a lively and saving faith unto few, according to that saying of our Saviour Christ, Many are called, but few are chosen. And so you see in what sense Christ may be said to have died for all men, and to procure grace for all men, and in what sense he may be said to die only for his elect, and to procure grace only unto the elected Saints. And from hence we may behold with joy, and consider with admiration the exuberancy, and the exceeding superabundancy of God's love unto his elected Saints and chosen people above all other men in the world: for being all in the same mass of corruption, cui nihil nisi supplicium debebatur, to all which was nothing due but destruction, we could deserve nothing at the hands of God no more than the wickedest men in the world. And yet he doth not only give his Son for us, (as he did for all men else) and offer his grace unto us, (as he doth unto many others) but also he extendeth his love further towards us than he doth unto any other; for he pitieth our unaptness to receive, and unableness to retain his grace, and therefore he helpeth our imbecility, and worketh grace in our hearts to accept his grace, to apply that grace unto ourselves, and to retain that grace unto our life's end. And so, not of ourselves, but by the special and effectual working of God's grace, we only that are elected, do accept, apply, and retain the grace of God, and all the benefits of jesus Christ unto ourselves, whereby we are justified and sanctified here, and shall be glorified hereafter. O that we would therefore praise the Lord for his goodness, and show the wonders that he doth, and the exceeding superabundant kindness that he showeth for us, poor children of men. And thus much for the restriction of saving grace, as it is effectual and beneficial only to the Saints, though the same be done for all, and offered as sufficient unto many, yet not effectually wrought in any, but only in the Saints and chosen people of God. 2. Touching the place where the How the godly dwell always among the wicked. Saints inhabit, it is said to be Rome; concerning which, if we do observe The antiquity The iniquity of the same, we shall easily find subject for large discourses. 1. Some think that the Pelasgians overflowing the Country of Greece, came into Italy, and builded the City of Rome, and called it Roma by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Impetus. of the great strength and power thereof which Roma in Greek doth signify. Others think that the Trojans, reliquias Virgil. Aeneid. Danaun atque immitis Achilles, being tossed to and fro and wearied, with their wives and children landing in Italy, their wives (by the advice of a noble Lady, called Roma) did burn up their ships that they might sail no further, and therefore they were constrained to tarry and to build a City, which they called Roma in remembrance of that noble Lady: & sic alij atque alij aliud atque Plut. in vit. Romuli. aliud opinati sunt, every several man had his several judgement, as S. Aug. speaketh in the like case, and Plutarch showeth in this case. But the common received opinion is, that Romulus and Remus being departed from Alba, did build the same, and erect a sanctuary of refuge, that what malefactor soever did fly unto the same, he should be safe from all revenge; whereby, in a short time, it grew so populous, so strong and so great a City, that it excelled all others, and at last became the Empress, and Metropolitan city of the whole world, quae inter alias caput extulit urbes, quantum Virgil. Eglog. 1. lenta solent inter viburna cupressi. 2. For the iniquity of it, it began in blood, when Cain-like Romulus did unnaturally murder his natural brother Remus: and as Belus king of Niniveh erected a golden statue, bearing the image of his father Beel, and warranted all malefactors free that fled unto the same; whereby at last, the wicked Beda in Luc. ca 11. fugitives adored the same for a god, and so committed horrible idolatry: even so by their wicked asylum did the Romans multiply in such multitudes, that they exceeded all others. And because they gave tolerations for all Religions, there was no hindrance of their increase; because all men are ever readier to yield their allegiance, Vale●. Max. than their conscience unto their enemies: and so by these means they grew to the height of all impiety towards God, & of all savage cruelty towards men: as we read of L. Sylla, who striven to be called foelix for his cruelty: yet C. Marius justified him, and Caligula went beyond them both, but Nero was born to justify Caligula, saith Suetonius; and so of the rest: repleti om●●●●iustitia, they were full of all unrighteousness, saith the Apostle. Rom. 1. vlt. Yet here among these wicked people in hac famosa ciui●ate, in this city famous for her infamy, did these beloved Saints inhabit: whereby we see, The care of the Saints. 1. Their care and circumspection. 2. Their state and condition. It is natural in man to desire society, Arles li. 1. ca 2. de Repub. saith Arist. yet there is nothing so dangerous as the society of wicked men, saith Isidorus: for though that ship was Isidor. lib. 2. sol. not troubled that carried Peter, yet that was greatly tossed that carried judas, like that which carried jonas; and therefore all the godly that were with him, licet suis meritis firmi, yet turbebantur alienis, saith S. Ambrose: though Ambros. l. 4. super Luc. they were firm in respect of their own deserts, yet were they hazarded for the wickeds sake. And therefore these Christians living among the wicked, in the midst of impiety, were very circumspect of their society, else could they never have preserved their sanctity; even so should we do: though we live among the wicked, yet to choose the society of the godly: for good men will make thee better, but evil men will make thee worse. For such is the nature of men, saith S. Gregory, quoties bonus malo coniungitur, non ex bono malus melioretur, sed ex Greg. ho. 9 super Ezech. malo bonus contaminetur; as often as the good is joined with the bad, the bad will sooner corrupt the good, than the good can convert the bad. S. Bernard therefore writing upon Bern. in Cant. ser. 48. those words of the Canticles, as the lily among the thorns, so is my love among the daughters, saith, vide quomodo caute ambules inter spinas, be sure therefore to walk warily, and then as joseph in king Pharaohs court, Daniel in Nebuchadnezzars palace, Mordocai in Ahashuerus house, and these holy Christians among the wicked Romans did live holily and undefiled, so may the servants of Christ live godly in the kingdom of Antichrist. For as S. Ambrose speaketh: non utique Ambros. ep. ad Irenaeum. transire in Egyptum criminosum est, sed transire in mores Egyptiorum, it was no fault to pass into Egypt, but to follow the manners and sins of the Egyptians was reprovable. Moses went to Egypt, but he used not the Egyptian manners. So may we live in the world, but we must not fashion ourselves like unto the world, but as the children of Israel ambulaverunt per siccum in medio Greg. lib. 6. ep. 23. maris, did walk upon dry ground in the midst of the sea, so should we ambulare sanctè in medio mundi, live holily in the midst of the world, saith S. Gregory: and indeed, non est perfectè bonus, nisi qui inter malos est bonus, he is not perfectly good that is not good among the bad: for no thankes to them that live holy in heaven, where there is no provocation to evil, but we must live holily with devils, if we would live blessedly with Angels. This therefore condemneth all the pestilent brood of Donatists, the Brownists and Barrowests' of our time, who leave our Churches as profane multitudes, and run away to lawless places. For as the brightest day hath his clouds, and the purest gold hath his dross; so the best Churches have their imperfections, and therefore the spouse Aug. de vera Relig. c. 5. & l. 2. c. 22. contra Cresc. of Christ confesseth herself to be black though comely: and the Church of God is compared to a cornfield, wherein there are tares as well as wheat; and to a threshing floor, wherein there is chaff as well as corn, quia intus & foris Idem in l. De unitate Ecclesia. mali tolerandi sunt ne pacis compago soluatur: and therefore within and without the wicked must be suffered, that the peace of the Church be not disturbed: & licet zizania in Ecclesia esse cernimus, Idem l. 2. ca 28. retract. ex Cyprian. de Ecclesia tamen recedere non debemus, and though we see the tares in the Church, yet must we not therefore leave the Church, saith the same S. Aug. For if these beloved of God did not run out of Rome that was nothing but tares, but heathenish, why should Why the Saints dwell among the wicked. we forsake the Church upon pretence of some imperfections? And in very deed there be two especial reasons, saith S. Augustine, why the godly Christians should live with the Atheists. 1. That the evil may be converted. August. in Psal. 54. for 2. That the good may be exercised. for 1. If all the godly should forsake the wicked, how could the wicked be converted? S. Peter was an apostata, S. Matthew was a publican, Zacheus an oppressor, Paul a persecutor, justine Martyr a Gentile, S. Augustine a Manichee, Leo Affricanus a Mahumetane, Luther a Monk, Tremellius a jew, and so many others, but by conversing with good men, they were converted unto godliness. 2. Oportet esse haereses, there must be heresies among you, saith S. Paul, that they which are approved among you may be known: for if Arrius had not been borne, qui posuit Trinitatem Thom. 1. p. q. 31. ar. 2. substantiarum cum Trinitate personarum, which maintained a Trinity of substances, or of Gods with the Trinity of persons, as Aquinas saith; and Sabellius on the contrary, qui posuit unitatem personae cum unitate essentiae, which held the unity of person with the unity of essence; the truth of those questions about the blessed Trinity, had never been so sufficiently determined by those great Doctors of the Church, The afflicted estate of the Saints among the wicked. Athanasius, S. Augustine, Hilary. And if the wicked lived not among the godly, their patience should not be exercised, their care and circumspection could not be seen, their sanctity not so excellent, nor their victory so glorious. De 2. We may see hereby the estate of God's Church, inter impios & tyrannos, among wicked men. Terra salutiferas herbas eademque nocentes Ouid. li. 1. de remed. Nutrit, & urticae proxima saepe rosa est. The same ground bears wheat, and tares, and briers grow round about the roses: and many times, as Christ was crucified betwixt two thiefs, so john 19 may a godly man dwell betwixt wicked neighbours, and what is worse than that? for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A bad neighbour is hurtful, but he that hath got a good neighbour, hath purchased an honourable commodity, saith Hesiod. And yet the godly must need, dwell among the wicked: Let among the Sodomites, Abraham among the Canaanites, Moses among the Egyptians, and all the Ministers of Christ are sent forth as Lambs among Wolves: what then can they look for at the hands of such neighbours, but vexations and afflictions, this is the lot of Deut. 4. the righteous: ask of the days of old, as Moses saith, and you shall see that from her beginning the Church of God wanted not oppression; and Christ himself telleth us, that to her ending she shall not be void of affliction. Sanguine fundata est Ecclesia, sanguine coepit, Sanguine succrevit, sanguine finis erit. No age unafflicted, no Church unassaulted, no Saint unattempted, no time but too bad, yet none so bad as this: for S. Bernard tells us that the afflictions of Bern. in parab. Christi & Ecclesiae. the Church heretofore were like the waves of the sea, that came one after another. 1. Persecution, when as alij flammi● Euseb. Eccl. hist. li. 8. c. 11. & 12. exusti, alij ferro perempti, alij patibulo cruciati: Some were stoned, as Steven; some crucified, as Peter; some beheaded, as Paul; some burned, as Laurentius; others banished, and all persecuted. 2. Division. For terra Ecclesiae sanguine martyrum impinguata, the ground of the Church being fatted and manured with the blood of Saints, which is the seed of the Church, as S. Aug. speaketh, it brought forth fruit the more abundantly, and made many heathens by the beholding of their constancy, to become Christians, as Sozomene writeth. Therefore the devil changed his course, and knowing that nullus pe●or quam domesticus inimicus, none can be worse than the homebred foe, he stirred up swarms of heretics, that within the bosom of the Church, did seek the ruin of the Church: for while the Church was at peace within itself, it flourished, & nulla potuit invidia Euseb. lib. 8. ca 1. prohibere, Satan with all his malice, the world with all his cunning, and tyrants with all their cruelty, could never hinder the prosperous increase of the Church: but when they whetted their tongues, and blunted their pens against themselves, Hic primum ex alto delubri culmine telis Virgil. li. 2. Nostrorum obruimur, oriturque miserrima caedes. Then did the Lord darken the glory of the daughter of Zion, and the Church of Christ was most grievously molested. 3. Ambition, for as the cruelty of tyrant's superata erat in patientia Martyrum, was overcome by the patience of the Martyrs, so the subtlety of heretics depulsa est in sapientia doctorum, was discovered by the wisdom of the Saints: and therefore Satan sent the spirit of pride and ambition, whereby the Priests themselves came to be rather Crassiani then Christiani, more secular than spiritual, as Budaeus speaketh, aiming Budaeus l. 5. at honours, and seeking for promotions, and not that which was the Lord jesus. 4. Dissimulation and hypocrisy, as a cloak & mantle of their impiety, and so the afflictions of the Primitive Church came one after another. But Our estate now, worse than the state of the Saints in Rome. now all of these and more than these, ut morbus cumulatus, are heaped together one upon another to oppress the Church: our souls are among Lions, our divisions and distractions have rend the Church like jeroboams' garment; our ambition carries us with Phaeton beyond the moon, and our hypocrisy, if it may be said to be hypocrisy, quae iam latere prae abundantia non valet, & prae impudentia non quaerit, which by reason of the abundance thereof may not, and by reason of its impudency, seeks not to be concealed, is grown to the height to fill up the measure of our iniquity: Every man hath Christum in Aug. l. de spiritu & anima ca 62. codice, but none in cord, as S. Augustine speaketh; or as S. Bernard saith, we give linguam Christo, our profession unto Christ, but animam diabolo, our conversation unto the devil. We read of the Turks, that dumb voluntesse & Iudae● & Christian● nec Iudaei sunt nec Christiani, while they would be both jews and Christians, they are neither jews nor Christians: so we have a Christian show, but a jewish life, being full of all unrighteousness: what What the Saints should do in afflictions. Heb. 11. 37. therefore shall the poor Christians do among such people? 1. Let them look unto the author and finisher of their peace, and unto all precedent Saints that ever dwelled in the 1. Look upon the example of the Saints. Aug. de Civitat. Dei, l. 5. ca 11. midst of such wicked people, and were destituted, afflicted and tormented; and yet nullo praemio nec poena huius mundi ab aeternae illius patriae societate seducti: neither the allurements nor the punishments of this world could withdraw them from their most holy profession: but were like the palm tree, which though it hath never so much weight on the top, and never so many snakes at the root, yet still saith nec premor nec perimor, neither am I pressed by the one, nor oppressed by the other. For as the knife may scrape the adamant, yet cannot pierce it; as the flames may compass the Salamander, yet cannot burn it, and as the waves may beat upon the rocks, yet cannot shake them; even so the wicked may vex the godly, but they cannot hurt them, capitis poena nos afficere possunt, nocere non justinus Martyr. Apoc. 2. possunt, they can take away our life, but they cannot hinder us to eternal life. And therefore march valiantly o my soul: and let us be like the Cypress tree, quae etiam hyeme viriditatem suam non amittit, which keeps her viridity and freshness in the midst of winter. So let nothing daunt us or dismay us in the course of Christianity, nam vere tuta est cum Christo & pro Christo pugna in qua nec vulneratus, nec occisus trucidaberis victoria, for in this fight with Christ and for Christ, though we be wounded, though we be slain, yet are we sure of victory, saith S. Bernard: and therefore as the old Proverb is, Quisquis benigno navigabit numine: Is vel saligno navigabit vimine: If God be with us, we need not care who be against us. 2. Let them lift up their eyes unto God 2. To call upon God. and pray unto him, that he would be their helper & defender, nam cum mundus plenus est spinis, in terra sunt, in aëre sunt, Bern. super Cant. ser. 48. in carne tua sunt; for seeing the world is full of thorns, full of wicked men, versari in his & minimè laedi divinae potentiae est, & non virtutis humanae, to dwell among them and not to be corrupted by them, is from the grace of God, and not by any power of man, and therefore we should pray to God who Symplic. in Arles phis. lib. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus in opportunitatibus, a God in the needful time of trouble, as Simplicius calleth him, that he would send unto us auxilium divinum quando desit auxilium humanum, his divine help from above, when we have no help in ourselves. We should hereby learn patience, 3. To learn patience & circumspection. and especially circumspection (as I said before) for as these Christians living in Rome, must needs be wary; so, while Rome life's amongst us, we have as great need to do the like; and as there are more motes in the house then are seen in the Sun: so there may be more adversaries about us, more schismatics, more ravening wolves than we imagine: therefore I say we should watch, and I say no more but watch. And so much for the place where the Saints inhabited. 3. Touching the proper differences whereby the Saints are distinguished, we must take them as they lie in order. 1. Of their dilection, Beloved of God: Touching which, I will observe these two points, 1. Whom in these words the Apostle meaneth. 2. What things hereby the Apostle teacheth. De 1. The Latins have no word that Zanch. de nat. Dei. l. 4. doth express the etymology and full meaning of love. And therefore some say, that amor, love, is derived of an Hebrew word which signifies to burn, in respect of the vehement affection of it, & so the Poets resembled it, est mollis flamma medullis & caeco carpitur igni, Cant. 8. 6. 7. & the Scripture itself compares it unto fire. And yet the Latins do affirm, plus esse amare quàm diligere, that it is more to love, then to wish well; but here the Apostle useth a word which signifieth more than to love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phavorinus. Beloved of God; for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the same thing, as Cicero turneth, to be contented, or that wherein we do rest ourselves satisfied. As the father said of the son, hic est filius meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is Mat. 3. vlt. my beloved Son, in quo acquiesco, in whom I rest myself contented. So that herein we find three things. 1. An inclination to the thing chosen 1 joh. 4. 10. to set our liking on, for love doth include, Et iudicium eligentis, & actionem S●aliger de subtilitate exercit. 317. §. 3. seiungentis rem electam ab alijs, saith Scaliger, The judgement of the chooser, and his action to separate the thing chosen from all other things. 2. A desire to be united to it, as we may see in Matt. 23. 34. Deut. 5. 29. 3. A joyful contentment in it: as this is my rest for ever, here will I dwell, for Ps. 132. 4. I have a delight therein. And therefore, though the love of God signifieth no affection or passion, as it doth in man, yet we find therein 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good will, or a decree of having mercy. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an actual beneficence, or doing good to them, creating them, sustaining them, and guiding them. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a delighting in them. And this love of God extends itself, The large extent of God's love. 1. And in the highest degree towards himself. 2. Towards all things that be. 1. In respect of the will and unity of essence, the three persons love each other with an unconceivable essential love. And therefore God made all things for his own sake, and so the Scripture showeth the love of each person unto the other: as the father loveth the son, and hath given all things into his hands, and that you may know that I love the father, and as the Father gave me a commandment, so I do, and the Holy Ghost is said to be the love of the Father and the Son, In quantum est nexus Patris & Filij, & ineffabilis complexus, as S. Augustine speaketh, ingenti johan. de Combis. l. 1. c. 8. largitate perfundens omnes creaturas pro captu earum. The bond of both the Father & the Son, and the suavity and delight of both filling all creatures with goodness, according to each one's capacity. 2. He loveth all things that are, and Sap. 11. 24. Gen. hateth nothing of the things that he hath made. For when he had made all things, he beheld them, and lo they were exceeding good, and in this sense all creatures are beloved of God. But you will say, God hateth all that Ob. work iniquity, Psal. 4. I answer: that in every sinful man there are two things to be considered: 1. His nature, which is the work of God, and this he loveth. 2. His iniquity, which is the work of man, and for this he hateth him, or this in him. And so you see that God loveth all things that are. But you must understand, that although Thom. 2. p. q. 20. art. 3. in respect of the act of loving, he doth not love one thing more than another, (because he loveth all things with one simple act of his will, as Aquinas speaketh) yet in respect of things loved, there is an order in his love; for it is most certain, that of all creatures that he hath made he loved mankind best. 1. For that when he made all things, he only made man according to his own image and likeness: and therefore David in admiration of this love of God to mankind, breaketh forth into such exclamations, O God what is man that thou art mindful of him, etc. thou madest him lower than the Angels, to crown him with glory and honour: lower it may be in regard of his substance, Zanch. de natura Dei. but higher in respect of God's Image, which is that glory and honour wherewith he was crowned. 2. For that although he loved the That God loved mankind above all other creatures. Angels with an exceeding great love, yet do we never read that he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Spirit-lover, as he vouchsafed to be called as by a proper name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man-lover as we see, Tit. 3. 4. cùm apparuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seruatoris nostri, when the bountifulness and love of God towards man appeared. Thirdly, for that after the fall of man he left an exceeding great liberty, and bestowed many blessings and benefits, as witnesses of his love to man, even in that relapsed estate and time of disobedience, (as S. Paul doth most excellently ●ct 17. declare unto the Athenians) which he hath not done to the relapsed Angels, who presently upon their fall were deprived of all tokens of God's love. 4 For that he sent his dearest son to take our nature upon him, and to be made man like unto us, and not to take the nature of Angels upon him, as the Author of the Epistle to the Hebrews doth most divinely observe, when he saith, that non assumpsit Angelos, sed semen Abrahae, he assumed not the nature of Angels, but he took upon him the seed of Abraham, & quid tam pietatis plenum, quam quod filius Dei pro nobis factus est foenum: What can be a more sign of love, or more full of piety, then that God should give his only son to be made grass for us? (for, all flesh is grass) saith S. Bernard. Esay. 5. For that he did not only give his son, to take our nature upon him, and so to become of no reputation, as the Apostle speaketh, but also to be made a Philip. 2. curse for us, to suffer for us, to be wounded for our sins, to be broken for our transgressions, and to be crucified for our iniquities where he suffered. 1. Opprobrium quo nullum vilius, the greatest reproach and shame that could be, quia morte turpissima condemnemus eum, for the death of the Cross Sap. 2. was accounted the most shameful, & most disgraceful death that was, for, cursed is every one that hangeth upon a tree, saith the Scripture. 2. Supplicium quo nullum maius, the greatest pain and torment that could be. 1. In his body in all his senses. 1. In his feeling the sharpness of the nails. 2. In his hearing their mocks and scorns. 3. In his smell, their stinking spitals. 4. In his taste, the bitterness of gall. 5. In his sight, the effusion of tears, his friends bewailing, his foes exulting, and all forsaking him. 2. In his mind such thoughts and sorrows, as cannot be conceived, much less by men any ways expressed, and all this was done for us, and for our sake, ut iniusta mors iustam vinceret mortem, that he being unjustly put to death, as iniustus cum iniustis, & ex iniustis causis, by the unjust, with the unjust, and for unjust causes, he might justly deliver us from that just death which we deserved. And therefore if we behold this man of sorrow and say, Quae sunt hae plagae, quae sunt haec vulnera Christ? What stripes or wounds be these, O blessed Christ, he will answer, Et plagae, & sunt haec vulnera quaeque tua. All these are only thine, tibi natus, tibi passus, tibi mortuus; for, I was borne for thee, to suffer for thee, and to dye for thee; and if thou wouldst know the impulsive cause hereof, and say, Si mea cur tua diripiunt tua viscera Christ●? He will answer, Love is the only cause hereof. O amor his plagis membra cruentat amor: his love to man is the cause of all these things. And all these things are sufficient arguments to show the superabundancy of his love to man above all other creatures whatsoever, and therefore in many places this great love of God is showed with notes of incomprehensibleness, as, so God loved the world, so as it cannot be expressed: and again, behold what manner of love the father hath showed unto us, that we should be called the sons of God. And yet here we must understand that this love of God to mankind is twofold, 1. common, to the just and unjust, Bern. Serm. 14. de coena domini. 2. special, to the Elect only, in whom the love of God doth more manifestly appear, and upon whom he bestoweth all the benefits of his love. And of these also he loveth some The holier we are the dearer God love's us. better than others, for there be three sorts of Elects. 1. Some whom God hath decreed to justify, but as yet are not regenerate, as Paul while he was a Persecutor. 2. Others, in whom regeneration is inchoated, and the relics of sin remaining, as the Saints in earth. 3. Others, in whom perfect obedience is effected, and their sanctification fully accomplished, as the Saints in heaven. He loveth the first well, the second better, but the third best of all; for the holier we be, & the nearer unto his image, the dearer we are beloved of him, and therefore he saith, diligentes me diligo, I love them that love me, and I will show mercy on them that keep my commandments: as if he should say, I love all men well, but I love them especially above all men that love me and keep my commandments. And this S. Augustine showeth most excellently, Aug. tom. 9 in joh. saying, Omnia diligit Deus quae fecit, & inter ea magis diligit creaturas rationabiles, & de illis eas amplius quae sunt membra unigeniti sui, & multo magis unigenitum. God loveth all that he made, and among them he chief loveth his reasonable creatures, that is, men, and of all men the members of his son, and his son himself above them all. Now these things being thus made manifest, what the love of God is, how fare it extendeth, and how he loveth all creatures, it is easy enough to know whom the Apostle meaneth by the beloved of God, not those that he loved best, for they were in heaven, and not in Rome, nor those that he loved least, because they lived in their sins; but those that were regenerated and sanctified in some measure, as the next words do declare, called to be Saints. De 2. The Apostle in these few What lessons we may learn from this doctrine of the love of God. words doth give us to learn many things, but especially, 1. A confutation of heretics. 2. A consolation for Christians. 3. A manifold instruction for all men in their lives and conversations. 1. Seeing the Apostle doth not call them diligentes Deum, the Lovers of God, or those that love God (though they did so too) but dilectos Dei, beloved of God, or those whom God did love, he showeth hereby that the love The love of God to us is the cause of all our goodness. of God is the primary and efficient cause of our sanctity and goodness, and not our goodness the cause of his love; and therefore this confuteth the Doctrine of humane merit, and the foggy mist of the Pelagian heresy, feigning & fancying certain causes without God, (as the Schoolmen speak) that is, not subsisting in God himself, but externally moving the will of God to determine and dispose of sundry things. As if the works of men foreseen of God, and not the love of God to men were the cause why he elected and called them unto sanctity, & that not his love and grace to us, but our good using of his grace should be the cause why he bestoweth his grace upon us. A doctrine clean contrary to the order of this Scripture, and indeed contrary to all truth: for our Saviour telleth his disciples, you have not chosen joh. 15. me, but I have chosen you, and ordained that you should bring forth fruit, and that your fruit should remain. Whereupon S. Augustine most excellently, hic vacat vana illorum ratiocinatio, S. Aug. Tract. 86. in johan. qui praescientiam Dei defendunt, contra gratiam Dei: this confuteth their vain babbling which defend the prescience of God to the derogation and prejudice of the grace of God. For if God did therefore choose us, because he did foresee & know we would be good, than he did not choose us to make us good, but rather we choose him in purposing to be good: but our Saviour saith, you have not chosen me, but I have chosen you: and the Apostle showeth that Eph. 1. 4. God did not choose us because he foresaw we would be holy, but he chose us to the end we might be holy, and that he did not predestinate us upon the foresight of the good use of our free will, but according to the good pleasure of his own will, quae omnium quae sunt ipsa est causa. And therefore nullum eligit dignum S. Aug. contra jul. pelag. li. 5. c. 3. sed aligendo efficit dignum, God did choose none because he was worthy, but God maketh him worthy because he chooseth him: neither doth he love any of us because we love him first: but therefore 1 john 4. 19 we love him, because he loved us first: for if he had never loved us, we could never have loved him: his love therefore to us is the cause of our love to him, and of all other our goodness, and not our love and goodness the cause of his love to us. And therefore the Apostle here maketh the love of God to be the main ground and cause of our vocation and sanctification: and S. john putteth it as the only cause of our redemption, saying, Christ hath loved us, and washed us from our sins. 2. Here is sufficient consolation, that God loveth us; and therefore if any man would rejoice, let him rejoice in this, that he is beloved of God: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer. Iliad. 9 2. That God loveth us, is the greatest comfort we can imagine. Ambros. li. 1. c. 6. de vita beata. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that man is in stead of many people whom God shall love. I care not then for the love of the world, so I may have the love of God, I fear not my sins, so I may have the love of my Saviour: for I do not rejoice quia iustus sum, sed quia redemptus sum, non quia vacuus sum peccato, sed quia remissa sunt peccata; that I am just, but that I am justified; not that I have no sins, but because my sins are forgiven; not because I am beloved of the world, but because I hope I am beloved of God. 3. From this doctrine of the love of God, we may learn many lessons of instructions. 1. Seeing God loveth all his creatures, we should neither wastefully abuse them with that profane glutton, but gather up the very crumbs that nothing be lost, lest God should call us to an account for wasting his goods; nor yet show ourselves cruel towards the basest creatures: for the Lord loveth them: and therefore commandeth, that they should take their rest upon the Sabbath, that we should not muzzle the mouth of the Ox that treadeth out the corn, that we should not take the dam that sitteth and cherisheth her young brood, etc. to teach us that we should not use any cruelty or unmercifulness towards these creatures; for a merciful and a tender hearted man will be pitiful unto his beasts, as knowing these creatures were made for the use of man; and not that any man should abuse these creatures. 2. Seeing the Lord loveth the reasonable creatures better than the bruit beasts; it teacheth us to love men better than our dogs, and Christians better than worldly trash. 3. Seeing of all men, God loveth the Saints best, it teacheth us to follow the counsel of S. Paul, To do good unto all men, but especially to those that are of the household of faith. 4. Seeing we ourselves (as we hope) are beloved of God, it teacheth us two especial things. 1. To study how to retain and to increase God's love. 2. To learn what we shall render unto God for his love. De 1. I confess that at the beginning there is nothing in us, or that can be done by us, which can move God to love us; yet I say that after God hath given us his Spirit, & bettered us by his grace, then may we do those things that Anton. p. 4. t. 6. §. 10. may retain and increase his love towards us: for quamuis Deus prior dilexit nos, tamen exercendo nos in actu dilectionis augetur dilectio eius, though God loveth us first, yet by exercising ourselves in loving God, we shall increase his love towards us, saith Antoninus. To the end therefore that we may How we may retain and increase God's love towards us. retain and increase God's love unto us, there are many things to be done, whereof I will only name these three: 1. Contempt of vanity. 2. True humility. 3. Perfect obedience. 1. Seneca saith, that nemo dignus est Deo nisi qui opes contempserit, no man is worthy of God's love, but he that hath cast away the love of worldly wealth: and S. Gregory saith, that tanto à divino Greg. distinct. 47. bonorum. amore disiungimur, quanto infernis delectamur, so much the further we are from God's love, by how much the nearer we are to the world's love. And S. john saith, that the love of the world is enmity with God: and therefore whosoever would retain the love of God, must abstain from the love of the world. 2. Humility is the only virtue that God loveth, melius est vitium cum humilitate quàm virtus cum superbia: God loveth an humble Publican better than a proud Pharisie; superbos sequitur ultor à tergo Deus: for He beholdeth the proud afar off, but he giveth grace unto the lowly. 3. Whosoever will keep my Commandments, Ioh● 14. 21. my Father will love him, and we will come unto him, and make our abode with him saith Christ himself: and so you see things that both retain and increase the love of God towards us. De 2. What shall we render unto God for this his great love unto us? I answer, that dilectionis nulla maior Leo ser. 7. deiciunio. expetenda est remuneratio quam ipsa dilectio; nothing is so acceptable in the The love of God is to be requited only with love. actions of love, as love again; and that love is deemed to be lost, which is not requited with love. And therefore as the Magis when they came to Christ opened their treasures and offered their gifts unto him, gold, frankincense, and myrrh, whereof Matth. 3. the first is said to be the gold whereby love is signified: for as gold is better than all other metals, so love is the chief of all virtues, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 1 Cor. 13. Faith, Hope, and Charity, yet the greatest of these is Charity: and as gold maketh the owner rich, so is he truly rich which is in love with God: and as the gold is made purer in the fire, so is our love made brighter in the fire of temptations. And therefore Victorinus upon the words of the Apoc. I counsel thee to buy of me gold, doth expound the same to signify love and charity: lucem intimi Richard Victor. in Apoc. splendoris fulgidam, feruore dilectionis ignitam, & per fornacem tribulationis probatam, shining through the light of its inward brightness, fiery through the fervency of affection, and tried in the furnace of tribulation: and therefore Thomas saith that the first gift of the Thomas 1. p. q. 38. ar. 2. Holy Ghost which we receive from God is love; and therefore seeing this is the first gift of God to us, whereby he is moved to do all other good things for us, let us with the Wise men offer our love in the first place to God again: for this is the first and great Commandment, to love the Lord thy God with all thy heart; this is the first and chiefest oblation, and this is that which God chief accepteth. Now touching the loving of God, Thom. in l. de perfect. spirit. vitae. ca 3. the Schoolmen do assign 3. degrees. 1. Quantum diligibilis est, as much as he is worthy of love, and so he is only loved as he should be of himself, and therefore S. Bernard crieth out, O my God, my helper; I will love thee, but Bern. in l. de diligend. Deo. after mine own measure, less indeed then right, yet plainly, not less than I am able, who albeit I cannot so much as I should, yet cannot further then I am able, and indeed I shall do more when thou wilt vouchsafe to give me more, yet never for all this shall I be able to do as much as thou art worthy. 2. Secunaum totam virtutem alicuius diligentis, according to the full power and strength that is in him that loveth, i. fully to love him, according to all the virtue of the lover: and so he is loved of the Angels and blessed Saints. 3. To the uttermost of our ability, so fare forth as our imbecility will permit us: and thus we are to strive to love him three ways. 1. Placabiliter, 2. Ordinabiliter, 3. Appretiabiliter, saith Nider, in 1. precept. 1. To love him for his own sake, God is to be loved for his own sake. and not in respect of any outward profit, for there is a double kind of love. 1. Concupiscentiae, of Concupiscence, in respect of our own profit, & so a man love's his horse or his ass, for the good service he hath from them. 2. Amicitiae, of friendship, as when I love a man merely for the good things that are in him: and so God is to be beloved absque intuitu praemij, without respect unto any profit to be gained by him, nam minus te amat qui aliquid tecum amat, nec propter te amat, saith S. Augustine. And therefore it was the commendation Bern. in l. de diligendo Deo. of job, not only to love God when he was compassed about with prosperity, but to love him in the midst of his adversity; so did not they that loved Christ and followed him for the loaves sake: if therefore we love God aright, we must not love him for wealth's sake, but for his own sake. 2. To love him so, that we direct All our actions should tend to the glory of God. ourselves and all ours, both inward and outward actions, to the extolling and increasing of his glory; as when we apply our whole life to his service, than we love him with all our heart; when we captivated our senses to the obedience of Christ, as the Apostle speaketh, 2 Cor. 10. than we love him with all our understanding; and in brief, when all works and actions are sprung from the love of God and do aim at the glory of God, than we love him with all our strength. And so S. Augustine saith that all our actions should begin from the love Aug de Spiritu & lit. c. 25. of God, (quia fructus bonus non est qui de radice charitatis non surgit; for that can be no good fruit which springeth not from the root of Charity) and should tend to the praise and glory of God, quia virtutes verae non sunt quae in Idem de Ciuit. li. 19 Deum finaliter non referunter, they are no true virtues which are not finally referred to God. And therefore we say that it is requisite that the love of God should be the cause of the love of our neighbour, and that we should love our neighbours propter Deum, for the honour of God: and so of all other actions, they should all tend to the honour of God, as the Apostle showeth: whether ye eat or drink, do all to the glory of God. 3. To love him above all things, and God is to be loved above all things. Scotus in 3. distinct. 27. to respect him and his will above all the world: and so Scotus saith, God is to be loved extensiuè, above all things, so that nothing in the world, nor all the things of the world, should be equally prized with God: and therefore should wish all things not to be, rather than God should not be: and intensiuè, so that we should be more willing to suffer the hatred of any thing in the world than the hatred of God. For he indeed is that pearl, for the gaining whereof, a man should fallen all that ever he hath, as our Saviour showeth. Matth. 13. O therefore Love the Lord all ye his Psal. 31. 27. Saints, and love him above all things: for he that loveth father or mother, wife Matth. 10. or children, or any thing else more than me, the same is not worthy of me, saith the Blessed Verity: And therefore S. Bernard Bern. lib. de amore Dei, ca 2. saith, animam meam odio haberem, si eam alibi quàm in Domino & in eius amore invenirem: I would hate mine own soul, if I found it not in the Lord, and in the love of God. And yet for all this we see how many leave the Lord to love worldly vanities: some their pleasures, some their riches, some one thing, and some another: and the lovers of God are like the winter gatherings, like the grapes of vintage, rare and few. But all men will say they love the Lord, and therefore lest we should deceive ourselves, sub specie recti, under The property of love is to desire to be united to the thing loved. the colour of truth, we should examine and find out the truth hereof by a double property of love. 1. To unite the lover as much as possible may be to the thing loved, and in want of the fellowship thereof to desire and seek it above all things in the world. So the Church in the Canticles saith, I greatly desire to sit under the shadow of my well-beloved, and I am sick of love, i. I faint for the fellowship of my beloved. And therefore if we love God, then as the heart brays for the water brooks, so longeth our souls after God, we should cry for him, and say, how long tarriest thou holy & true: & not let our souls be glued upon the vanities of this life. 2. To accomplish and fulfil the mind and will of him that is loved: so our Saviour saith, he that hath my Commandments, john 14. 21. and doth them, the same is he that loveth me: and this is the love Love fulfilleth the desire of him that is loved. of God, that we keep his Commandments: And because this might be thought to be too general, therefore he saith, that this is the Commandment that he giveth us, that we should love one another. And therefore by this we may certainly know that we love God, if we love one another: and so our Saviour saith, hereby shall not only yourselves, but all men shall know that you are my Disciples, if you love one another. The love of our neighbour then is the surest sign of the love of God: for per amorem proximi amor Dei nutritur, through the love of our neighbours, is the love of God increased; therefore S. john saith it is an absurd thing to say 1 joh. 4. 20. we love God which we have not seen, if we love not our neighbours which we daily see: for our neighbour is the image of God; but thou canst not love Gen. 1. thy prince if thou hate his picture. And therefore Theodosius counted the Thessalonians traitors for abusing his statue: and so God pronounceth whatsoever disgrace is done unto his Saints, the same to be done unto himself. Matth. 25. 45. But here some perhaps may demand, who is my neighbour that I should love? To this I answer briefly, that our Saviour Every man is our neighbour. by the parable of the Samaritan that fell among thiefs, showeth, all men, yea, though they be our enemies, as the Jews and Samaritans' were, are our neighbours; and therefore all men are to be loved of us: friends, foes, good and bad. Indeed, all men may be easily persuaded to love their friends, but many cannot be persuaded to love their foes: the pharisees said there was a law of loving our friends and hating our enemies: Aug. li. contra. Adamant. c. 18. but S. Augustine denieth such a law to be written of hating our enemies: and our Saviour biddeth us to love them, Matth. 5 45. for amare amantem, naturae Thom. in Caten. super Matt. ca 5. 45. est: inimicum, charitatis est: to love our friends is natural, but to love our enemies is heavenly, and Christianlike, saith Aquinas. Others could be contented to love the good, but cannot endure to love the bad. To whom I answer, that we are bound to love the wicked, and to do good for sinners, non quia peccatores, sed quia homines, not because they are sinners, but because they are men: and therefore Aristotle being demanded why he did give his alms to a wicked and dissolute fellow, answered; Non Laert. l. 5. ca 1. mores sed hominem commiseratus sum, I pitied the man, I respected not his manners. So S. Augustine, Etsi peccator est qui petit, da, non tanquam peccatori, We are bound to love the wicked. sed quia homo; nam quod homo, opus Dei est; quod peccator, opus hominis est; if a sinner should ask, give him, not because he is a lewd sinner, but because he is a poor man, which is the work and image of God. And so S. Gregory, Dedi non quia peccator, sed quia homo; I love him, and I help him, not because I suspected him to be a sinner, but because I knew him to be a man of mine own nature and condition, & humanum est humanis casibus ingemiscere. And therefore we must distinguish of the good and bad things that are in lewd and wicked men, and so hare their sins which are the works of men, and love their persons which are the works of God, as S. Augustine Aug. cont. Faustum, li. 19 c. 24. speaketh; or otherwise as Abraham said unto God, We shall destroy the righteous with the wicked; we shall confound good things for evil things sake. And some there be that think they It is the greatest impiety to hate the godly. do God good service when they hate and persecute the godly; confessio nominis non examinatio criminis, the confession of the name of Christians, and not the examination of their crimes, brought them into hatred, saith Tertullian: Tertul. in Apolog. ca 2. so now the brood of serpents, the children of this world do hate the godly eo nomine, because they are godly, as Aristides was banished out of Athens, iustus quia iustus, for no other cause but for uprightness: and this is more than heathenish impiety. But all those that desire the love of God, and profess themselves to love God, must testify the same by their unfeigned love to all men: for that is the only touchstone for the trial of this truth. And so much of the first difference of the Saints, their dilection. 2. Touching the second difference, which is their vocation or calling, we must note that there is a twofold calling, vel 1. Inefficaciter formally, or effectually. 2. Touching the second difference, which is their vocation or calling, we must note that there is a twofold calling, vel 2. Efficaciter. formally, or effectually. The 1. is outwardly: the 2. is inwardly. The 1. general: the 2. special. Of the first, our Saviour saith, many are Matth. called, but few are chosen. Of the second, the Apostle saith, whom he hath predestinated, Rom. 8. them he calleth, i. effectually. Now touching the outward cal●ing, we must note that as many are called; so he calleth them many ways, especially 1. By the painful preaching of his word. 2. By the manifold benefits of his grace. 3. By the manifest judgements of his anger. De 1. God gave his word, and great God calleth us diverse ways. Psal. 68 11. were the number of the Preachers, and be commanded them to preach unto all Nations; and so their sound went unto all lands, to all countries, to all places, but especially to this place, where there are painful men, learned men, that do often preach, and continually call; and yet I fear their preaching is unrespected, I am sure themselves are unregarded. I dare boldly testify these two things: 1. That in all England, I think I may say in all the world, there are not more learned, and more painful Preachers, then in this famous City. 2. That over all England, there are many unworthy men, many a sir john lacke-Latine, many a Priest lack preaching, that have better respect & more maintenance from poor peasants than the worthiest Preachers in this City have from you worthy Citizens. I confess, you respect them at your tables, and do much out of your benevolence; but you may assure yourselves that for the Preachers to have their trenchers at your tables, and their means ex gratuito, & non ex debito, is neither ptofitable for you, nor comfortable unto them: In this respect it grieveth me when I consider the grave and worthy Preachers of this City, and many others of the Country, etc. I have tried both places, quorum pars magna fui. I have ended this point. 2. God seeks to draw men unto him in the chains of love, when he gives unto them, beneficia nimis copiosa multa, & magna, & privata, & positiva, many and great blessings, thereby to allure them unto his service. 3. If men will not turn, nor answer to the first and second call, then will he whet his glittering sword, and his hand shall take hold of vengeance, he will pour out the vial of his wrath, thereby to convert them or confound them: and no marvel, for debet amor laesus irasci, love too much provoked must wax angry. All these ways hath God called us: the Preachers cried, and do cry and call continually, his blessings have been manifold, and his judgements have been manifested in some measure upon out nation. O then let us take heed unto ourselves, and not harden our hearts any longer, but let us hearken unto his voice, lest he swear in his wrath, that we shall not enter into his rest. But indeed all these kinds of outward callings are but in vain, and bring no benefit unless the Lord calleth us inwardly by his spirit: for 1. Nisi spiritus adsit cordi audientis, In vain is all outward calling, unless we be inwardly called by God's Spirit. Greg. hom. 30. super Euangel. inanis est labor docentis: In vain do we preach unto your ears, unless the Spirit of God doth open your hearts, as he did the heart of Lydia, that you may believe our preaching, as she did the preaching of Paul. 2. All the blessings of the world will but puff us up with pride (as they did the Israelites, as Moses showeth, dilectus Deut. 32. 15 meus impinguatus calcitravit, my beloved fatted and enlarged spurned with his heels) unless God doth give us the grace to use those blessings to the glory of his name. 3. All punishments and all judgements will sooner work desperation then conversion in a sinful soul, unless the grace of God work true humility in us, to make a right use of his fatherly chastisements. And this experience daily showeth. First the word is preached, the one believeth, the other refuseth it. Secondly, God bestoweth his blessings upon men, the one is puffed up with pride, the other is truly thankful. Thirdly, God sendeth his judgements, the one groweth desperate with Saul, the other is humbled with David. And what is the cause of this? to the one sort, he sendeth his messengers only to call them outwardly, to the other sort he sendeth his spirit, and giveth his grace, to make them yield unto his calling: and this effectual calling of the Saints to believe the Gospel and to obey the voice of God, is the effect and fruit of the love of God. Whensoever therefore we be outwardly called by what way or means soever it be, let us presently pray to God that he would inwardly work in our hearts, to incline them to yield unto his calling, else will the outward calling bring no benefit, but only make us without excuse. And so much of their vocation. 3. Touching their sanctification, called to be Saints, we must understand that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the earth, as if it were a separating from earthly things. So it signifieth a pure and a clean thing free from all contagion and touch of inferior things, and it is taken two ways: 1. simpliciter, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. simply, or in some respect. 1. In the first sense God only is of himself, and of his own nature simply holy, and the author of all holiness, for God is light, and in him there is no ●. joh. 1. darkness at all, and the blessed Virgin saith, holy is his name. Conueniunt rebus nominasaepe suis. And this name showeth his nature, and the greatest praise of God: for the glorious Seraphims which Esaias saw, Esay 6. and those wondrous creatures which S. john did see, cried three times, holy, Apoc. 4. holy, holy, Lord God of hosts, which we do not read of any other attribute of God. And therefore Damascen reporteth, Damasc. l. 3. c. 10. that when the people of Constantinople were terribly afraid of some dangers, & did humbly pray unto God against the same, a child was suddenly rapt up on high, and was taught by the Angels this holy Song, Sanctus Deus, Sanctus fortis, Sanctus immortalis miserere nostri, holy God, holy Almighty, holy immortal God have mercy upon us: and when he was restored down and declared the same unto the people, the whole multitude sung the same incessantly, and so were delivered from all the dangers that they feared. And for this cause the third person of the blessed Trinity, as by a proper name is called holy spirit, and therefore in that golden plate that was to adorn Aaron's forehead was engraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 28. 36 as the Septuagint translate it, that is, sanctitas jehovae, as Tremellius, or sanctum Domino, as the vulgar hath it, holiness to the Lord, or, all sanctity is to be ascribed unto the Lord, and doth only proceed from the Lord. In this respect, our Church in her highest strain of devotion, immediately after the receiving of the blessed Sacrament, sings unto God, tu solus Sanctus, thou only art holy, thou only art the Lord, that is, simply in all respects, essentially in himself, and causally the fountain of all holiness and purity in all his creatures. And yet of all God's attributes this is most contradicted and murmured against by the wicked, as if he were not pure, upright, and holy, especially 1. In the election of his creatures. 2. In the distribution of his graces. 3. In the remuneration of our deserts. But for the first we answer, that he hath ius absolutum in creaturas, an absolute right over all his creatures, so that he may do with it what he will, even as the Potter hath power of the clays Rom. 9 as the Apostle showeth, and yet we say, that he doth not use the same, nor preparare filios ad patibulum, but finding them all in the mass of corruption by Adam's transgression, he doth show mercy upon whom he will, and whom he will he leaveth still in that state wherein they were not created nor intruded by him, but most miserably fallen in the loins of Adam. So that herein God showeth unto his elect, indebitam misericordiam, more than deserved mercy, & to the other, nothing but debitam institiam, what they most justly deserved. To the second we say, that although he giveth to one five talents, to others but one, to others none at all, that he exalteth one, pulleth down another, and so of all other gifts and graces, whether temporal or spiritual, yet we say that he doth no wrong to him that hath least, or that hath none at all, quia non tenetur Creator creaturae, because he is debtor to none, and he is not bound to give unto any, and therefore may most justly and freely do what he will with his own, as our Saviour showeth most excellently in the Parable of the Labourers hired unto his vineyard. And to the third we answer, that in giving unto them, which by continuance in well doing seek glory, and honour, and immortality, eternal life, he showeth himself most gracious & merciful; Rom. 2. as all men will confess; and in rendering vengeance to them that obey not God, indignation and wrath upon every soul that sinneth, he showeth himself most just and upright. And therefore the Prophet Esay, ch. 5. after he had set down many of God's judgements against the wicked, lest any should think God unjust therein, he addeth, that the Lord of hosts should be exalted in judgement, and the holy God should be sanctified in justice, verse. 16. that is, pure and holy, and commended for his justice. And so you see that as the Prophet David saith, the Lord is righteous in all his works, and holy in all his ways: and though as S. Augustine saith, the judgements of God occulta esse possunt, cannot be always understood of us, by reason of our own ignorance, yet imusta esse non possunt, they are always most just and holy, and therefore he is holy, holy, holy; holy in the election of his creatures, holy in the distribution of his graces, and holy in the retribution of our deserts, holy simply, holy in all respects, and the only fountain of all holiness. 2. There are other things called holy, by communication of holiness, or by receiving the same from this fountain of holiness: and in this sense we find holiness ascribed to the creatures, and especially to four sorts of them, viz. 1. To the man Christ jesus. 2. To all truly faithful. 3. To all outward Professors. 4. To all things dedicated. 1. In this kind of holiness the man Christ jesus holdeth the first place: for he is perfectly holy, and so is none Aug. to. ●. Beda in Lu. l. 1. c. 2 f. 63. besides him, saith S Aug and therefore Beda saith that he is singulariter Sanctus, singularly holy, and perfectly holy, in a double respect. 1. By reason of the hypostatical union with the Deity. 2. By reason of the most perfect quality of holiness impressed in his humanity. For he received the Spirit of Sanctity without measure; and therefore he is called that holy thing, and that holy one conceived without sin, because conceived of the holy Ghost, borne without sin, because borne of a Virgin, and lived without sin, because in his mouth was found no guile, and therefore among all creatures he only is perfectly and singularly holy. 2. S. Bernard tells us that among other creatures there be Saints from heaven, (whereby as I think he meaneth the Angels) and Saints from the earth, whereof (saith he) there be 1. Some in heaven. 2. Some in earth. 1. Those that are in heaven are these holy men, that having overcome the world, and being delivered from all sin, and endued with perfect holiness, do now triumph with Christ, and always behold the face of God. And because they are perfectly delivered from sin, and from the striving betwixt the flesh and the spirit, and are now received into that Sanctum Sanctorun, the holy of holies, into which none unclean thing shall enter, Reu. 21. vlt. and are likewise now not only holy by the imputative righteousness of Christ, but also by a perfect inherent righteousness, quia facti sunt propè, because they are made near unto God, not only by a blessed communion through the inhabitation of grace, but also by an immediate conjunction, through the fruition of glory, therefore the name of Saints may more properly be given and ascribed to them, then to the holiest and godliest man upon the face of the earth. And therefore this should teach us, as not to ascribe too much honour, so not to deny their due honour unto them. Bellarmine indeed doth ascribe too Bellar. l. 1. c. 7. de Sanct. beatitud. too much unto them; as, 1. The canonisation of some of them for Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all others. 2. The invocation of them in our prayers. 3. The erection of Temples to them. 4. The oblation of Eucharistical sacrifices upon their canonical hours. 5. The celebration of so many holidays to them. 6. The collation of their Pictures in our Churches. 7. The adoration of their relics. All which, the word of God never commanded, themselves never required, & the primitive Church never practised in that sort as our adversaries have maintained; for, 1. Their canonisation began not C. 1. extra de reliq. sanctor. till 880. when Adrian took upon him this authority, and Alexander the 3. confirmed it, or not before Leo the 3. as Bellarmine himself confesseth. 2. Their invocation by us, and intercession for us, was a point never questioned, until the time of Origen, Orig. lib. 2. ad Rom. & ho. 3. in Cant. Nazian. Orat. de laude Gorgoniae. and afterwards by Nazianzen, it was proposed doubtfully, but never received certainly. 3. The dedication of Temples was but only a naming of the Churches after their names, either because they were builders of them, or only for distinction sake, to know one Church from the other; for S. Augustine proveth Aug. l. 1. cont. Maxim. none but God should have any Temple erected to him, and S. Basil, and S. Ambrose do prove the Holy Ghost to be a true God, because he hath a Temple. 4. The Canonical hours were not intuted Walfridus de rebus eccl. c. 15. a long while after the time of the Apostles, saith Walfridus. 5. For holy days, we celebrate as many as the first Christians did. 6. Their pictures we confess may be used for civil uses, but not in Temples to be worshipped, nor for laymen's books to be accounted. 7. Their relics are but forgeries, we know not which they be; for though the cross of Christ was no bigger than a man might bear, yet the parcles of wood that they say were parts of that cross (if they were gathered together) would load a ship: and so we may think of all other relics. And therefore though they be perfect Saints in Heaven; yet dare we not give more honour unto them, than the word of God doth warrant unto us. But on the other side we should not derogate their due from them: for as Heluidius in the time of S. Jerome was a Mariae mastix, (as Roffensis terms Roffensis l. contr. Lutherum. f. 8. in margin. him) so have we many that are the scourge of the Saints cannot endure to call them Saints: we must therefore understand that the Saints in heaven are to be honoured and highly esteemed of us: for naturale est praemium virtutis Arles l. 1. c. 12. aethic. honos, it is a natural thing, that praise should be the reward of virtue, & so God promiseth that men should speak of their wisdom, and the congregations should declare their praises: and therefore the son of Syrach doth Ecclus. 44. highly commend the Saints of God; and so Saint Paul himself, and S. Augustine saith, in Deo laudandi sunt, they Heb. 11. Aug. to. 2. f. 223. Damasc. l. 4. c. 16. de fide Orthod. Amb. serm. 6. in fine. are to be praised in the Lord: and Damascen saith, that it behooveth us to honour the Saints as the friends of Christ, and as the sons and heirs of God: and S. Ambrose saith, that whosoever honoureth a Martyr, honoureth Christ, and he that despiseth the Saints, despiseth the Lord; for that they are not only the consorts of Angels, but also the glory of God, as Theophilact speaketh, f. 191. 2. For that we receive much benefit by them, for by their pains the word of God is explained to us, by their blood the truth of God is preserved and sealed unto us, and by their examples we are provoked to sanctity, quia sanctorum vita norma vivendi nobis est, the lives of the Saints is a rule of life to us, saith S. Ambrose, and the history of Ambros. to. 4. f. 248. the Saints doth induce us to imitate their examples, saith Nazianzen de laude Basilij. And therefore seeing we receive so much good from them both for illustration of Doctrine, and imitation in manners, though we do not adore them as Gods, yet we do reverence and honour them for Saints: and as the remembrance of josias is like the composition of the perfume that is made by the Art of the Apothecary, so the remembrance of the Saints is precious unto us, their memorial is blessed; we reverence their names, we love their pictures, more dear than the pictures of our dearest friends, and in all respect we give them as much, as either God commanded, or themselves required. 2. Those that are Saints on earth, are taken 1. Primarily, for the faithful Ministers. 2. Secondarily, for the godly Christians. For 1. S. Ambrose in 2. Cor. 1. saith, Preachers above all men should excel in sanctity. that by Saints may be understood the Priests or Preachers of God's word: and it is observed by S. Cyril, Maldonat, Bernard, and others, that heretofore the Prophets or Preachers, and holy men, or Saints, were voces convertibiles, equivalent speeches, and so it seems that the name of Prophet in Gen. 20. 7. Luke 7. 16. john 9 17. doth imply a holy and an upright man. And therefore David ascribeth this Epithet unto Aaron the Saint of the Psal. Lord. For they are as a City placed upon a hill, on whom every eye doth look, and of whom every tongue doth speak: and therefore they should approve themselves to be Sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saints above all others, like Greg. Nazianzen, of whom Ruffinus testifieth, Ruffinus in vita Naz. that ea docuit quae fecit, & seipsum minimè condemnavit agendo contraria quam do cebat, he did the things which he taught, and did not condemn himself by teaching one thing, and doing the contrary: for a true Preacher preacheth not only with his words in the Church, but also by his works in the world, and he that preacheth unto others and doth not the same himself, is like the Cook that dresseth good meat for others, but tasteth not a bit himself. But he is a true Preacher that is in A true Preacher should preach both in life and doctrine. verbis Chrysostomus, in factis Polycarpus, the voice of a Crier in the pulpit, and a Saint of God in the world; a painful Preacher and a godly liver: and therefore in the garment of the Priest, there were to be a golden Bell and a Pomegranate, a golden Bell and a Pomegranate in the skirts of the robe round about. And the Law threatened death unto the Priest, if he made not a Greg. Pastor. p. 2. c. 4 sound with his Bells, i. if he preached not the Gospel, as Saint Gregory expoundeth it. And you know that in a golden Bell there are two things, 1. Matter, 2. Sound, or 1. Price. 2. Pleasure. For a golden Bell, & 1. Pretio valet. 2. Dulciter sovat. It is precious in estimation, and pleasant in the elocution. So should our Sermons be full of profitable matters, in a pleasant style: for a good matter slubbered up in rude terms, becometh loath some to the hearers; and elegancy of words without soundness of matter, is but niceness and vanity: and therefore a Preacher should match words of delight with words of truth: for the lips of the Spouse, (i. the Preachers of the Church, as S. Gregory Idem in Cantic. expoundeth it, nam praedicatores benè labia dicuntur, quia per eos populis loquitur Christus, & populus Christo) drop down honey combs, i excellent matter, and that very sweetly. And to the golden Bells should be added Pomegranates, which is an excellent fruit, and was therefore added for a symbol of good works: for he wanteth not Pomegranates to his Bells, that joineth holy works unto his heavenly words, saith S. Gregory; and all this was to signify what sanctity and holiness was required in the life of the Priests above all other men whatsoever. And therefore the Fathers of the Primitive Church were wonderful holy and upright; they had stabilitatem in fide, sanctitatem in opere, such constancy in their profession, and such sincerity in their conversation, as that none could justly accuse them, as Ruffinus in the life of Nazian. Nazianzen in the praise of S. Basil, and Possidon, in the life of S. Augustine, and S. Jerome in the life of the Fathers do declare. But within a short time this sanctity was changed to iniquity, and that saying was fulfilled, qualis Sacerdos talis populus, like Priest▪ like people; nay saith S. Bernard, the Priest became worse than the people, and did burn in lust and concupiscence, so that Mane filium virginis afferunt in choro, Legi quotatum ex Innocent. 3. Nocte filium Veneris agitant in thoro: And then they respected the satisfying of their lusts more than the saving of their souls, and regarded their fleeces more than their flocks: for which it was truly spoken, pastors odere gr●gem, nec pascere curant, Sed tondere pecus pecorique illudere tonso: they became most wicked in their conversations, and at last dumb dogs in their functions; worse than all, that should be holier than all: and therefore the wrath of the Lord was kindled against us, and he delivered us into the hands of our enemies, and took away the rewards of our labours, to see if this would make us seek unto his name. Wherefore (beloved brethren) seeing the Lord requireth that the Preachers of his word should be the holiest in their lives, it behoveth us to pray to God with Moses, that his Vrim and his Thummim may be upon the men of his mercy, that he would endue his Ministers with righteousness, that all his people may be joyful, and that he would give us grace to take heed unto ourselves and to all the flock of Christ, whereof the holy Ghost hath made us Overseers: for it is most certain, that omnis negligenter pascens toties sibi commendatum dominicum gregem, convincitur summum non amare pastorem: He that cares not for the flock, cares not for him whose flock it is, as Damascen Epist. 4. speaketh. 2. All other Christians that do truly All Christians are Saints in a threefold respect. believe in Christ, that are washed in his blood, and sanctified by his Spirit, are likewise called Saints: and that in a threefold respect. 1. In respect of their head Christ jesus, into whom they are incorporated, for he is the holiest of all holies, as I shown you before, and therefore they being his members, they must needs be holy. 2. In respect of the graces of Gods holy Spirit, wherewith they are endued, as faith and repentance, whereby their sins are cleansed, and the righteousness of Christ imputed unto them. For the word Sanctus may be taken, à verbo sanciendi, saith S. Augustine, because that 〈…〉 is called Sanctum, which is constant and firm, but there is nothing that hindereth us to remain firm for ever, but only sin; and therefore sanctity co●sisteth in the condonation and remission c●sinne, saith this father. And the Apostle doth infer as much, when after he had rehearsed a They are Saints that have their sins remitted. catalogue of the sins of the Corinthians, and said, that sometimes they were such and such, he addeth: But now ye are washed, but now ye are sanctified, to show that when our sins are washed, our unrighteousness forgiven, our iniquities covered, then are we sanctified. And Saint Chrysostome upon these Chrysost. in hom. 5. words, called Saints, saith, that the Apostle meaneth hereby all believers. And S. Ambrose saith, the Apostle meaneth these, by Saints, which do think well of Christ, and he showeth them to be those, Qui censent ei soli fidendum, & in ipso credunt perfectam esse salutem, which believe only in Christ, and expect perfect salvation from Christ: and so the Apostle saith, that fide purificantur corda, faith purifieth the hearts, but that which is purified is holy. And therefore they were called Saints in respect of their faith and repentance, which washed away their sins, and endued them with the righteousness of Christ. Whosoever therefore would be a Saint, he must be penitent for his sins, and wash the same away with the tears of true repentánce. So S. Peter did; flevit amarè, he wept bitterly, saith the Scripture, ut lachrymae lavarent delictum, that his tears might wash away his sin, saith S. Ambrose. Vade & fac tu similiter: Ambros. in Luc. if thou wilt be a Saint, thou must do the like: Lachrymis dilue culpam, to cleanse away thy sins with tears, for — Lachrymis opus est non sanguine dixit, Saepe per has flecti principis irasolet. And we must believe in Christ, if we will be Saints, for faith layeth hold of his righteousness, and applieth the same unto us, and maketh us Saints by the imputative sanctity of Christ, who was made unto us wisdom, justification, sanctification and redemption. 3. In respect of the holiness and piety 1. Cor. The Christians of the primitive Church were most holy in all their life. which they practised. For though they lived in the world, yet were they separated from the world, and had their conversations in heaven, and respected not the vanities of this life, but deemed them as nothing and worth nothing, damnum & stercora, as dung, and dross, and trivial things, as the Apostle speaketh. And therefore if we compare the life of the Saints with the life of the wicked, we shall see as much difference betwixt them as is betwixt light and darkness: for whereas the wicked have their feet swift to shed blood, and are Mezentius-like, contemners of the Gods, or as the Sicilian Tyrants, undoers of men, these godly Saints, saith S. Augustine, did wholly separate themselves Aug. in ps. to. 9 f. 410. from evil, and fix their whole desire on Christ, & in summo bono sese delectabant●●, and forsaking all worldly delights, they delighted themselves only in the chiefest good; and S. Chrysostome saith, aliena commoda propriis Chrys. to. 1. anteponebant, they preferred their neighbours good before their own proper gain, they shed tears for sinners, and were ready to lay down their lives even for their enemies, and were of all men admired both for their humility and charity, for caeteris omnibus humiliores fuerunt, saith S. Ambrose, they were more meek and lowly than all others, and they were so bounteous, that Christiana religio propter Christianorum erga omnes cuiuscunque religionis beneficentiam propagata est, the Christian Religion by reason of their exceeding liberality to all men, did wonderfully increase, saith Maximinus. And therefore as it was the wish of We are now fare short of the sanctity of our forefathers. Caesar that he had such soldiers as were in the time of Alexander the Great; so do I wish with all my heart that we had such Saints as these our forefathers were; for we are but like the leaves of the Cypress tree, whereof the Poet saith, Pulchra coma est, pulchro digestaeque ordine Al●iat. Emblem. frondes, Sed fructus nullos, haec coma pulchra gerit. Fair leaves but no fruit: or like the Scribes and pharisees, whose righteousness and sanctity was (saith S. Chrysostome) in ostentatione, & none in rectitudine intentionis: in ostentation, & not in sincerity of intention; or like the meteor which the Philosophers called assub, that made a great fiery show for a while, and then suddenly vanished to nothing. But the whole life of the former Saints, was a continual exercise of piety and sanctity; they were just in promise, though it were to their own hindrance, they were plain in their attire, and moderate in their diet. S. Basil and Sozomene write, that the Basil. Orat. the 40. mart. Soz●m. l. 7. beholding of their upright and godly life moved many heathens to become Christians: and Eusebius saith that Maximinus and other cruel Tyrants could not choose but wonder to see how sedulous they were in doing good, and how careful in avoiding evil, with true fastings, earnest prayers, diligent watchings, and painful labours in their vocations: and therefore in respect of their inchoative inherent sactity, they might well be called the Saints of God, that lived so holily in the sight of God. But against this it may be objected, Object. that they were not so holy, nor could not be such Saints, when as the best of them were tainted with great and grievous sins, as Noah, David, Peter. etc. I answer, that all Saints in earth have their sins: for whosoever saith he hath The best Saints had their imperfections. no sin, he deceives himself, and there is no truth in him. Quia nihil peccare solius Dei est, sapientis est emendare, & poenitentiam agere de peccato. And yet if we say we have no righteousness, we belie the gifts of God, or else we be no Christians: what then? Aliquid iustitiae haebemus, & aliquid non habemus: some righteousness we have, and some we want: we are baptised, and therefore our sins are forgiven to us: and yet there resteth a conflict against sin, against the flesh, the world and the Devil; but he that striveth, sometimes striketh, and sometimes is stricken, and therefore though we have some sanctity, yet all sanctity we cannot have, saith S. Augustine, Aug. to. 10. de verb. Apostoli ser. 16. f. 131 and therefore the holiest and purest men are both Saints and Sinners. 1. Saints, because they believe in Christ, and with all desire do affect sanctity, and do endeavour by all means, ut crescat quod habent, & impleatur quod non habent, that that sanctity may increase which they have, and that that may be supplied which they want: for the Apostle doth not call them Saints according to their merit, but according to their purpose, not according to what they are, but according to what they desire to be, saith S. Bernard, and therefore whosoever Ber. ser. 3 de duabus mensis. f. 434. (saith he) doth purpose in his heart to decline from evil, and to do good, to keep what he received, to pray for what he wanteth, to strive to grow better and better, and if by humane frailty he hath done amiss, to amend the same by true repentance, without doubt he is a Saint of God. 2. Sinners, because the relics of sin are left in them to strive withal, and their sanctity is but inchoated: and so S. Paul himself confesseth, quod nondum apprehendisset bravium, that as yet he had not attained the mark, and therefore, septies in die cadit iustus, the holiest man falleth seven times a day, & eorum lapsus utiles, & their falls are profitable, saith S. Augustine, & ideo scripti sunt, and therefore are written, saith Theophilact. in Mar. c. 14. f. 75. Theophilact: and that as we may gather for two special reasons. 1. To show God's goodness, and the riches of his mercy in forgiving our sins, for where sin abounded, there grace super abounded. 2. For our manifold instructions, that The falls of the Saints are registered for our good. we should learn from the examples of the lapses and infirmities of the Saints, not for the discrediting or dishonouring of them, which are now in heaven, but for the bettering of ourselves which are yet in earth; for the consideration of their falls may serve, 1. For our humiliation. When we see their frailty, we should learn humility, God suffered them to fall, that we should not presume when we stand, and therefore the Apostle saith, qui stat videat ne cadat, for as the staff that is held up by the hand, as soon as ever the hand leaves it, though the hand throws it not down, yet it falleth down of itself, even so we even the best of us, as soon as ever God withdraws his help from us, we presently fall of ourselves: and therefore in all thy sanctity learn humility. 2. For our circumspection, to beware of falling; for cecidit Petrus ut reliqui caveant: S. Peter fell, that others might take heed of falling; if I see a Giant throw down a strong man, I shall be more afraid he will sooner throw down me. And therefore, non sit lapsus maiorum imitatio minorum, let not the fall of the greater be for imitation to the lesser, sed casus maiorum, sit timor minorum, but let the fall of the greater induce a fear and a care in the lesser, when they wrestle against that roaring Lion, saith S. Augustine. 3. For our consolation, that we should not despair when we fall into sin: for many falling into sin, desperando plus pereunt quàm peccando, do sooner perish by their despair then by their sin: for plus peccavit Iudas desperando de venia, Aug. in l. de Nat. & gratia fol. 316. quàm tradendo Christum; judas sinned more by despairing of pardon then in betraying his Redeemer: and therefore against this dangerous disease the commemoration of the falls of the Saints may help us, saith S. Augustine▪ for their sins are set down not for their shame, but for our consolation, ut in ijs tanquam in speculis divitias bonitatis divinae contemplemur, that we might Zanch. in Eph. ca 2. fo. 85. in them as in a glass see the riches of Gods great mercy, and thereby conceive hope of pardon unto ourselves, saith Zanchius: for seeing they were sinners as well as we, yet through repentance, obtained pardon; even so, if we repent, we shall obtain pardon as well as they: for God is rich in mercy over all, and unto all that call upon him. 4. For a confutation of Donatists, Catharists, We must not forsake the Church upon the pretended corruption of the Church. Brownists, etc. that would have the Church to be of perfect beauty, and from her infirmity, do conclude her nullity: for the infirmity of God's children doth not presently deny them to be God's children: and therefore the rottenness of many members of the Church ought not to induce us to relinquish the Church; for so long as the Scribes and pharisees sat in Moses Chair, we are enjoined to hear them as the Church of God. Yea, though there should be many imperfections, both in manners and in Doctrine, yet many circumstances are to be considered before we deprive them from being a Church: for no doubt but the Church of Rome had her imperfections in both respects: and yet the Apostle saith they were beloved of God, called, Saints; or if it be denied, that it had not, then may the same be instanced in the Churches of Corinth, and of Galatia: for in the Church of Corinth, not only touching manners the discipline of the Church was loosely observed, but also the sincerity of Preaching was much profaned, and a great question was among them touching the resurrection of the flesh, an article of such weight, that without it, our faith, our hope, and all our preaching were but vain, and yet the Church of Corinth holds the name of the true Church of Christ; and in the Church of Galatia, the most part of them were turned aside by the false Apostles from free justification by the grace of Christ (which is the principal pillar of the Christian Church) and yet S. Paul calleth them the Church of Christ. But the Scripture telleth us, that 1 Tim. 4. 1. & 2. Pet. 2. 1. many should make such schisms, and separations from the Church, and therefore the godly and wise should be nothing moved at their departure, for though they pretend the cause thereof to be the want of sanctity in us, yet the true cause indeed, is the iniquity, or at least the want of judgement in themselves: for whensoever we read of the name of Saints, ne putemus sanctitatis vocem significare perfectionem, we should not think that the name of sanctity doth imply perfection, saith S. Augustine, Aug. l. 6. contra julian. for that there is no Saint that wanteth sin, and yet hereby he ceaseth not to be a Saint. And therefore, beloved, seeing the Saints and holiest men were not so holy, but that they had their sins and imperfections, ideo patientiam eorum & Ambros. to. 4. fo. 249. virtutes imitemur non vitia, we should follow their virtues and not their vices, saith S. Ambrose: for not all the facts of righteous men are to be laid as patterns for imitation, saith S. Augustine, Aug. l. contra Mendac. ad Consent. but only those are to be followed wherein they follow Christ: for he is that true way which leadeth unto life, and that true vibilia which will preserve every man from wandering that will be guided by his direction, and therefore to say we have erred with our Fathers, whether in life or doctrine, will not excuse us in the day of trial. 3. Zanchie observeth that all those Zanch. in c. 1. ad Philip. that are baptised, and do profess Christian Religion, are likewise called Saints: for though many of the jews were wicked people, yet because they professed themselves separated from the world, and associated themselves to the communion of Saints, they were all called gens sancta & populus Sanctus, a holy nation and a chosen people. Even so, the professors of Christ are called Saints before men, though they be never so wicked before God: but herein standeth the difference. The true Saints are not only professors, but also practisers of true holiness, and therefore they be Saints, Sanctitate Sacramentali, imputativa, & inherent, by profession, by imputation, and by an inchoated inherent sanctity: but the other are only sacramental Saints, Saints only by profession, and not by practice, Saints outward, but not inward, a great show of holiness ad extra, before the world, but their inward parts are very wickedness, as the Prophet speaketh. And surely these Saints multiplicati There be many sorts of feigned Saints. sunt super numerum, are infinite in number and of diverse sorts; as, 1. The proud Saint, 2. The idle Saint, 3. The profane Saint, 4. The verbal Saint, 5. The Herodian Saint, 6. The Pharisaical Saint, or Professor. 1. Are those who in their pride and womanish niceness, do withdraw themselves from the Church, & as if God and his ministers were all bound to attend them, do turn their parlours into temples, & their carousing pots into communion cups, whereas S. Chrysostome Chrys. to. 4. in 1. Cor. hom. 36. saith, that neque unguentaria taberna nec officina forensis ecclesia est, we must not make our shops or taverns to be temples; for that the Church is locus Angelorum, locus Archangelorum, regia Dei, coelum ipsum, a place or a house of Angels, of Archangels, the Court of God, and Heaven itself. 2. Are those who upon a careless negligence are like those of whom S. Chrysostome complaineth, that toto anno Idem in 2. Cor. hom. 2. vix semel in ecclesia conspiciuntur, are scarce seen in the Church once a year, and therefore are worse than the very jews as S. Ambrose speaketh: for Ambros. ser. 19 in Psal. 119. that they came near unto God with their mouths, and honoured him with their lips, but these give him neither speech nor presence. 3. Are those, who though they come to the Church, yet were it as good they came not at all, for that they make the house of prayer, a place of intemperate babbling, or else otij diversorium Seneca ●p. ad Lucil. & somni domum, a place of sleeping and snorting, as Eutichus did. 4. Are those that are like the jews indeed, that draw near unto God with their lips, but their hearts are fare from him. 5. Are those that like Herod will be contented to amend many of their lesser faults, but their dear and darling sins they cannot yet relinquish. 6. Are those that as the pharisees devoured widows houses under the colour of long prayers: so do these commit all villainies under this colour of piety: these men are oves habitu, vulpes astu, crudelitate lupi, in sheep's clothing, but inwardly they are ravening wolves: none make more show of piety; none are fuller of all iniquity; I will say no more of them, but as Saint Augustine saith, vae illi misero qui sanctitatem Aug. l. de Spiritu & anima c. 62. seruat in memoria, & scribit in charta, sed non habet in vita; Woe to those miserable men that have sanctity and piety in their minds, in their tongues, and in the sight of men, but not in their hearts, in their lives, or in the sight of God. Wherefore (beloved brethren) let not us be such Saints as these be: for we must be holy as God is holy, i. truly, and sincerely without hypocrisy, for God made us in his own image, which consisteth in holiness and true righteousness, but these are holy as the devil is holy, and transformeth himself into an Angel of light, i only in show, that he may deceive us, for that tuta frequensque via sub amici fallere nomen, it is easy to deceive under a feigned show. 4. All other things that are dedicated to Zanch. in ca 5. ad Philip. holy uses, and to the service of God, are likewise Sancta, sanctified things: but of these I will say nothing in this place, as being without the compass of this Text. And so much for the manifold sorts of Saints. Yet one thing more I must needs note touching these differences of these Saints, that some would have these words, called to be Saints, joined together, as if the Apostle meant, that they were called from the filthiness of sin Erasm. in h. loc. unto holiness of life, and thereby would give them to understand two things. 1. Terminus à quo. That is, from what they were called, from darkness, from wickedness, & therefore, that they should not return with the dog into his vomit, or with the sow to wallow in the mire, a doctrine against backsliding revolters. 2. Terminus ad quem. That is, unto what they were called, unto sanctity, unto light, and therefore should walk as children of light, and be now a great deal more holy and more wary to commit sin then ever they were before; for this is the end of our election, Ephes. 4. Holiness the only thing that God requireth of us. Heb. 13. 14. that we should be holy, of our redemption, that we should be holy, and of our vocation, that we should be holy: yea, this is the end of all, that we should be holy. For without holiness no man shall see the face of God; but the pure in heart are blessed because they shall see God: and no marvel, for though the Philosophers say, penes scire maxime attenditur similitudo hominum ad Deum, that knowledge makes men come nearest to the similitude of God, yet Divinity saith, that by sanctity and purity we are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consortes 2. Pet. 1. 4. divinae naturae, partakers of the divine nature, not by transformation or incorporation of us into the identity or nature of God, but by the conformation of us to the similitude and likeness of God: especially in this one attribute of being holy as he is holy: for licet potestas subiectionem, & maiestas Bern. Serm. 1. in Die not. Dom. admirationem, neutra tamen imitationem: though the power of God inciteth us to subjection, and his majesty moveth us to admiration, yet none of them requireth imitation, but only this one attribute of sanctity, and all the rest that do proceed from this or be like unto this. For as Christ saith not disce à me mundos fabric are atque mortuos suscitare, learn of me to create worlds, or to raise the dead men out of their graves, saith S. Augustine, but learn of me to be meek and lowly in heart, Math. 11. so God saith not be infinite, be eternal, be omnipotent, but be ye holy, be ye pure, be ye clean, because I am holy, I am pure, and I am clean. Wherefore beloved brethren, let us set before our eyes, 1. God, that is sanctity and purity itself. 2. The Saints of God that lived heretofore in all purity. 3. The benefits of sanctity and holiness. 1. How acceptable it is to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The manifold benefits of sanctity. The very Heavens do not so delight our God, as the holiness and sanctity of the sons of God; deliciae Dei cum filiis Sanctis: for his only delight is sanctity, and in holy men, he loveth them as the Apple of his eye. 2. How commendable it is among all men, the very wicked commend it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in c. 4. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For sanctity is such a thing, that the very contemners thereof admire it, and sin is such a thing that the very sinners themselves condemn it, saith S. Chrysostome. 3. How comfortable it is to the Saints themselves, it makes them neither desirous to live, nor yet afraid to dye. Missatriumphalem non tangunt fulmina laurum. Their sanctity doth so settle them in the assurance of God's love, that all the thunders of this world can never shake them, sed mens immota manet, for this rooteth them here in the love of God, & uniteth them hereafter with the nature of God, that they shall be blessed for evermore. I say, let us always set these considerations before our eyes, and I hope we shall be moved thereby to study and to endeavour to become true Saints in earth, that we may be Saints with God in heaven. And so much of the Saints and their description, which is the first part of this text. Now followeth the second part touching the blessings requested, wherewith the Saints are delighted. PART. 2. Grace be to you and peace, etc. THese are the things requested, these are the things wherewith the Saints are delighted. And yet that is true which the Poet speaketh, Inueniat quod quisque lubet, non omnibus unum est Quod placet, hic spinas colligit, ille rosas. All men be not of the same mind, All men are not delighted with the same things. Esay 3. for some affect one thing, some another. Some delight in bravery, a vanity only fit for women, of whom the Prophet setteth down their desire, and delight at large, and of whom the Poet saith, Foemina culta nimis, Foemina casta minus. The more proud the less honest; for where great pride is, there can be but little honesty. Others delight in pleasure and voluptuousness, but nocet empta dolore voluptas, Horat. lib. 1. Ep. 12. they shall pay dear enough for the same, when the bread in their bellies shall be turned into the gall of asps, as the Prophet speaketh. And most desire the wealth and honours of this world, they spend all their time and all their strength in the pursuit of this vanity, and yet most of them never attain unto it, and they that have it, have it peppered and powdered with cares, griefs, and sorrows: for cuncta mortalium incerta, all mortal things are uncertain things, saith Tacitus, & omnia terrena cacumina temporali Tacitus annal. l. 1. mutabilitate nutantia, all terrene heights do reel with temporal mutabilities, saith S. Augustine: and A●g. de ciui●. Dei. l. 1. c. 1. this may be seen in those great Commanders, Xerxes, Bajazet, Croesus, & Belisarius, to whom Rome owed herself thrice at least, & yet at last came to date obolum Belisario, and therefore, how can it be but that they should be full All worldly things are full of cares and dangers. of fear of losing those things which they got with such cares? and if they do lose them, their sorrow is doubled; for non est tanti gaudii excelsa tenere, quanti moeroris est de excelsis corruere, nec tanta gloria sequi potest victoriam, quanta ignominia sequi potest ruinam: it cannot be so much joy to be exalted, as it is grief to be dejected; nor so much glory to triumph, as it is a shame to be vanquished, saith S. Ambrose: and therefore, — jam non ad culmina rerum Claud. l. 1. in Ruffin. Iniustos crcuisse queror, tolluntur in altum, lapsu maiore ruant——— It grieves me nor, saith Claudian, that wicked men are hoisted up to the height of all prosperity, that their fall may be the more grievous into the depth of misery. And so you see that ipse mundi qualiscunque status plus anxietatis quam iucunditatis habet, that prosperity and sublimity, and all worldly things, have more anxiety and grief than joy or comfort annexed to them, and if there be any joy, yet praeterit iucunditas non Bern. Fp. 113. redditura, & manet anxietas non relictura, the little joy will soon vanish and never return, but the grief and sorrow will still increase and never vanish. And therefore, seeing that bona huius vitae sunt vanescendo transeuntia, the Aug. l. 20. c. 3. the civet. Dei. goods of this world are but vanities flying away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things indifferent, as the Peripatetics, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goods, not in their own nature, but in our judgement, as Plato calleth them, the Apostle wisheth those goods, quae sunt sine fine mansura, which shall remain for ever, and seeing the goods of this world are full of sorrow and grief, he wisheth those goods that might fill us with joy and comfort, he leaves wealth and plenty to the worldlings, and wisheth grace and peace unto the Saints. Grace is the beginning of spiritual Grace and peace are the chiefest and only good things. life, because by grace we have our sins remitted, saith the gloss, and are thereby freely justified, saith the Apostle, and peace is the quieting of the mind in faith, which the gloss termeth a reconciliation with God, and it is the very end of all happiness that is desired, as the Prophet showeth, sedebit populus mens, in plenitudine pacis: for than shall be perfect peace, when the will doth rest itself satisfied in the fullness of all good, & is fully freed from all evil; and so the Apostle in wishing grace and peace, wisheth the α and ο, the beginning and ending of all spiritual good. And because the two chiefest fiends of man are sin and a bad conscience, Lutherus in Gal. c. 1. ●. 3 therefore the Apostle wisheth grace to release us from sin, and peace to quiet our conscience; and because there can be no peace with God, except we have the grace of Christ, therefore first and chief he desireth grace, and then peace. Now touching grace, I will only observe these 4. points, viz. The 1. Acceptation 2. Division 3. Necessity 4. Certainty of God. 1. To omit all acceptations of small purpose to know, set down by Bellarmine, Bel. l. de great. & lib. arbit. Tho. 1. 2 a. q. 110. ar. 1. Grace is diversely taken. and Aquinas, and others: I say grace is taken two ways. 1. For the free favour of God whereby he pardoneth our sins, and receiveth us into his grace: and so it is understood in Gen. 6. 2. that Noah found grace in the eyes of the Lord: and so in Luk. 1. 30. that Mary found grace with God: and in this sense we are said to be justified by grace; for that nihil boni Aug in Ps. 31. fecisti, & datur tibi remissio peccatorum, thou hast done no good, and yet thy sins are forgiven thee, and so Fulgentius saith, God giveth grace freely Fulgent. l. 1. ad Monimum. to the unworthy for his justification: datur ex prima gratia non solum iustificatis vita beata, sed etiam glorificatis vita aeterna. So that all our happiness, justification and glorification do proceed only from this first grace, that is, the free love and favour of Almighty God. 2. It is taken for all those gifts that are given unto us by grace, whether they pertain to salvation, as faith, hope, and charity, or only for the edification 1 Cor. 13. of others, as the gift of tongues, of miracles, of healing, and such like, and so it is taken in Acts 11. 23. 2. Cor. 6. Ephes. 4. 7. And in this sense do almost all the Schoolmen expound the word grace, wheresoever they find it, which made them ascribe our justification to these gifts of grace, and not to the free favour of God, from whence proceed all those gifts and graces. We say these gifts are means whereby we are brought to eternal life, but that by them we are justified, or made worthy of eternal life we utterly deny. That we are justified only by the free love & favour of God. For the Apostle after he had proved all to be sinners, he addeth, as many as are justified are justified freely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through his grace by the redemption which is in Christ jesus, where, by the name of grace is understood the free favour of God, without any our dignities either natural or supernatural. For the word justified he opposeth to the two former things that he had proved. 1. That all were sinners. 2. That therefore deprived of the glory of God. And the word grace he opposeth to all our works: yea, though done by the help of God's spirit; so that works and grace cannot agree to justify; for if of grace, than not of works, otherwise grace were no more grace, Aug. in Ps. 34. quia gratia nullo modo gratia nisi sit gratuita omni modo, it can be grace no way, unless it be freely every way: and by the name of works, he doth not only mean external works, but also all inward virtues, and faith itself as it is a certain act of the understanding and will. And this our Saviour confirmeth, saying, when you have done all that are enjoined you, that is, whatsoever the Luk. 17. law requireth (and it requireth faith, love, etc.) when you have done it, not attempted to do it, and when you have done all this, not some part of this, but all, both the inward and the outward works: yet even then say that you are unprofitable servants, and what is that but unworthy of eternal life? And this might be proved further by the example of Abraham, and by many other arguments, but that I hope this is sufficient to prove that the Apostle exludeth from our justification not only outward works, but also all inward graces and virtues; and by being justified by grace, doth understand this free favour of God, which is residing in God and not in us, as the Philosophers say, honour resideth in the Arles. aethic. l. 1. c 5. person honouring, and not in the person honoured; and doth not understand any virtue infused into us by grace, for that all such graces and virtues, be they never so excellent, yet are they imperfect, and tainted by our infirmities, and therefore cannot justify us, and make us worthy of eternal life. And yet we must understand, that That he which is justified cannot be without good works. it is one thing to say faith justifieth and not works: and another thing to say, that justifying faith may be without works. And that it is one thing to say, the free grace and favour of God justifieth, and not the gifts of grace. (i) regeneration or renovation of works: and another thing to say that this free grace of God doth justify us without renovation of good works. For as the fire hath heat and light, both inseparable in it, and yet warmeth us by the heat and not by the light: so the free grace of God and the gift of grace are inseparably conferred upon a true christian man, and yet we are justified by the former, and not by the latter: and therefore whosoever saith he is justified by grace, and yet is void of good works, he deceives himself, and there is no truth in him. For as the fire doth ever yield forth his heat and light, so the love and favour of God doth ever infuse his graces and effects of his love into our hearts, though not thereby to make us worthy of eternal life, but thereby, as by external means to bring us to eternal life. These being via ad regnum & non causa regnandi, the way that leadeth us, but not the cause that procureth us eternal life, as S. Bernard speaketh. And so much for the acceptation of grace. De 2. Having spoken of the first, The diverse sorts of infused graces. grace, (i) the free favour of God from whence all other gifts and graces do spring, we are now to consider of the infused graces or the effects of the favour of God; touching which we must understand that the favour of God is distinguished into 1. Grace purposing, 2. Grace working. The 1. is the grace of election, whereby he hath chosen us to salvation before the beginning of the world. The 2. is the actual execution of Ephes. 1. 4. this decree, generally by creating the world, and sending his Son, that whosoever believeth in him might have eternal life. And particularly by giving unto every one those helps that are necessary for to bring them to salvation: and these helps the Apostle calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The gift by grace. And they are distinguished by the schoolmen into Aquinas 1. 2 ae q. 3. art 1. Darand. in 3. sentent. Distinct. 13. q 1. 1. Gratias gratis datas, graces freely bestowed. 2. Gratias gratos facientes, graces that make us acceptable. Of the 1. sort are those 9 graces which the Apostle reckoneth 1 Cor. 12. 14. and are given for the good of others, more than of ourselves, as when I preach to others and am myself a cast away, and they are called graces freely given, because they be only given unto us, and yet do not make us any whit the more acceptable in the sight of God, no more than judas was, for all his Apostleship. And Of the second sort are, 1. And principally the free favour of God forespoken of, that doth chief make us acceptable in the sight of God; and 2. Those infused graces and effects of this first grace that are wrought in our hearts by his holy spirit, as faith, hope, repentance, and such like. And these are called gratiae gratos facientes, graces that make us acceptable, not because they are sufficient to justify us, or to make us worthy of eternal life, (as the Schoolmen do imagine) but because God is delighted and well pleased with the works of righteousness. And these graces which make us thus acceptable before God, are divided into 1. Habitual graces, as faith, hope, charity. 2. Transient, which are called the grace of special aid, which is a certain motion of God's spirit, inducing us to the works of piety: And it is, 1. Excitans. 2. Adiunans. 1. Inciting man to do well: and 2. Helping him forward to do that good which before it had incited him unto. And this grace of special aid is either 1. sufficient. 2. effectual. 1. Sufficient, whereby a man may will and do well if he please. 2. Effectual, whereby a man is converted indeed, and doth will and do that which is good; and this effectual grace is also twofold, 1. Working, which is also called prevenient. 2. Coworking, called subsequent. The 1. preventeth a man from sinning, and prepareth his heart to will that which is good. The 2. doth effect, that a man shall do and perform indeed that good which before he willed and desired: and under these heads may all other divisions of grace be comprehended, and subdivided: and therefore so much shall serve for the division of grace. 3. Touching the necessity of grace, there be two special things that do declare the same. 1. The devil's great subtlety. 2. Man's great infirmity. 1. Indeed we have many enemies, but The devil is our great enemy. the devil is the chief of all; for he is not only draco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that great dragon, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest enemy that we have, like jobs Leviathan, the greatest among creatures; neither is he only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the busiest enemy that we have, like S. Peter's roaring lion, that seeketh at all times, and by all means to devour us: and therefore laqueos ponit in divitijs, laqueos in paupertate, Aug. solil. q. ca 16. he layeth snares upon riches, snares upon poverty, and snares upon every thing (as Antony saw in a vision the whole world overlaied with nets) that thereby he may entrap us. 2. If we look into ourselves, we Man is wonderful frail. shall find ourselves fragiles ad resistendum, debiles ad operandum, & faciles ad seducendum, unable to resist, unwilling to do good, and ready to be seduced, as S. Bernard saith: and therefore Bern. de advent. dom. ser. 7. have we not need of grace, have we not need of help? but because contraria iuxta se posita magis elucescunt, the necessity of light is seen by the horror of darkness, we must look a little further into the infirmity of man, that we may thereby see the necessity of grace. But a man, without the help of grace, 1. Cannot do good. 2. Cannot avoid sin. 3. Cannot rise from sin. De 1. S. Augustine saith, that sine Aug. in l. de corrept. & gratia. gratia nullum prorsus sine cogitando, sive volendo, sive agendo faciunt homines bonum, without grace we can neither do, nor will, nor think any good thing: and therefore Anselmus saith, that as the earth, though it may bring forth of itself thorns and thistles, yet cannot bring forth food fit for man without the sowing of good seed therein: even so, man, though Anselm. l. 1. de corrupt. & great. of himself he may produce evil works, and idle thoughts, yet can he bring forth no good thing without the good seed of the grace of God. And as the eye of the body (saith Raynerius) though it be perfectly whole and sound, yet can it not see any thing unless it be helped with the brightness of the light, so a man, though he were perfectly just, yet can he not live justly unless he be helped by Rayner tit. de gratia. the eternal light of grace: and so our Saviour himself testifieth, sine me nil potestis facere, without me ye can do nothing. De 2. As we can do no good, so we cannot avoid evil; for the grace of God is the light of a Christian, and therefore without grace, we are in darkness, and they that walk in darkness know not whither they go. And this the Apostle showeth, that before we have grace to direct us, we are darkened in our understandings, and therefore when our blind judgements do lead our blind affections, they must both fall into the ditch. De 3. Being fallen into sin, we cannot possibly rise from sin; for si stare non potuit humana natura adhuc integra, quo minus resurgere iam corrupta? if man could not stand when he was in his integrity, how can he now arise being full of all infirmity, saith S. Bernard? Besides, the justice of God required, that he which would not stand in grace when he might, should not rise when he would. And therefore the gloss upon the words of the Psalmist, Spiritus vadens & non rediens, observeth a double infirmity in man. 1. A passing away from the world A twofold infirmity of man. by death, and not able to return again. 2. A passing away from grace to sin, and not able to rise again. And S. Augustine saith, that non omnino inveniretur ovis aberrata nisi pastoris misericordia quaereretur, the lost sheep had never returned to the sheepfold, had she not been sought and brought again by the shepherd: for as a man that is fallen into a deep dungeon, can never be delivered unless he be helped; so a man that is fallen into sin, can never rise from sin unless he be helped by grace: and so you see the greatness of man's infirmity, he can do no good, he must needs fall, and then he cannot rise: and therefore as Cassiodorus speaketh, movet pium iudicem Cassiod. in Psal. fragilitas considerata peccantium, the frailty of sinners being considered, it moved the righteous judge to pity us; and so the Psalmist saith, recordatus God pitieth our infirmities. est quia caro, he remembreth that we are but dust, and therefore pitieth us and sendeth his grace into our hearts, that so by the assistance of that grace, we may do all things, as the Apostle speaketh, we may rise from sin, we may do good, and persevere in good unto our end. By this therefore we may perceive from whence all things do proceed. 1. All good from grace. 2. All evil for want of grace. And therefore, if there be any goodness, All good proceeds from grace. any virtue in any of us, hoc totum gratiae semper reputa, we must ascribe all to grace, and say with the Apostle, by the grace of God I am that I am; for without his grace, I was a persecuter, and that I now preach and labour more abundantly than the rest, it is not I that do it, (i. of myself alone that do it) but the grace of God that is in me. So should every one of us confess the like, that every one which rejoiceth, may rejoice in the Lord: for whatsoever good is in us, the same is only from God, and the grace of God; a good thought, is gratia infusa; a good word, is gratia effusa; and a good act, is gratia diffusa. On the other side, if any man committeth The want of grace is the cause of all evil. sin, if he comes to an unhappy end, it is because he wanted grace; and therefore (beloved brethren) as the Apostle in the beginning of every Epistle wisheth grace unto the parties to whom he writeth, and concludeth every Epistle with the grace of our Lord jesus Christ be with you all, and so make grace the α and the ο, the first thing, the last thing, and the chiefest thing he desireth; so should we, before all things, and above all things, desire grace unto ourselves, and to our children: for quando ignorabam, gratia me instruxit; Bernard. quando steti, me tenuit; quando cecidi, me erexit; quando veni, me suscepit: If we be ignorant, grace will instruct us; if we stand, grace will hold us; if we fall, grace will raise us; if we come unto God, grace will receive us; and if we want any thing, grace will supply it: O therefore sweet jesus grant us all thy grace. De 4. Touching the certainty, or assurance of grace, we must consider these two points 1. Of the being or having of it. 2. Of the continuing. or not losing of it. De 1. If want of grace be so lamentable, Many think themselues too sure of grace, when as indeed they have no grace. as I shown you before, it is a point most requisite to examine whether we have saving grace or not. Many indeed are so sure of grace, that they grow careless to seek for grace; for as multi ad veritatis cognitionem pervenissent, nisi se iamdudum pervenisse putassent, many might have attained to learning, but that they thought themselves learned enough; so it may be these men would seek for grace, but that they think they have grace enough: but I fear me, many of these will prove themselves like those that dream they are at a pleasant banquet, and when they awake their souls are fainting, for having slept their sleep, they find nothing in their hands. And therefore they should take heed unto themselves, lest they deceive themselves, sub specie recti, fallit enim vitium specie virtutis & umbra: for nature many times will counterfeit grace, as the Magicians of Egypt counterfeited Moses, and it is the policy of Satan to make nature play the part of an Ape, to imitate grace in good things, as Pharaoh, Saul, Ahab, and such like, to fain repentance, when as they were hypocrites, to make them careless in seeking for grace, by persuading them through these feigned shows, that they are sure enough of grace. It is a strange thing to consider the Lucan. l. 1. deceitfulness of man's heart, nondum tibi defuit hostis, man never wanted enemies, yet none greater enemy to man In some things man is the greatest enemy to himself. then himself, in te verte manus: he deceives his own self, yea many times in matters of greatest weight, in the chiefest points of his own salvation. And therefore that we may not wholly deceive ourselves herein, but somewhat understand our own estate, we must consider that a thing is known three ways, 1. Certainly. 2. Revealedly. 3. Experimentally. De 1. To know a thing infallibly, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to know the first Arles 1. M●●aph. cause, but the first cause of grace is God himself, and his only will is the cause why he giveth it to one, and denieth it to another; and therefore, because God is great, exceeding our capacities, and job 36. his counsels are unsearchable, (for who hath known the mind of the Lord?) the Schoolmen do most constantly aver, that à priori, from the first cause we cannot possibly know the certainty of the presence, or of the absence of God's Thom. 1. 2 ae. q. 112. ar. 5. job 9 grace in us, according to that of job, Si venerit ad me non videbo eum, si abierit non intelligam: and they render three reasons to prove it expedient that we should not know it. 1. That the fear of God's judgements might humble us. 2. That presumptuous security should not overthrew us. 3. That we should watchfully and earnestly desire and expect grace: and seek for the same as for silver. De 2. A man may know his estate, & the certainty of having grace by revelation, as S. Paul did, when the Lord told him, sufficit tibi gratia mea, my grace shall be sufficient for thee. De 3. A man may know the certainty of having grace by experience, i. by the effects and fruits of grace that he perceiveth in himself, and this is the only way that we do or may know that we have any grace. Now the fruits of grace are many: S. Bernard reckoneth three, 1. The hatred of sins past. Bern. in l. de lib. arbit. 2. The contempt of present vanities. 3. The desire of future felicity. Whosoever findeth these things in How we may know whether we have grace or not. himself, may assure himself they proceed from grace. And Aquinas saith, that whosoever doth believe in God, delight in Christ, despise the world, and hate his sins, he may assure himself he hath the grace of God: and what can we say more than this? or what can any man say less than this? for the tree must be known by the fruit, saith our Saviour: and therefore the knowledge of having grace is not by any presumptuous supposition, but by a diligent examination of having the same by the fruits of the same; and thus we say that a man may know the certainty of his estate by the fruits of grace. 1. By the inward testimony of the Spirit, for we have not received the spirit 1 Cor. 2. 12. Rom. 8. 15. of the world, but the Spirit which is of God, that we might know the things that are given to us of God. And so S. Augustine saith, persuasisti mihi Domine, thy Spirit, o God, persuadeth me that I am thy son, and that thou hast given me thy grace, and therefore teacheth me to cry Abba father. 2. Because we are not to believe every How to know whether we have the Spirit of God. spirit, but are to try them, whether they be of God, we may know the same by the outward fruits of the Spirit, whereof S. john setteth down three, as the true signs and touchstone whereby we may know the Spirit of truth from the spirit of error. 1. By the confession of the truth, 1 joh. 1 joh. 4. 2. 3. 2. And this S. Paul likewise showeth when he saith, that with the mouth confession Rom. 10. 10. is made unto salvation; for whosoever confesseth Christ before men, him will Christ acknowledge before his Father which is in heaven. And therefore whosoever is ashamed of his profession, or conceals the truth of Christian religion, he may assure himself he wants grace, and is as yet void of the Spirit of God. 2. By the receiving of the testimony of Vers. 6. the Son of God, (i) by the hearing of the word of Christ. And this our Saviour toucheth, when he saith, My joh. 10. sheep hear my voice. And therefore they are not of God, that will not hear the word of God. 3. By love and charity towards our Vers. 7. brethren: and so our Saviour saith, Hereby shall all men know that you are my disciples, if you love one another: and S. john saith, Hereby we know that we 1 joh. 3. 14. are translated from death to life, because we love the brethren. And S. Paul doth more largely set down the fruits of the Spirit of God, viz. love, joy, peace, long-suffering, gentleness, Gal. 5. 22. goodness, faith, meekness, temperance, etc. These and the like graces unto these, are the fruits of the Spirit of God, whereby a man may know whether he hath the Spirit of God or not. For so S. john showeth plainly: In this the 1 joh. 3. 10. children of God are manifest, and the children of the devil, whosoever doth not righteousness is not of God, neither he that loveth not his brother, but he that loveth his brother abideth in the light, and he that doth righteousness, is righteous, Vers. 7. even as God is righteous. And so we find that the Saints of God did assure themselves of the grace of God, by the fruits of the Spirit of God, as job saith, I know that my redeemer job 19 25. liveth. And S. Paul, I live by the Gal. 2. 20. faith in the Son of God. And lest any man should say, that these men knew it by special revelation, and not by any outward examination, we find the fathers of the same mind For Epiphanius saith, Christ was sent to be a Saviour, that he might redeem from bondage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epiphan. in anchor. pag. 496. Basil. in definitionibus. and was made unto me righteousness, sanctification and redemption. But how knew he this? S. Basil showeth, Certo quis persuaderi potest sibi dimissa esse peccata si odit iniquitatem & amat iustitiam: Any man may know this, if he hateth sin and loveth righteousness. And so Ferus showeth the same thing, saying, In Christo si te per fidem & dilectionem inveneris, certus esto te esse à Deo iustificatum, whosoever findeth himself to be in Christ by faith and charity, he may assure himself that he hath grace, and is justified by that grace: and so you see that by the fruits of grace, we may know we have grace. Yet I say this knowledge of having All our knowledge of having grace is very weak. grace is weak and full of imbecility. 1. Because all our knowledge, our hope, our faith, and all other things that we have, are but imperfect, and only in part, as the Apostle speaketh. 2. Because the works of nature are so like the works of grace, the faith of hypocrites so hardly to be distinguished from the faith of Gods chosen, & the spirit of error so like the Spirit of truth, ut nec ovum ovo similius, that without diligent search and examination we cannot discern the one from the other. 3. Because all of us, and the best of us are so pressed, and almost oppressed with sins and the cares of this world, that we are careless and negligent in trying the spirits, and examining the certainty of our estate, or of having grace by these fruits of grace. But they that will try and examine the same, may know the same, and the more they try, the better they may know, and knowing the same they may speak of the same, to the glory of God and the comfort of themselves: for, Dicere se esse iustificatum Aug. in Psal. 85. non est superbia elati, sed confessio non ingrati: For a righteous man to say he is justified, is no token of pride and arrogancy, but of thankfulness & true humility, to confess to others what he received from God. But the boasting of the wicked is mere presumption, a wonder to see they are so sure of grace, and yet the world sees they are full of sins. And therefore this should teach us to work our salvation with fear and trembling, and not to be too presumptuous, or too cocksure of grace, but sometimes to be dubious, for Is qui nil dubitat nil capit inde boni, he that never doubts of his estate, never trieth his estate, whereas they that fear and doubt, will be willing to examine themselves, and to use all diligence to know their own estate, whether they have grace or not: for God will not make us too too certain, causa solicitudinis, Bernard. lest we should be too too careless, and yet he would not leave us altogether uncertain, gratia consolationis, lest we should be dejected. But what he denied us à priori, he granted à posteriori, that by the fruits and effects of grace, we might know whether we have any grace. De 2. We must consider the certainty of the continuing, or not losing of grace, a point of more difficulty, and no less necessity to be known then the former. For, I find concerning the same three opinions. 1. Some say that both good and Whether saving grace once had, may afterward be utterly lost. bad may receive grace, and yet both good and bad by their sins may lose the same, both totally, wholly, and finally. 2. Others say, that both good and bad may have grace, and that both of them may lose it totally, but that both of them cannot lose it finally: for that the Saints cannot finally lose grace, though many times by reason of their sins, they may totally fall from grace, or lose all grace until the same be renewed in them again. 3. Others say, that those which have once received grace, can never lose the same finally, nor yet totally. But touching this point, de amissione vel retentione gratia, of the losing or retainign of grace: I think all must confess, that whosoever findeth grace, that is, the love and free favour of God, can never lose it, because this is in God residing, and not in man, and therefore is this grace immutable and unchangeable: and so the Scripture showeth, whom he lo●●d, he loved unto the end; for the gifts and graces of God are Rom. 11. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without repentance. The question therefore (as I take it) is of the infused graces, faith, hope, charity, and such like, whether a man may have these graces, and afterwards lose them either finally or totally. To this I answer, that as there be two sorts of Saints, 1. Outwardly, by profession only before the world. 2. Inwardly, and truly before God. So there be two sorts of graces, 1. Common, to all Professors. 2. Special, to the elect only. Or, to speak more properly, I say God giveth his grace two manner of ways. that God giveth the graces of his Spirit two manner of ways. 1. Generally, and more remissely to all Professors, or to all that have them, to make them see the greatness of his love, and to make them able thereby, if they would themselves well use the same, to seek for more grace to continue and be saved; or if they neglected the same, to make them without excuse. 2. Specially, and more effectually to the Elect, to make them not only to see his love, but also by this more special and effectual working of his grace to make them continue therein, and retain the same indeed unto everlasting life. De. 1. Many do affirm that the outward Professors have no true graces at all, neither faith, hope, nor charity, but only a show and an appearance of grace; & so S. Gregory seems to affirm, Greg. moral. l. 34. c. 13. when speaking of such men, he saith, quasi habitam sanctitatem aute oculos hominum videntur amittere, sed eam ante oculos Dei nunquam habuerunt, they seem to lose that sanctity which they seemed to have in the sight of men, but in very deed they never had any in the sight of God: and S. Paul seems to mean the same thing when he saith, qui videtur stare, videat ne cadat, he that seems to stand, let him take heed lest he fall; as if he meant that he did not stand indeed. But I answer to the saying of S. Whether the wicked and hypocrites have any true graces or not. Gregory, that this and the like speeches may be understood of the feigned show of Hypocrites that do seek thereby to deceive the world, but not of those that think themselves to have faith and repentance indeed, and do many services unto God for a time, until they fall away through the infirmities of their own flesh; and that the sequent saying of the Apostle videat ne cadat, let him take heed lest he fall, doth in my judgement prove that he did stand, or else how could he fall? And therefore considering what the Scripture saith, Ezech. 18. that the righteous may leave his righteousness, that the charity of many shall wax cold, Mat. 24. 12. 13. that their talon shall be taken from them, Mat. 25. 29. that they receive the word with joy, Luk. 8. 13. that they make shipwreck of faith, and a good 1 Tim. 1. 19 Heb. 3. 6. conscience, that they taste of the heavenly gift, and are partakers of the holy Ghost, and have known the way of righteousness, 2. Pet. 2. 1. & vers. 20. and many such like speeches of their relapse, I do not see but as their knowledge and understanding of the truth, and assent unto the same, are real and not in appearance only; so the other graces that they have are true graces, and not seeming graces only: and indeed, quicquid est, dum est, vere est in suo genere. And therefore I must confess that many hypocrites and worldlings, and outward Professors may have faith, hope and charity, and such other infused graces of God's Spirit in that general manner, and to those ends that God bestoweth them upon outward Professors, and that they do utterly lose the same, as woeful experience daily proveth in all revolters: but that hypocrites or worldlings may have saving faith, or justifying grace, or any other fruits of grace in that special and more effectual manner as they are given unto the elect, I utterly deny: for if they had been given them in that manner as they are unto the elect, then could they not lose them no more than the elect do. De 2. I say that the elect only have That the elected Saints cannot lose wholly the saving grace once received. the true saving graces in the special and more effectual manner given unto them, and that they cannot lose them after they have once received them: and this may be proved, 1. By apparent Scriptures. 2. By the consent of learned Fathers. 3. By reasons drawn from Scriptures. 1. The holy Scripture is most plentiful of proof to confirm this point. I will only use these few, and will be ready to b●ing more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we must needs strive with number. My first proof shall be that of Esay, c. 59 v. 21. I will make this my Covenant with them, saith the Lord, my Spirit that is upon thee, & my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from henceforth, even for ever. What can be plainer? for this is a promise made unto the Church of Christ, and what is true of the whole, must be true in every member; and therefore in what true member soever the Spirit of God is once put, it shall never departed from thence even for ever. 2. The Prophet jeremy saith, I will jer. 32. 40. put my fear in their hearts, that they shall not departed from me, i. my fear shall be such, and so great in them, that they will stick and persevere in my favour, even for ever, saith Saint Augustine. Aug. de bono persever. ca 2. 3. The Prophet Amos saith, I will plant them upon their own land, and they shall no more be pulled up again out of their own land which I have given them, saith the Lord thy God: where we may observe, 1. Who planteth them, I saith the Lord, which planteth, and watereth, and giveth the increase. 2. Who shall be planted, the elect only, them but not all. 3. Where, in their own land: and what is that? in the mystical body of Christ, in the favour of God. 4. How shall they be planted; so that they shall be pulled up no more: and all this is made plain by Christ the true Vine, into whom the elect are planted: for every plant which my Father hath not Matth. 15. 13. planted, i. every reprobate shall be rooted up: but every plant that my Father hath planted, i. every elect that is ingraffed in me, shall not be rooted up, but john 15. 2. shall be purged, that it may bring forth more fruit: and therefore every one that is truly ingraffed into Christ, and the favour of God, cannot fall away from God. And Christ saith, my sheep hear my john 10. voice, and none shall take them out of my hand, it needs no exposition. 5. S. john saith, he that is borne of 1 john 3. God sinneth not, neither can he sin, because the seed of God remaineth in him, that is, he cannot sinne with all his heart, and a full consent of will, he cannot In what sense it is said that the true Saints do not sin. do sins to waste and overthrew his conscience, but that still there will be a reluctation, and an unwillingness in him to do the thing that he doth, because the seed of God, though the fruit failed, doth yet remain in him. For this must needs be granted, that every regenerate man doth consist of a double man 1. The inward man 2. The outward man And that according to the inward man, they do not sin in that very time that they do sin, for the Apostle showeth of the Saints, that when they commit sin, it is not they that do it, but sin, i. Rom. 8. 20. the original corruption that is in them: for so he argueth, If I do that which I would not do, than it is not I that do it, but sin that dwelleth in me. And therefore though the same sin in respect of the act and outward manner of committing it, be done both of the godly and reprobate; yet in the wicked it is a sin spoiling and wasting his conscience, but in the godly it is not so, for that the one doth it of delight, and set purpose, with full consent of will; the other doth it of infirmity, against his will, because the seed of God remaineth in him, which cannot be taken from them, or corrupted in them: for that it is an uncorruptible seed, as the Apostle 1 Pet. 1. speaketh. 2. The Fathers confirm the same What the Fathers think of this point. Aug. de Cor. & great. ca 12. thing: for S. Augustine conferring the grace which Adam had in Paradise with that which we have in Christ, saith, that to him was given such grace that he might stand if he would, but not that he should will to stand: but to us is given such grace, not only that we might stand if we would, but also that we would or should will to stand and persevere in Christ. So S. Chrysostome considering the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. v. 2. saith that the Apostle said well, wherein ye stand: for that the grace of God, non habet finem, non novit terminum, sed in maius proficit, hath no end, but ever increaseth more and more: with men's gifts it is not so; for if a man receiveth some place of honour and dignity, yet this remaineth not always: for either dislike, or enemies, or death will deprive him of it, but it is not so with the graces and favour of God, nec enim homo, nec tempus, nec rerum Chrysost. in Rom. c. 5. 2. vicissitudo, nec ipse diabolus, nec subveniens mors ab ijs nos possint depellere, for neither men, nor times, nor alterations of things, nor the devil himself, nor yet death itself can pull them from us, and deprive us of the graces of God: what can be said more plain? yet Saint What the Schoolmen think hereof. Ambrose in Rom. 8. Gregor. hom. 3 in c. 1. Ezech. Primasius, Prosper▪ and Beda, are as plain as he. And not only these, but the pontisicij, the jesuites themselves, after a manner, do confess the same thing; for Caietane Caietan. in Thom. 2. ●ae. q. 14. art. 3. saith, A man sinning mortally, doth not directly exclude grace, sed ex quadam sequela, but by consequent: and therefore if the elect do not directly exclude grace, than they do not wholly exclude grace. But Thomas himself goeth farther, Thom. 1. 2 ● q. 63. art. 2. and saith, that per unum actum peccati non corrumpitur habitus virtutis acquisitae, by one act of sin, we do not lose the habit of obtained virtue, or infused grace, because every act doth not contrary a habit, but a habit must contrary a habit. Suarez. tom. 4. q. 86. ar. 2. §. 3. And Suarez yields that a mortal sin may be remitted without the infusing of habitual grace, and he rendereth this reason, to show that God can preserve his grace in a man mortally sinning, because there can be nothing that should compel God to subtract or take away the same, for that the preserving of his grace still in man so sinning, is neither against his goodness nor his justice, Yea, the council of Trent doth expressly Concil. Trident. Sess. 6. c. 15. decree, that faith is not lost by every mortal sin. And Bellarmine himself affirmeth, Bellar. l. 2. c. 12. de amiss. gratiae. that those which are just and good men, do receive the gift of perseverance, and therefore though they fall into adulteries, thefts, or such like mortal sins; yet, that thereby, they do not presently lose justifying grace, l. 1. c. 8. So great is the force of truth, that the greatest oppugners thereof must many times unawares confess the same, ea enim est Chrys. h●m. 4. de laude Pauli. natura veritatis, ut, licet, à quamplurimis impugnatur, suscitabit tamen & crescet; falsitatis autem ea est natura, ut nemine impugnante tandem evanescis: for the nature of truth is to prevail in despite of her enemies, and errors must needs fall at last of themselves, saith S. Chrysostome. 3. We may confirm this truth by reason, and arguments drawn from Scripture. 1. From the promise of God. 2. From our own prayer. The perseverance of the Saints in grace proved by reason drawn from scriptures. 3. From the intercession of Christ. 1. God promised that his Saints should persevere, Esay 59 ler. 32. Osee 2. therefore without question, they shall persevere, for he is God, and changeth not; he is the truth, and cannot lie. But it may be you will say, God promiseth Object. grace not absolutely, but with condition of obedience, and therefore that the covenant or promise of God is not, that he would simply and absolutely love man, and save him, but that he would love and save every dutiful and obedient man, because he loveth obedience better than his creature, yea he loveth his creature, but for his obedience sake, and therefore his obedience failing, the promise of God and his obligation ceaseth. I answer, that the covenant and promise of God is conditional in respect of us, but most absolute in respect of his own purpose, and therefore as he hath decreed to give us glory, so he hath decreed to give us the means whereby we may come unto his glory, for that in us there is neither ability to obey, nor to persevere, to get grace, nor to retain grace, but it is God that hath begun the good work of his grace in us, who will also perfect the same, saith the Apostle. Or to speak more briefly, I say that Abbas de verit, gratia Christi. the promises of God are twofold: 1. Aliae de fine, & hae conditionatae. 2. Aliae de medijs, & hae gratuitae & absolutae. 1. Some concerning the end, (i) eternal life, and these are always conditional, as the Legal promises, Hoc fac & vi●●s, Do this and thou shalt live; and the Evangelicall promises, Creds' & vines, If you repent and believe you shall be saved. 2. Others are concerning the meants, and the helps that bring us to this end, (i) to eternal life, as to do the will of God, to believe in Christ, and such like, and these are always absolute, and most freely bestowed upon us. For Moses saith, The Lord thy God will circumcise Deut. 30. 6. thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live. And the Prophet jeremy jer. 32. 40. saith, that God would put his fear in their hearts, that they should not departed from him. And S. Paul saith, that faith is the gift of God, and so repentance, and all other graces; God doth most freely and absolutely promise to work them in the hearts of his elect without any manner of relation or respect to any act of theirs; he will work these graces in us, and he will work that grace in us, whereby we may accept and receive these graces. And therefore it is certain, the Saints shall persevere in grace, because God hath promised perseverance unto the Saints. 2. The Saints do ask and pray for perseverance and continuance of grace, therefore they have it, for Cur poscitur si non conceditur, why should it be sought if it be not granted, saith S. Augustine. Aug. de bono pursue. cap. 2. But Christ saith, Whatsoever you ask in my name, you shall receive it: But thou wilt say, thou hast asked many things The Saints do pray for the continuance of grace. and not received them. I say: Perhaps temporal things; and temporal things, si defuerint, petenda quidem sunt, sed non nimium requirenda, they are to be sought, but not too earnestly, saith S. Bernard, Deus enim dat prius quod potius, Bern. the 4. modis or andi. for God giveth first the things that are best, Et non tribuit quod volunt ut tribuat quod utile est, and doth not give the things that they would have, that he might give them the things that they should have: audit enim ad necessitatem non ad voluntatem, for that he heareth them according to their necessity, and not according to their importunity, as S. Augustine speaketh. But thou wilt say, thou hast requested Ob. spiritual things, and yet hast not obtained. I answer: That either thou hast obtained, or shalt be sure to obtain them, if thou desist not from seeking, for we must not prescribe any time to God, because as he worketh grace in whom he will, so he worketh it when he will, Et est animi generosi perdurare, quoad Deus misereatur nostri, saith S. Chrysostome, It is the part of a good Christian to wait until God have mercy upon him, for he never failed any that continued to wait upon him, but at last satisfied their desire. And therefore despair not because they are not presently granted, but though he tarry yet wait thou, as the Prophet speaketh, Hab. 2. 3. for the Lord sometimes doth defer the grace that we seek, not because he means to deny us, sed ut diu desiderata dulcius obtinentur, but because things earnestly requested and long expected, are sweetest when they are obtained. And therefore this reason must needs hold, the Saints pray for the continuance of grace, therefore it shall continue. Christ prayed for all Saints, that their faith should not fail. 3. Christ prayed for Peter, that his faith should not fail, therefore he obtained the same, but what he obtained for Peter, he obtained for every one of his elect; for our Saviour saith, Satan desired that he might sift them all, but I prayed for thee, (i) for thee chief, because thou didst chiefly and most foully fall: & therefore he doth not here deny that he prayed for the rest, though he affirmeth he prayed chief for Peter. But that it may more clearly appear, that he did pray for all the rest of his elect, he saith, I pray not for the world, but for them which thou hast given me out of the world: and therefore the Saints cannot lose his grace, nor fall away from his favour, because Christ prayed for them that they should not, and I know (saith Christ) o Father, that thou dost always hear me, (i) that thou dost always grant me the things that I request: neither did he only pray for his Saints in the days of his flesh, that their faith should not fail: but now likewise he prayeth and maketh intercession for us, that God would forgive us our sins, that he would give us his grace, and that this grace should remain with us, to bring us to eternal life, and therefore we may assure ourselves that he which gave us grace, will likewise preserve this grace in us. But against this it may be objected, That God gave his Spirit and his Ob. 1 grace unto Saul, judas, Simon Magus, Hymeneus, Philetus, and such like, and yet they fell away from grace. Therefore a man may have true grace, and yet lose it. I answer to these and all such like The wicked reprobates may and do lose all the graces that they have received. examples in one word, that I do confess the wicked and hypocrites, or whosoever not elected, may have many excellent gifts and graces of God's Spirit, and may utterly lose the same: I deny not this, but I say, Gods elect, the true Saints and beloved of God, having once received grace and justifying faith in that special manner as I shown before, can never lose the same, and therefore all examples of hypocrites or such like, can prove nothing against this that I defend. But than it will be objected that Ob. 2 David and Peter were the true Saints, beloved of God, and elected to salvation, and had grace, and yet these men by their sins, did lose that grace, therefore the true Saints after they have received grace, may by their sins fall away from the same. David and Peter lost not all graces. Bucerus de lapsu Petri. I answer, that David and Peter did highly offend and grieve the Spirit of God, and lost the comfort and sense of grace, but not all grace: vigour Spiritus repressus, sed non extinctus, mota fides non amota, the strength of the Spirit was repressed, not extinguished, his faith was shaken and moved, but not removed. For if Peter lost all grace and all faith, than that faith did fail which confessed Christ to be the Son of God, and for which our Saviour prayed that it should not fail, and another faith different from the first was given unto him, which is most absurd. And therefore Tertullian and S. Augustine Aug. de Cor. & gr. c. 7. do expound the Prayer of Christ, that Peter's faith should not fail, of his constant & firm persevering in faith unto the end: and S. Chrysostome saith that Christ did not only pray, that his faith should not finally fail, sed etiam ut ne evanesceret, aut penitus extingueretur: but also that it should not vanish or be quite extinguished. But David prayed to create a new Ob. 3 heart in him, and to restore the Spirit of God unto him, therefore there was no grace in the old corrupted heart, but the Spirit was quite taken from him, and his graces quite extinguished. I answer, that David had diminished the graces of God's Spirit in him, and quite lost many of them, as the cleanness of heart, the joy of the Spirit, and inherent sanctity, and faith itself in respect of the act or sense of it, for that it did sleep in him; but not in respect of the substance or habit of it, for else how could he pray for grace, if all grace had been taken from him? grace therefore still lurked in the secret corners of his heart, and seemed asleep, as Christ was in the ship: and therefore David awaked it, and desired it might be restored, in respect of the sense and feeling of it, and that this grace which was now like the fire that is in the cinders, might be kindled, and therefore David lost not all grace, though he lost the sense and feeling of all grace. But yet again it may be objected, Ob. 4 that sin and the Spirit of God cannot dwell together, for the holy spirit of discipline Sap. 1. flieth from deceit, and dwelleth not in the body that is subject unto sin: and S. john saith, he that committeth sin is of the Devil, 1. joh. 3. and again the Scripture saith, he that committeth sin is the servant of sin: and therefore we lose God's grace when we commit our sins. I answer, that there are five degrees How sin and grace may stand together. of sins. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thought of committing sin. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an enticing in the affection. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a consent and purpose to do it. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an actual commission of it. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a continuation together with delectation. In the 4. former ways we may sin and do often sin, and yet not lose the Spirit of grace even when we sin; for a man may sinne, and yet loath this sin, while he is in the very acting and doing of that sin: even as S. Paul testifieth, that evil that I would Rom. 8. not do, that do I: the doing of the sin is from the weakness and corruption of nature; the loathing and disliking of it is from the power of grace. But sin in the latter place with continuation and delectation, and the grace of God cannot stand together, and that is the meaning of the Holy Ghost in the first of Wisdom: for he saith not, he dwelleth not in a body that is tainted with sin, but in a body that is subject unto sin, (i) where sin doth rule and reign as it doth in the wicked, but not in the godly, for he that is borne of God sinneth not, (i) with delight and a full desire of sinning. And S. Gregory saith, sin is committed Greg. lib. 25. cap. 34. in job. three ways. 1. Out of ignorance, as Paul persecuted the Church. 2. Out of infirmity, as S. Peter denied Christ, for tenuit corde quem denegavit ore, whom he denied with his mouth, he believed in him with his heart. 3. Out of malice, and of set purpose, as the jews, which saw Christ and hated him, and his Father also, as our Saviour saith. In the two first senses sin may be committed, and grace not excluded: In the latter sense sin and grace cannot stand together. But the godly never sinne of study or set purpose and malice, with a full heart and will, and delight in the sin; and therefore though they sin, yet do they not lose all grace. Or to answer in a word: I say, sin and grace may thus remain together in the godly, when sin is committed, grace is thrown down, but not thrown away, it hath a fall, but it is not dead; when sin is repent of, grace is quickened and risen, and sin is vanquished, but not extinguished. Further it may be objected, that the Saints do fear the losing of all grace, and Ob. 5 falling to destruction: therefore they may lose it. I answer, that there is a twofold fear: 1. A servile fear. 2. A filial fear. The first is a fear of damnation, and that is only in the wicked, and is a fear forbidden and not commanded, as you may see Rom. 8. 15. Ye have not received Rom. 8. 15. the spirit of bondage to fear. The A religious fear of falling doth preserve men from falling. second is a fear of offending God's Majesty, and is ever joined with love and humility, and a great care of avoiding sin, and this is a special fruit of grace, and doth preserve them from sin, as the Scripture speaketh, Timor Domini expellit peccatum. And therefore this fear doth not take away, but rather cherish and increase the plerophory and full assurance of faith and grace in the Saints of God. And yet I deny not, but the Saints may many times fear the losing of the same, by reason of their sins, and the infirmities of the flesh: for every Saint consisteth both of flesh and spirit, and therefore although the spirit be willing to believe, yet the flesh is weak, and by reason of its weakness, it so weakeneth our faith, our hope, our assurance of grace, and all other fruits of grace, that there is always carentia perfectionis & fructus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a want of perfection, and a defect of that faith which should be in the best men, while they are in this world, yet that doth not prove that because they cannot perfectly believe the same, that the same is not true: they believe it according to the measure of faith that is given unto them. Lastly, it may be objected, that if Ob. 6 we cannot fall away from grace, than the Spirit of God doth work so irresistably in the hearts of men, that we cannot fall though we would, but we do often resist the Spirit of God, as S. Steven saith unto the jews, Ye have always Acts 7. resisted the Holy Ghost. And our Saviour saith unto jerusalem, How often would I have gathered thy children, as a hen gathereth her chickens under her wings, and ye would not. And therefore the Spirit of God doth not work so irresistably in the hearts of men, but that they may fall if they will, and do fall when they please. I answer: That the working of God's That the Spirit of God worketh not in the wicked as it doth in the Saints. Spirit in the hearts of men is twofold. 1. Remissely, in the wicked. For in them the good motions of God's Spirit are so wrought, that they may either yield unto them, or resist them; for God doth but only show them what they should do or believe, and not effectually cause them to do or to believe the same: for otherwise, if he did effectually work the same in their hearts, how could they resist it? For who hath Rom. 9 ever resisted his will? therefore he doth no more but only illuminate their minds, and set the good motions of his Spirit before the eyes of their hearts, whereby they may accept and follow the same if they will: but they, because of their proneness to all evil, and unaptness to any good, do always resist the Spirit of God, and refuse those good motions of grace, and therefore they are made without excuse. 2. Effectually in the godly, for in them the Spirit of God doth so powerfully work, that they cannot resist, but do most willingly yield unto the same. And yet this effectual and working of God's Spirit in the godly is done, leni spiritu, non dura manu, rather by a sweet influence▪ then any extreme violence, by way of secret alluring, not coacting, inclinando voluntatem non intrudendo potestatem, by inclining the will and affection, and not compelling it to any action; for as love creeps into the heart of man he knows not how, saith the Poet, — Nam coeco carpitur igni, And he cannot resist it: so is the love of God and all other graces wrought in the hearts of the elected Saints of God so powerfully, so effectually, and so irresistably, that they do most willingly yield unto all good motions, and adhere unto God for ever, and that I say by a most voluntary yielding and delighting in that sweet and effectual working of grace in their hearts. And so I hope you see this doctrine of the certainty and assurance of the continuance of grace in the elected Saints, sufficiently cleared & confirmed. This showeth the exceeding greatness of God's love unto his elected Saints above all other men in the world: for that he doth not only offer and give his grace unto them, as he doth unto others, but also he doth in a more special manner work the same so effectually in them, as to make them always retain the same, and persevere therein unto everlasting life. O that therefore we would praise the Lord for his goodness, and show the wonders that he doth for these children of men. And that this might teach us, 1. To praise God for his goodness, and his exceeding great mercy unto us, not only in making us good, but also for giving us his grace to persevere in good: for it is he only, saith S. Augustine, qui Aug. de bono persever. fecit bonos, faciet perseverare in bono, that hath made us good, can and will make us persevere in good: qui iubet credere, facit ut credamus: and therefore we may boldly say with S. Augustine, da Domine quod iubes, & iube quod vis, give us grace o Lord and ability to do what thou commandest us, and command us to do what thou wilt. 2. To pray unto God that he would give us grace to serve him, and grace to persevere in his service all the days of our life, quia incassum bonum agitur si ante vitae terminum terminatur, because that good is of no validity that wanteth perpetuity: sed perseverantia est virtus quae coronat omnem virtutem; but perseverance is a virtue that crowneth every virtue; and without which, no virtue will avail us any thing. And therefore we must not begin in the spirit and end in the flesh, but we must continue unto the end, if we would be saved: and therefore we should pray unto God that he which hath begun a good work in us, would continue the same unto the end. 3. To make us afraid to commit sin with greediness, as the wicked do, whose feet are swift to shed blood, as the Prophet speaketh: for he that so committeth sin, is the servant of sin, and the grace of God is not in him. 4. To assure us that all those which appeared glorious for a while, and served God for a time, and then fell away from God, and started aside like a broken bow, were never the elected Saints of God, but were only among us, and not of us, as the Apostle speaketh; for if they had been of us, they would have continued even as we do. And so much for the first thing that S. Paul wisheth unto the Saints, Grace be unto you. De 2. Peace be unto you, is the second thing that the Apostle wisheth, a companion of grace, and therefore sure a most excellent thing, being one of the two most excellent things that can be wished, and the only thing which our Saviour always wished unto his Disciples: for when he came unto them, he said but pax vobis, peace be unto you; and when he went away from them, he said but my peace I leave with you: and he needed to say no more, for where peace is, there must needs be grace, because peace is the fruit of grace. But that you may the betrer understand what the Apostle meaneth, you must consider that there are two kinds of peace, 1. Pax benedicta, a blessed peace. That there is a twofold peace. 2. Pax maledicta, a cursed peace, if I may give it the name of peace. The first is proper to the Saints: the second to the wicked; and therefore let us consider, First, of the blessed peace, and that is twofold, 1. Perfect. Thom. 2. 2 ae. q. 29. 2. Imperfect. The first is not here to be found on earth, but only in beatis, among the blessed Saints of heaven, saith Aquinas: and therefore we should long for that place where there is perfect peace, pax super pacem, pax quae exuperat omnem sensum, Bern. ser. 23. de verbis Psal. peace upon peace, peace which passeth all understanding; peace in mind, peace with our own flesh, peace from wicked men, peace with all our neighbours, peace from the very devils, peace with God, and there shall be no end of peace, but peace will be the end of all our labours, saith Saint Bernard. 2. The imperfect peace which the Saints have here in this life is threefold, as the same Saint Bernard noteth. Idem ser. 5. in festo omnium sanct. 1. With God. 2. With men. 3. With ourselves. De 1. Our forefathers sinning against God, made us all enemies unto God, and God saith, he will be avenged of his Esay 1. enemies, and therefore we cannot be delivered unless we be reconciled: for there is no way to fly, no place to hide Psal. 139. 7, 8, 9 us, no Attorney to plead for us, as old Ely showeth, and therefore O man, 1 Sam. 25. why strivest thou with God? durum est contra stimulum calcitrare, it is hard to strive against the stream, it is hard to prevail against thy God, for he is a consuming fire, and never any escaped out of his hands. Christ therefore became our mediator, and undertook the discipline of our peace by his most bitter sufferings for our transgressions: and so he became peace to them that were afar off, and peace to them that were near, (i) both to the jews and to the Gentiles, as S. Jerome expoundeth it. In respect of this, our Saviour, after his resurrection, when he bade peace be unto john 20. 20. you, shown them his hands and his feet, as if he should have said, behold hereby how dearly I have bought and purchased your peace, by such bitter sufferings for your transgressions. And so Christ hath made our peace with God if we believe in him, for being justified by faith we have peace with Rom 5. 1. God through jesus Christ our Lord. And this is the first and the chiefest peace, and the fountain from whence all other peace doth flow. 2. The second is peace with men, and Of peace with men. this is a fruit and effect of our peace with God, and it is nothing else, but a sweet harmony and consent of minds to will and to do the same things, and to help and further each other in all godly actions. And so we read of the Christians of Act. 2. 46. and Act. 4. 32. Caluinus in 2. Cor. the primitive Church, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one heart and of one mind, and this must prius pertinere ad opinionum consensum, first pertain to consent in judgement and opinion, to teach and to believe the same points of doctrine, and then, mutua sese charitate & amorum contunctione complecti, to love each other with mutual love and charity. 〈◊〉 foederis haec species, id habet concordia Alciat. signum, quos iungit amor, iungat & ipsa manus. For this is the property of true peace, to have a sweet harmony of consent and concord in all things, to will the same things, to speak the same things, and to do the same things, and (as the Apostle speaketh) to keep the unity of the spirit in the bond of peace. And here we must understand that That there be diverse kinds of peace with men. this peace with men is of diverse kinds, according to the several estates and degrees of men: but for methods sake we may divide it into a 1. Civil peace, and 2. Ecclesiastical peace. 1. The civil peace is either 1. Domestical. 2. Political. 3. Universal. The 1. is, when man and wife do lovingly live, and peaceably agree together, in all honesty and godliness; and so when parents and children, masters and servants, and all that are in a house do perform each one his duty, for the continuance of peace, and quietness within the house, without which the house cannot continue, saith our Saviour. Matth. 12. 15. The 2. is, when Magistrate and subject, high and low, rich and poor, neighbours, equals, and all that do remain and dwell, either in City, Country, or Commonwealth, do each one perform his duty, to live in peace and quietness, for the preservation either of City or Commonwealth, without which the strongest Ibid. kingdom cannot stand, saith our Saviour. The third is when Kings, Countries, and nations, are in league, and in peace Zach. 9 10. one with another, for the public good, the general commerce of all nations, and the unspeakable benefit of all the world. 2. Ecclesiastical peace is when the Mich. 4. 3. Ministers and Preachers of God's word do 1. Agree in opinions among themselves. 2. Live in peace and quietness among their neighbours and parishioners. Both which do exceedingly make for the happiness of the Church, for the enlargement of the Kingdom of Christ, and the propagation of his Gospel. Of the peace of conscience And these are the chiefest kinds and principal sorts of peace among men, which is the second kind of peace that the Apostle wisheth unto the Saints; peace with men. 3. The third is peace with ourselves, another fruit, an effect of the former peace with God, and it is nothing else but a quieting of our minds and consciences; not only for that we are at peace with all men (which is an exceeding great content unto the mind of man) but especially for that we are at peace with God, and therefore need not fear the vengeance, and the wrath of God, That nothing in the world can discontent the minds of the Saints. joh. 14. 27. because we are reconciled unto him, our debts are paid, and our sins are satisfied for, by jesus Christ. And therefore, as our Saviour saith, let not your hearts be troubled, neither fear, for I have overcome the world, I have vanquished your enemies, I have washed away your sins, and I have made your peace with God: so the Saints do follow his advice, they do set their hearts at rest, and (because they know that there is no condemnation to them that are in Christ jesus) they do exultingly say with the blessed Apostle, who shall lay any thing to the charge of Gods chosen? Rom. 8. 1. it is God that justifieth: who shall separate us from the love of God? shall tribulation, Ibid. v. 33. 34. etc. or anguish, or famine, or nakedness, or peril, or sword? no: not these, nor any of these, nor all these, nor yet principalities, nor powers, nor height, nor depth, nor life, nor death, nor things present, nor things to come, nor any thing else shall be able to separate us from the love of God which is in Christ jesus: for that in all these things we are more than conquerors through him that loved us: and therefore, Terra tremit, mare mugit, sic ruit ortus & orcus, Si modo firma fides, nulla ruina nocet. Let the Sea make a noise, and let the Earth be moved into the midst of the Sea; yea, let the Heavens vanish, and Hell perish, yet the Saints need not fear to perish: nam conscia mens recti famae mendaciaridet. For their consciences being at peace, assuring them, they are at peace with God, and knowing they are at peace with men, they need not fear what man can do unto them, nor what the devil can do against them: And therefore S. Gregory saith, nulla nocebit adversitas si nulla dominatur iniquitas, no adversity can hurt thee, if no sin doth reign over thee. And so you see, the threefold peace, which the holy Apostle wisheth unto the Saints, and which every godly Saint enjoyeth. But here, before we pass any further, we must consider, that as the Saints have this threefold peace, so they have a triple war: for alas, alas, non potest Bern. in parab. Christi & ecclesiae. esse pax firma & solida nisi in regione sua, we may not look for firm and perfect peace, but in the kingdom of peace, saith S. Bernard. And therefore our life is but a warfare, The life of the Saints is a continual war. a warfare against three mortal enemies, 1. The World, and all vanities. 2. The Flesh, and all concupiscence. 3. The Devil, and all temptations. 1. The love of the world is enmity 1 joh. 2. 15. with God, saith the Apostle: and therefore we must not only use the world as though we used it not, but we must despise it, and trample it under our feet, and have no fellowship with the workers of iniquity; but, super custodiam nostram stare, to stand upon our guard, Hab. 2. 1. and to profess open hostility against them: for as jehu said unto jehoram, what peace can there be so long as the 2 Reg. 9 22. where domes of jesabel, & her witchcrafts are so many? so say I to the wicked worldlings; what peace can they expect from the Saints, so long as their whoredoms, idolatries, drunkenness, swearing, and other fearful sins, and most horrible abominations do remain and reign amongst them? for we must hate the very garment that is spotted with sin, as the Apostle speaketh. Judas ep. ver. 23. 2. The flesh lusteth against the spirit, Gal. 5. 17. saith S. Paul, and lust, when it hath conceived, bringeth forth sin, and jac. 1. 15. sin when it is finished bringeth death, saith S. james: and therefore cum Aug. to. 10. f. 333. c. 2. vitijs bellum semper est habendunt, we must ever strive and fight against our vices, and against the concupiscence and the lusts of our flesh, which always fight against our souls, saith S. Augustine. 3. Satan goeth about like a roaring 1 Pet. 5. 8. Lion seeking whom he may devour, he enticeth us to sin, and when we have sinned he accuseth us to God, and he bringeth us to hell, and there he plagueth us for ever, for our sins. And therefore pax nostra bellum contra Satanam, saith Tertullian; Our only way Tertullian in lib. ad Martyr. to have peace with God, is to make war against the devil: and when he seeketh to tempt us to any vice, to say, vade Satana, non tentabis, avoid Satan Matt. 4. 10. thou false enticer, and the accuser of our brethren, I will not yield unto thy wicked suggestions. And so you see, that although the Saints be at peace with God, at peace with men, and at peace with their own selves, yet must they look for nothing else but war, war with the world, and all worldly vanities, war with sin, and with all sinful men, and war with Satan and with all Satan's temptations. In this respect our Saviour saith, he came not to send peace into the world, but the sword, yea many times to set a man at variance against his father, and the Matt. 9 35. daughter against her mother, and the daughter in law against her mother in law: yea and that which seems worst of all, to set a man against himself. For if any man will come after me, he Mat. 16. 24. must deny himself, and take up his cross and follow me, saith our Saviour, (i) he must not only resist the devil, and suffer all the miseries that the world can inflict upon him, but he must mortify the deeds of his own flesh, and destroy Rom. 6. 6. the whole body of sin. And in this respect the whole life of the Saints is called a warfare, and all the Saints are called Soldiers, that must manfully fight this christian battle; and that three ways, or after a threefold manner. 1. By the word of the minister. 2. By the sword of the magistrate. 3. By the lawful assistance of every man. For all these must join together, not only to fight each one against his own sins, but also with united forces to fight against all the enemies of the Lord. 1. We that are the ministers, like chief captains, must cry aloud and spare not to tell the people their transgressions, Esay 58. 1. The Ministers must be chief Captains in the war against the wicked. and the house of jaacob their offences, we must refute their errors, reprove their sins, and endeavour by all means to destroy whatsoever maketh against the glorious Gospel of Christ. To this end it is worth the noting, which the Apostle speaketh, that the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; and imaginations, and every high thing, that exalteth 2 Cor. 10. 4, 5, 6. itself against the knowledge of God, and to the bringing into captivity of every thought to the obedience of Christ, and having vengeance in a readiness against all disobedience. You see how strongly we are armed, and how well we are weaponed to fight against the wicked. And yet because we do all this but with the word of our lips, the wicked fear us not▪ but let them look unto it, for that word is sharper than a twoedged sword, and it is able to divide their souls in sunder, and to condemn them all, in the day of condemnation, as our Saviour showeth: The word that I have joh. 12. 48. spoken, the same shall judge them in the last day. 2. The Magistrates must be likewise The Magistrates must war against the wicked. Captains and Commanders in this war of God, and with the sword of justice they must cut off Idolaters, Heretics, Schismatics, and such like enemies of our peace, and root out all the workers of iniquity from the Church of God, as King Asa, jehu, jehosophat, josias and Ezechias, and all good kings and governors ever did, and as the Lord commandeth all to do, Cantic. 2. 15. For they are the ministers of God to take vengeance on Rom. 13. 4. such as do evil. 3. Every private man after a just and Every man must join help to war against the wicked. lawful manner in his own place and station, must to the uttermost of his ability, aid and assist both Magistrate and Minister, to root out sin, & debellare superbos, and to subdue the workers of iniquity. For, In communem hostem, quilibet homo miles. Every man must fight, when every man is interessed in the danger, or else the sparing of our enemies will prove to be a destruction unto ourselves. For jam tua res agitur paries cum proximus Virgil. Aen●id. l. 2. ardet, Vcalegon— If thou wilt not help us against our enemies, but take thine ease and leave all the burden upon thy fellows, thou mayst assure thyself when they have done with us and undone us perhaps for want of help, they will begin with thee: and then shalt thou be justly left alone, as a prey unto their teeth, to be devoured, because thou wouldst not join help with us to extirpate all the workers of iniquity. And therefore, quia vis unita fortior, because a threefold cord is hardly broken, both the minister, and magistrate, and every man should join together, to resist the devil, to oppose the world, and to subdue the wicked; that so being at continual war with these we might be at continual peace with God, which is the blessed peace of the Saints. 2. The other kind of peace, that is, the cursed peace of wicked sinful The threefold peace of the wicked. men, is likewise three fold. 1. With the devil. 2. With the lusts of the flesh. 3. With themselves. 1. While they serve the devil, and while he keepeth them in his palace, they are in peace, for he hath Luk. 11. 21. them safe enough, and therefore he will not strive against them, but rather lull them like Endymion into a senseless and an endless sleep of sin and security. O most miserable estate of wretched men! 2. They loosen the bridle of licentiousness, The lose life of wicked men. and never strive against the lusts of the flesh, but do give themselves wholly unto all lasciviousness, they bathe themselves in delights, and whatsoever their hearts desire they Eccles. 2. 10. keep not from them: they say, come, Let us enjoy the good things that are present, and let us speedily use the creatures like as in youth; let us fill ourselves with costly wine and ointments: and let no flower of the spring pass by us, let us crown ourselves with rosebuds before they be withered, let none of us go without his part of our voluptuousness, Sap. 2 6, 7, 8, 9 and let us leave tokens of our joyfulness in every place: this is the life of them, and therefore they are at peace with the flesh, and with all the concupiscence of the flesh, the concupiscence of the eyes, and with the pride of 1 joh. 2. 16. life. 3. They join together in all impiety, sit nobis marsupium unum, they will have but one purse, and they will have but one mind, nam, ut expedit ipsis demonibus obaudire sibi ipsis Chrys. hom. 29. in Matth. in schismate, for as it behoveth the very devils to have unity in their distractions; so it behoveth the wicked men to have peace among themselves, that they may with the more violence irresistably perpetrate and bring to pass their mischievous purposes. And therefore, though many times Ephraim will be against Manasses, and Manasses against Ephraim, & proditori proditor, one lewd traitor will betray another, yet faciunt unitatem contra unitatem, they will like Sampsons' foxes be tied together, and they will agree in their disagreements like Pilate and Herod to crucify the Lord and all his servants. But as the Saints have war with The threefold war of the wicked. Satan, war with sin, and war with sinful men, so these wicked men have, 1. War with God. 2. War with the godly. 3. War within their own breasts. 1. God fighteth against them, as the Scripture showeth: Ah I will ease Esay 1. 24. me of mine adversaries, I will avenge me of mine enemies. And therefore he is called a man of war, and the Lord Exod. 15. 3. of hosts, because he doth not only fight himself against them, who can destroy them all with the breath of his mouth, but hath also many armies of creatures to destroy them, especially 1. A Celestial, and army. How all creatures do fight against the wicked. 2. A Terrestrial army. De 1. I find a threefold heaven, 1. Aerie. 2. Starry. 3. Glorious. And the Lord hath his army ready in each of these to fight against the wicked, for by the first he drowned the old world, he opened the windows of heaven, and reigned forty days and Gen. 7. forty nights upon them, until the rain had swept them all away: and so by this one soldier of the Lord were destroyed all the enemies of the Lord. So he destroyed Sodom and Gomorrah Gen. 19 with fire and brimstone, the Amorites with hailstones. The winds Ios. 10. on the seas and the frosts on the lands destroy many, for if he sends Psal. 147. 17. forth his ice like morsels, who is able to abide his frost? 2. The very stars did fight against Sisera, as the heavens and all judges 5. 20. did help Theodosius in his victories against the wicked, whereof Claudian speaketh, O nimium dilecte Deo cui militat aether, Et coniurati veniunt ad classica venti. O well-beloved of God, thou hast the skies, and winds & all to fight for thee against thine enemies, because they were indeed the enemies of the Lord, who hath these his armies ready at command to fight against them, as he commanded the sun to Ios. 10. 12. stand still in Gibeon, and the moon in the valley of Aialon until Duke josua was avenged of his enemies. 3. The Angels of God are not only instruments of God's mercies towards the godly, but also executioners of his justice upon the wicked; and therefore an Angel slew all the Exod. 12. 2 Reg. 19 firstborn of Egypt, and slew an hundred eighty and five thousand in the host of Senacherib, and at the last day the Angels shall gather the wicked and bind them up like faggots for everlasting fire. Matth. 13. 49. & 50. And the Saints of God though they be milites emeriti, soldiers discharged & resting from their labours, where there is neither militia nor malitia, yet are they fight against the wicked, though not with their pikes, but with their prayers, saying, how long tarriest thou holy and true, to judge and to avenge our blood on them that dwell on the earth? And this is not of any spleen to them, but of zeal in the cause of the highest. 2. God hath his terrestrial army: the sea drowned Pharaoh, and would of late have drowned us, had not the Lord fettered the waters of the seas as Xerxes did the waters of Hellespont, and said, hitherto shalt thou go and no job 38. 11. further. And the earth swallowed up Dathan, and covered the congregation of Abiram: and so the frogs, flies, and senseless creatures, the stone in the Habacuk 2. 11. wall, the beam, and the timber, will cry and fight against the wicked, yea, the very devils themselves shall fight for Sam. 16. God against them, and those creatures shall be accursed, that fight not judg. with the Lord against the wicked, saith Deborah: who then but senseless creatures would with the Pigmies make war against Hercules, or with the Giants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make war against God? I read of the Psilli, a people of low stature and less wit, that being troubled with the Southern wind, went out on a day to make war against the same, but the further they went the more it blew, until at last it covered them all with the Sands. The same end and worse will betide them that will dare venture to stand at variance with God, and therefore it were better for them to sue for conditions of peace, and to seek unto Christ jesus to be a blessed peacemaker betwixt them mortal sinners and the immortal God. 2. They are at war with men, nam ut mali semper persecuti sunt bonos, ita & boni semper persecuti sunt malos, for as the wicked do always persecute the good, so the good do always strive against the wicked; high per iustam disciplinam, isti per iniquam superbiam, the just do reprove the wicked by just correction and discipline, and the wicked do persecute the godly by unjust and most cruel proceed: and therefore seeing righteousness and peace have kissed Psal. 58. 10. Psal. 34. 13. each other, qui iustitiam non amavit, ille pacem non habebit, he shall never have peace which love's not righteousness, and therefore inter Babilonem & jerusalem pax esse non potest, Bern. ser. 2. de pug. spirituali. there can be no peace betwixt the godly and the wicked, saith Saint Bernard. 3. They have wars, bella & horrida bella, and the most grievous wars that may be within themselves: For cognatum immo innatum omni sceleri sceleris Lipsius' de Constantia l. 2. c. 13. Gen. 4. 7. supplicium, sin bears it punishment always at his own back: and so S. August. saith, iussisti Domine, & ita est ut animus inordinatus sit sibi ipsi poena, thou hast ordained o Lord, and so it is, that a wicked mind should The fearful conscience of wicked men. ever be a punishment unto itself: for if we do ill, sin lieth at the doroe like a wild beast to dog us wheresoever we go: and the conscience of sin beareth forth such fruits as that nothing can be more grievous, or miserable to a mortal man; for she is a witness of our debts, a judge of our deeds, and a tormenter of all our actions, saith S. Bernard, Strangulat inclusus dolor atque exaestuat Ovid de trist. l. 5. intus: And so we read of almost infinite examples; for Oedipus that incestuous king of Thebes was led to Athens by his daughter Antigona, and was buried in the temple of Erinys, i. of perturbations, and jocasta his wife and mother strangled herself, saith Sophocles. Theodoricus imagined he saw (as he was at supper) the visage of Symmacus whom he had unjustly slain, in a fishes head, after which he could never be comforted, but pined away most miserably. Crescentius, the Pope's Vicegerent, Lanquet. fo. 146. in the Council of Trent, saw the devil in the likeness of a black dog coming unto him, saith Sleidan: and Polidor Virgil doth write the like of Richard Sleid. l. come 23. in fine. Pol. Virg. hist. l. 25. the third, of this kingdom. Tiberius was so vexed with grievous torments, that he desired that the Gods would rather destroy him at once, then suffer him to pine away through such a tormented conscience. Nero that monster of men, when he had unnaturally murdered his own natural Sueton. mother, was so grievously vexed in conscience, that he could not be comforted by any means, but in his mind he did always see his mothers ' Ghost crying for vengeance against him. And although the godly saith in his testament, Terram terrategat, daemon peccata resumat, Mundus res habeat, spiritus astrapetat. Let earth go to the earth from whence it was taken; let the devil take my sins which he hath enticed me unto; let the world have my goods wherewith I was enriched; and let my soul climb to heaven where it may be blessed: yet I read in the life of Rubertus, of a wicked Lat. hist. de vitis archiepisc. Cantuariens. coverous wretch, that when the eyes of his conscience were opened, he bequeathed omnia bona domino regi, corpus sepulturae, & animam diabolo, his goods to the king whom he had deceived, and his soul to the devil whom he had served: to what end should I reckon more? It is apparent, that if the wicket of wicked men's minds were opened, we should see mangled souls, and tormented consciences, that do always sleep like the Nightingale which hath ever a prick before her breast, Hi sunt qui trepidant & ad omnia fulgura J●uen. satire. 13. pallent, Cum tonat exanimes primo quoque murmure coelum. These are they that are terrified with the very thunders, and do fly away when none pursue them. But it may be some will say, all sinner's Object. have not such unquiet minds, neither have all the wicked wounded spirits. I answer, that some indeed are of such brazen faces, that they can laugh their sins out of countenance, and smile with the fool when they go to the gallows: But I assure myself their heart bleeds when their faces counterfeit smiles; and are like Dives, that saw Lazarus a fare off in Abraham's bosom, Dr. Hall in his treat. of heaven upon earth. but was himself in hell tormented: for the soul may be sorrowful when the countenance is cheerful. And this is most likely: for that they can never want furies so long as they have themselves, or if they could find a way to run away from themselves, and to cause their souls to run away from their bodies, yet their consciences will not fly away from their souls, nor their sins from their consciences. And therefore let a sinner fly ab agro ad civitatem, à publico ad domum, à domo in cubiculum, from the field into the city, from the market into his house, from his house into his bed, and thence in the bitterness of his soul (like those unpatient fishes that leap out of the pan into the flame) let them fly out of the private hell within their breasts into the common hell of damned souls, yet ecce hostem invenit à quo confugerat; behold, there he shall find the enemy whom he feared, a tormenting conscience joined to that tormenting flame: for their worm dieth not, saith our Saviour. Or if it be that this Erinys conscientiae, this tormenting conscience, doth not affright them; then S. Bernard answereth, Bern. in l. de conscientia, f. 1784. that there be four kind of consciences, 1. A good, but not a quiet. 2. Both good and quiet. And both these may That there be four kinds of consciences. be in the godliest men. 3. A quiet, but not good. 4. Neither good nor quiet. And both these are proper to the wicked. And therefore when the evil conscience of a sinful wretch is seared as with a hot iron, so that the custom of sinning hath taken away the sense of sin, this cannot be called a peace, but a numbness and a damnesse of conscience: for our conscience at the first will monish us, and say, master, look to thyself. But if we neglect ourselves, this good Cassandra will cry no more; thou mayest be lulled with Endymion to sleep in sins, and then it fareth with the maladies of thy soul, as it is with the diseases of the bodies, the less seen the more dangerous, as when they are even at the door of death, and yet will not be persuaded that they are sick: Ideo Bern. ep. 2. jeron, ad Sabinian. to. 1. f. 231. doles charitas me a quod cùm sis dolendus, non doles: therefore do I bewail thy estate, because, being most miserable, thou dost not bewail thyself, saith S. Bernard: & hoc plango, saith S. Jerome, quod tu teipsum non plangis, this do I lament, that thou dost not lament thyself, quia nihil est miserius misero non miserante seipsum, for that nothing in the world is more lamentable then to see a miserable fellow, not respecting his own misery, saith S. Augustine. Aug. confess. li. 1. ca 13. These are like the fool Harpast, that was as blind as a Beetle, and yet nesciebat se esse coecam, all the world could not persuade her that she was blind, saith Seneca. And therefore this quiet conscience of wicked men is no true peace, but mare mortuum, a dead sleep: haec tranquillitas tempestas est, and this their calm peace is worse than the worst tempestuous war, quia tum maximè jeron. in ep. ad Heli●d. impugnantur, cùm se impugnari nesciunt, for than they are most assaulted when they are ignorant of the assault, saith S. jorome. And so you see, there is no peace to the wicked, i. no peace with God, no peace with good men, no peace with their own souls and consciences, and therefore no happiness in the world: for 1. Peace with God is so excellent a The excellency of each kind of peace. thing, that it passeth all understanding. 2. Peace with men is so profitable a thing, that it is most earnestly desired of all creatures, saith S. Augustine: Aug. to. 10. f. 712. 6. 2. because as the Poet saith, Omnia pace vigent, & pacis tempore Palingen. florent; All things do increase and flourish in the time of peace, whereas by wars and dissensions they are wasted, spoiled, and ruinated. 3. Peace with ourselves is so sweet and so delectable a thing, that it is better Prou. 15. 15. than a continual feast, as Solomon speaketh: it is that manna absconditum, that exceeding great joy wherewith the Lord doth so inebriate the hearts of his Saints, that all the sorrows of the world is but as the drop of a bucket in comparison of this Ocean of joy: — murus aheneus esto Nil conscire mali, nulla pallescere culpa. For a guiltless conscience is like a brazen wall, and therefore say the world what it will, they will not much respect it: if they be flattered, they will not be in any pride exalted; or if they be slandered, they will not be with too much grief dejected, for their conscience is their comfort, & ut malam conscientiam August. laudantis praeconium non sanat, ita nec bonam vulnerat convitium, and as no flattery can heal a bad conscience, so no slanders, no miseries, no villainies can wound the good and upright conscience, but that still mens immota manet, the mind of man doth feed itself with the sweet delight of his untainted conscience: quia nihil est quod ita voluptate afficere solet sicut pura conscientia, for that there is nothing in the world that can so well please and so much delight a godly man as a pure conscience, saith S. Chrysostome. Chrysost. hom. 1 2. in 2. Cor. And yet herein some deceive themselves, and grow careless of what the world saith of them, and respectless of their good name, and of all good report, upon pretence of a good conscience; for so long as I know myself clear from such and such imputations (saith one) I care not what the world saith of me. To this I answer, that a good name That we should seek to join a good name to our good conscience. Prou. 22. 1. Eccles. 7. 1. and report among neighbours, is the chiefest thing, next to a good conscience, that we should respect: It is better than fine gold, it is dearer than precious ointment, and it is more to be desired then all the wealth in the world; for what is a man when he is ill thought of, and ill spoken of, and hath lost the reputation of his credit? he is become as unsavoury to our ears, as the vilest object is to our eyes: and therefore I would desire to live no longer than I should live in credit and good report among my neighbours. But you will say, how can I stop the Object. mouths, and stay the malevolencie of the violent and virulent tongues of wicked men, quorum proprium est maledicere, whose property is to think ill of all, and to speak well of none. I answer in a word, that the tongues of the wicked are no slanders: and indeed I would think the worse of myself if I were commended by them, and the better if I were dispraised; for our Saviour saith, Blessed are ye when men, i. the wicked, shall revile you, and persecute Matth. 5. 11. you, and say all manner of evil against you falsely. But when good & honest men do think All is not well when good men speak ill of us. ill, and speak evil of either man or woman, I doubt not but they have some ways, and in some respects deserved the same, and are not so good as they should be, if they be not so bad as men Mr. Greenham in his serm. of a good name. would make them to be (as a grave Divine doth wisely speak) for as the evil men cannot speak well of the godly upon any cause, so the good men will not speak ill of any man without just cause. But then again you will say: how can any good man speak ill of me, when is no man can prove any ill by me? and therefore how can I lose a good name, so long as I keep a good conscience? I answer, that a man may have a That a man may have a good conscience, & yet lose his good name. clear conscience before God, and yet justly deserve a loss of his good name and reputation in the world: for these two, Viz 1. Bonafama, a good name, Viz 2. Bona conscientia, a good conscience, are two several things, and may be severally obtained: For, 1. A good conscience ariseth hence, when our hearts condemn us not of sin, as the Apostle showeth, 1 john. 2. A good name and report ariseth hence, when we give none occasion unto men to suspect ill of us. And therefore as he that committeth sin (and therefore can have no good conscience towards God) may notwithstanding, through the concealing and close carriage of the same, retain a good report with men, and continue in the good opinion of the world: so he that committeth not sin (and therefore hath a good conscience towards God) may notwithstanding, by his indiscretion and want of circumspection, give many causes of just suspicions of guiltiness, and so lose his reputation and good esteem in the world. And therefore that we may have a good conscience towards God, we must abstain from all evil, and that we may He that would have a good name, must avoid all appearance of evil. 1 Thes. 5. 22. have a good report in the world, we must abstain from all appearance of evil, and give no cause to any man to suspect ill of us; for as the proverb is, He that will avoid an ill name, Must avoid all that cause the same. And He that will no evil do, Pro. 15. 15. Must do nothing that belongs thereto. And so when our hearts and consciences tell us, that we neither did the evil, nor gave any cause in the world for any man to suspect us of evil, then shall we be happy indeed, our hearts will be at peace, and our consciences better than a continual feast. And thus you see the kinds of peace, and you see the goodness of each kind of peace, that nothing can be more excellent than this blessed peace, nor any thing in the world more miserable then to want the same. And therefore nec vidisse satis est, iwat usque morari, I am loath to part yet from this point of The means to procure each kind of peace. peace, and I hope we shall not lose our labour, if we stay a little longer to consider, how we may obtain each kind of peace that makes the obtainer happy: and therefore I say, 1. That we may find peace with God, 1. How to find peace with God. we must do three especial things. 1. To believe in Christ. 2. To avoid sin. 3. To do good. 1. We must believe in Christ, for he is the Prince of peace, and the only Esay 9 6. Peacemaker between the mortal sinner and the immortal God: but Christ dwelleth Eph. 3. 17. Aug. de Agon. Christ. ca 12. in our hearts by faith, saith the Apostle: Et fides est prima quae subiugat animam Deo, And our faith in Christ is the first thing that subiecteth our soul to God, saith S. Augustine, and so by faith in Christ we live, by faith in him Rom. 1. 17. we are reconciled to God, we are justified, Rom. 3. 25. 28. sanctified, saved. And therefore without faith it is impossible to please God, it is impossible to Act 15. 9 be at peace with God, for as he that believeth Ephes. 2. 8. on him is not condemned, so he that believeth not on him is condemned already, because he hath not believed in the john 3. 18. name of the only begotten Son of God, and because in not believing on him, he maketh God alier, and believeth not the record that God gave of his Son, 1 joh. 5. 10. 11. 12. which is, that God hath given us eternal life, and that this life is in his Son, and that whosoever hath the Son hath life, and whosoever hath not the Son hath not life. And therefore this should teach us Faith is obtained & increased by 3. especial means. all careful diligence to get, to preserve, and to increase this precious gift of faith, and that by three special means. 1. By the hearing of the word. 2. By the recouring of the Sacraments. 3. By the fervency of our prayers. For 1. Faith cometh by hearing, Rom. 10. 17. and hearing by the word of God, saith the Apostle. Et accenditur fidei lampa●igne divini verbi, And the lamp of faith is kindled by the fire of the heavenly word, saith S. Chrysostome. And so the Chrys. in Matth. 25. Eph. 1. 13. Ephesians are said to have believed in Christ, after they had heard the word of Christ. And therefore we should be ever willing and always ready to hear the preaching of the word of God, for the more we hear, the more we shall increase our faith, and the less we hear, the less faith we shall be sure to have. 2. The Sacraments are Sigilla Dei, the great seals of God, that ratify unto us the word of God, that by two immutable Heb. 6. 18. things (viz. God's writing, and God's seal) we might have a strong consolation. And they be verba visibilia Euangelij, the visible words of the Gospel that do set before our eyes the sacrifice of Christ, and show in a visible manner how Christ was crucified for us, and shed his blood for the remission of our sins. And therefore we should not neglect the frequent use of these blessed means, that God hath given us to increase our faith. 3. The prayer of a faithful man availeth James 5. 16. much, to procure any thing at the hands of God, if it be fervent, saith the Apostle. And therefore as Christ prayed Luke 22. 32. for S. Peter, that his faith should not fail, so should we pray to God, that he would preserve and increase our faith: and because the preaching of the word is but the demonstration of the Spirit, and 1 Cor. 2. 4, 5. faith is in the power of God, therefore we should the rather pray, that when Act. 16. 14. Christ is preached, the Lord would sanctify our hearts, and open them as he did the heart of Lydia, that we might believe in Christ. 2. We must avoid sin, for sin is the continual makebate between the righteous God and the unrighteous man: sin writeth bitter things against job 13. 26. us; sin layeth us open before the face of God, and sin moveth his jealousy to burn like fire against us: for Psal. 4. he hateth all those that work wickedness. And therefore if we would be at peace with God, we must be at war with sin (as I said before) and we must not only repent us of the old sins that we have committed, but we must also resist all those new sins whereunto we shall be enticed: for sin is like Antaeus the giant, as oft as it is thrown down, — viresque animumque resumit. It will presently set a fresh upon us, and the more eagerly seek our overthrow, and therefore we must manfully resist all the enticements of sin, or else our sins, like those wild horses, Qui circum illiacos raptarunt hectora Virgilius. muros, will tear us in pieces, while there is none to help us. 3. We must do good, for righteousness and peace have kissed each other. And therefore nihil fides conferet emolumenti, Chrys. adverse. vit. Mon. l. 1. si vita syncera non fuerit & pura: faith will avail us nothing, if we take liberty thereby, either to commit any evil, or to omit any good; but as that fig tree was cursed by our Saviour, which had leaves and no fruit, so shall that man be accursed before God, which boasteth of his hope, or presumeth of his faith, and yet is void of goodness and merely destitute of all godliness. And so you see that if we would have peace with God, we must believe in Christ, we must avoid sin, and we must walk in newness of life and serve God without fear, in holiness and righteousness all the days of our life. 2. That we may find peace with men, many things are to be done according to the several kinds of peace among men. And therefore, 1. That there may be peace in a How peace may be preserved betwixt man and wife. What a happiness it is for man and wife to live in peace. Psa. 133. 1. house, and that First, betwixt the husband and the wife, I commend these three things to their considerations. 1. The benefit of this peace. 2. The misery of their dissensions. 3. The only means to avoid the one and to retain the other. 1. The Prophet saith, Ecce quam bonum & quam iucundum est fratres habitare in unum. Behold how good and joyful a thing it is for brethren to dwell together in unity, here is bonum & iucundum, profit and pleasure, and Omne tulit punctum qui miscuit utile Horat. de art poet. dulci. that is all that can be desired, saith the most sententious Poet. Now if it be so excellent among brethren, how much more excellent is it betwixt man and wife? The son of Sirach saith that three things do rejoice Eccles. c. 25. him, and are beautiful before God and man, unity of brethren, love of neighbours, and a man and wife agreeing well together. And I say this is a type of heaven, and a paradise upon earth, when man and wife do live in peace, and can say each of other, my beloved Cant. 6 3. is mine and I am his, and therefore the happiness and blessed state of peaceable persons, should move all married couples to labour for this peace. 2. Solomon saith, that a continual What a misery it is for man & wife to live in contention. dropping in the day of rain, and a contentious woman are both alike, and therefore that it were better to dwell among Lions or Dragons, then for a quiet man to dwell with a contentious woman, or for a quiet woman to dwell with a troublesome man; for the contentions of married persons, are the very Prou. 19 13 & 21. 19 & 25. 24. types and tastes of hellish sorrows: for being outwardly yoked, and inwardly discontented, they will but gall the necks, and grieve the hearts each of other, each seeking his own credit with discredit unto both, and each weary of his own life, longeth for the death of the other. O wretched state of miserable persons: quae vos dementia caepit? Why will you not seek for peace among yourselves, that you may be freed from these hellish wars, and woeful discontentments? 3. That dissensions may be shunned, and that peace may be obtained, the one God that made them both one, must be retained betwixt them both: for it is a pretty observation of An excellent observation of a jewish Rabbi. a jewish Rabbi, that in the words Ish and Isha, which signifieth man and woman, or the husband and wife, there is found the word jah, which is the name of God, and if this be taken away, there remaineth nothing else, but Esh and Esh, which signifieth fire and fire, to note unto us, that if God be not betwixt the husband and the wife, there can be nothing betwixt them but the fire of debate and contention. And therefore if man and wife How man and wife may live at peace. would live at peace among themselves, they must retain the God of peace betwixt them. And this they shall do, if they labour to discharge each one his duty according to the will of God. 1. Let the wife see that she doth Eph. 5. 33. fear her husband, (i) let her be afraid to do any thing that might offend her husband. 2. Let her keep her marriage bed H. b. 13. 4. undefiled. 3. Let her do her husband good and not evil all the days of her life; good must be the object and the subject of her labour, not a little good and a great deal of evil, but all good and no evil, and that not for a day or two when she is newly married, but all the Pro 31. 12. days of her life, let her be a helper and not a hinderer unto her husband, let her look to the ways of her household, and let her not eat the bread of idleness. And for the husband. 1. Let him love his wife even as himself: Ephes. 5. 33. for they two are one flesh. 2. Let him not be bitter unto her; not in blows, for it is a point of sacrilege, saith Bodinus, for a man to strike his wife. And so Cato Censorius Plutarch in vita Catonis. affirmeth, that he which smiteth his wife, doth all one as if he should lay violent hands upon the sacred images of the Gods; nor yet in words may a man be bitter unto his wife, for a man may speak words like the pricking of a sword. Pro. 12. 18. 3. Let him bear with the infirmities of his wife, as with the weaker vessel, and 1 Cor. 13. if he desire her to amend her faults, let him, saepe monere, raro corrigere, Marcus Aurelius. & nunquam percutere: often admonish, seldom reprove, and never smite, as Marc. Aurelius, doth advice. 4. Let him take notice of his wife's diligence, and commend her for her faithfulness: saying, many daughters Pro. 31. 29. have done vertuousty, but thou excellest them all. And so if man and wife will observe but these few rules and brief directions, love one another, and bear one with another: I do not doubt but they shall live happily, in all content and peace, and the God of peace will be with them. Secondly, that there may be peace in How peace may be preserved in a house among the whole family. a house betwixt the parent and the children, and betwixt the children amongst themselves, and so betwixt the master and the servants, and likewise betwixt the servants among themselves, I say, that peace may be among them all, and happiness to the whole family, I will (for brevity sake) desire you to consider but these two things. 1. What our Saviour saith concerning this point. 2. What we should do to procure this peace. 1. Our Saviour saith, Woe unto that Mat. 10. 36. house where the people of the same house are divided, and where a man's enemies shall be those of his own house, for certainly that house cannot stand, it cannot continue; but most blessed is that house, where the hearts of the fathers Luke 1. 17. are turned to the children, and the hearts of the children to the fathers: and where all brethren and fellow servants do live in peace, and love one another Rom. 12. 10. with brotherly love, as the Apostle speaketh. 2. That this peace may be procured and continued among them all, all of them and cach one of them should study and labour to discharge his duty, and to behave himself as he ought to do: and especially the chief man, the good man of the house, who is the pillar of the house to uphold it, & the band of the house, to tie and knit the same together in peace and unity, and upon whom the greatest care, and chiefest charge is laid, should above all things have a special care, to look unto these two principal points. 1. The choosing of his servants. 2. The teaching of his children. 1. Touching the first point, the How careful a man should be in the choice of his servants. Psal. 101. 4, 5, 6, 7. Prophet David saith, a froward heart shall departed from me, I will not know a wicked person, who so privily slandereth his neighbour him will I cut off, him that hath an high look and a proud heart will not I suffer, mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me: he that worketh deceit shall not dwell within my house, he that telleth lies he shall not tarry in my sight. In these words he showeth what he will do concerning his servants. 1. To cleanse his house from all wickedness, and to root out all lewd fellows from his service. 2. To choose them for his servants that are just, honest and religious. And I would to God all the masters in the world, would follow this worthy precedent, which is thus amply set down, not only to be read over, once a month; but also to be followed and practised by all masters every day: for as a garden must be continually weeded, or else the evil weeds will soon overtop all the sweetest flowers; so all ruffians, swaggerers, swearers, & all the rabble rout of such deboist, desperate and dissolute companions must be early destroyed Psal. 101. vlt. (as the Prophet speaketh) i● soon rooted out of thy house, or else they willed stroy thy house. And therefore if a man would have peace and happiness to remain within his house, he must with David discard all dissolute fellows, which are the causes of all discords and the bringers of all mischiefs upon a house. He must I say either roct out all their vices from them, or root them from his house. And he must take such for his servants that will first serve their God, and then himself, for such will live in peace among themselves and do service unto their masters, not with eye-service, as men-pleasers, but in singleness Colloss. 3. 22. of heart as unto Christ. 2. Touching the teaching of our children, Saint Paul biddeth us to Ephes. 6. 4. bring them up in the nurture and admonition of the Lord, for that would make them fear God, glad their parents, and like Scilurus children, live Plutar. in Apoth. in peace and love one another with brotherly love. And so much for the means to procure domestical peace. 2. That every commonwealth may have peace, and every city be like jerusalem, that was at unity within it Psal. 122. 3. self, I can prescribe no better means then for all kinds of men, and for all men of every kind to perform his own duty and to discharge his own conscience for the obtaining of this peace. And because all sorts of men are either 1. Superiors. 2. Inferiors. 3. Equals. Therefore that peace might remain How peace may be preserved in every commonwealth. Esay 49. 23 among these all, it behoveth all of these to discharge their duties for the preservation of peace. And 1. Superiors must be nursing fathers unto the people, most carefully desirous to procure their peace, and most painfully studious to preserve them from dissensions, ever hazarding their own happiness, for the happiness of their people, and procuring sleep unto their subjects by their own watchfulness, and ease unto them, by the industry of themselves, & sic viventes Seneca de Clem. Plinius de Traiano. The dutics of superiors for the procuring of peace. cum civibus quasi parentes cum liberis, and so living among their people as the parents do among their children. And to the end, that all superiors may the better know what should be done herein, and be the more readily induced to perform the same, I will only desire them to consider of those golden sentences and protestations, that Marcus Aurelius found at Thebes, engraven upon a golden plate in the person of Ptolomeus Aracides, and are set down in verse in the 542. page of Marcus Aurelius his work, and which I found thus in another author set down in prose, viz. I never exalted the proud rich man, nor hated the poor just man, I never denied justice to the poor for his poverty, nor pardoned the wealthy for his riches, I never gave reward for affection, nor punishment upon passion, I never suffered evil to escape unpunished, nor goodness unrewarded, I never denied justice to him asked it, neither mercy to him that deserved it, I never punished in anger, nor promised in mirth, I never did evil upon malice, nor good for covetousness, I never opened my gate to the flatterer, nor mine ear to the backebiter, I always sought to be beloved of the good, and to be feared of the evil, I always favoured the poor that was able to do little, and therefore God who was able to do much did always favour me. O most sweet and pious practice! a practice fit for the procurement of peace, and therefore I would to God that all this were not only written in the hearts, but also practised in the lives of all superiors. 2. Inferiors must be subject to the The duties of inferiors for the procuring of peace. Titus 3. 1. 2. 1 Tet. 2. 17. Aug. in Psal. 82. 6. higher powers, and must be ready to obey their magistrates in all humility and meekness, as the Apostle showeth. They must honour them as Saint Peter saith; and that because they bear the image of God, saith Saint Augustine, and we must assist them both by our goods and by our bloods, if need require, and above all things we must pray for them, that we may 1 Tim. 2. 1. live a peaceable, and a quiet life under them, saith the Apostle. 3. Equals, neighbours, and all men that would desire to live in peace, must look unto these two especial things. 1. To avoid those sins and vices that are the causes of discords and dissensions. 2. To embrace those virtues and graces that do procure peace and quietness. De 1. I say there be many sins The chiefest causes of contentions among neighbours. that are the causes of contentions, but especially these four capital crimes. viz. 1. Pride. 2. Envy. 3. Curiosity. 4. Covetousness. 1. Pride breaketh all peace, for he that is of a proud spirit stirreth up Pro. 28. 25. strife, and therefore Saint Paul joineth Philip. 2. 3. pride and contention together, as if they were like Hypocrates twins, both borne at a birth, both live and die together. And so experience showeth, how pride hath caused much division and contention in the Church of God (as I shown at large in my Treatise of The resolution of Pilate) and so likewise much dissensions and distractions in the commonwealth. For proud men can never agree together, Nec quemquam iam ferre potest, Caesarue Lucan. l. 1. Pharsal. priorem, Pompeiusue parem— they cannot endure any man to be better than themselves, for indeed they think none so good as themselves. Rivalem possum non ego ferre jovem. Ouidius. As the Poet speaketh in another kind, so saith every proud man in this kind, he alone must be the best, and none must be his corrival. And therefore if you would have peace, you must have no pride, you must not lift up your horn on high and speak Psal. 75. 4, 5. with a stiff neck. 2. Envy stirreth up all strife, for the Patriarches moved with envy, despised Act. 7. 9 joseph and sold him into Egypt, and the Apostle saith, that where envying jam. 3. 14. is, there is strife and sedition, and all manner of evil works. And so we find that this vitium diabolicum, this devilish vice of envy (as Saint Augustine Aug. to. 10. in Psal. 139. calleth it) wrought much trouble unto David among the jews, brought many dangers unto Daniel among the Medes and Persians, and made the Plebeian faction continually among the Romans, and doth the same many times among ourselves. For the vulgar cannot endure the dignity of their superiors, nor the felicity of their equals. Fertilior seges alienis semper in agris, Ouidius. Alterius messis grandius uber habet. Every one envieth his neighbours good, and thinks his harvest better than his own. And therefore rather envieth him, then thanketh God for himself. But for the saluing of this sin, I will only set down that witty parable Titus Livius decade 1. l. 2. of Menenius Agrippa, that was sent by the nobles of Rome to appease the rage of those envious people that had made so many factious combinations against the state. For He told them that on a time all the members of the body did envy the stomach, and said she did nothing else but eat and devour with ease and pleasure what they had purchased with great labour and pain. And therefore the feet would walk no more for it, the hands would work no more for it, the tongue would plead no more for it, and so said all the rest of the members of the body: but within a while, the long fast of the stomach, made weak knees, faint hands, dim eyes, pale visage, faltering tongue, and a heavy heart, and then they were glad to be reconciled unto the stomach again, and to work incessantly for the same. And so by this means Menenius appeased the people. And by this we should all learn, never to envy the good of those men, by whose happiness we ourselves are happy, nor yet indeed the good of any man, for we are all members of the same body, if one suffer all suffer, and if one be honoured all should rejoice. And therefore if we would have peace among our neighbours, we must not envy the good of our neighbours. 3. Curiosity and busy meddling in other men's matters, is a main breach of peace: for the fool that is Pro. 17. 27. peeping in at every window, (i) looking to every other man's work, shall never want sorrow, saith the Wiseman, and they that are curiosi ad cogn●s. end●m vitam alienam, desidiosi ad corrigendam suam, (i) curious to know other men's lives, and careless to amend their own lives, as S. Augustine speaketh; they do nothing else but stir up the coals of strife and dissensions. And therefore if we desire to live in 1 Thes. 4. 11. Plut. de curiositate, c. 1. peace, we must not be like unto those Lamian Witches, that when they were at home did put up there eyes in a box, but when they went abroad, they set them into their heads again, we must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy bodies, imittentes falcem in alienam messem, thrusting our oar into another man's boat, but we must look unto ourselves, 1 Cor. 11. 28. 1 Thes. 4. 11. examine ourselves, and meddle with our own business: always remembering what our Saviour said unto S. Peter, when he would needs know what john must do, What is that to thee? tusequere me, do thou follow me; else shalt thou be sure, that if thy hand like Ishmael, be against every man, every man's hand will be against thee. And if thou prate of every man, every man will prate of thee, and so thou canst never have any peace. 4. Covetousness is as bad an enemy to this peace, as any other of the former: for conetous men covet fields and Mich. 2. 2. take them by violence, they oppress a man and his house, even a man and his heritage; yea they that are greedy of gain would even take away the life of the owners thereof, that they might fill their Prou. 1. 12. 19 own house with the spoil, as Solomon speaketh; and so we see that the greedy desire of lands, goods, and worldly wealth, is the cause of many suits and much hatred among neighbours: and therefore if we would live at peace we must take heed and beware of covetousness, Luk. 12. 15. De. 2. I say we must do many things to procure our peace, but especially, these five things, which I collect out of S. Bernard. 1. Pie vivere, to live uprightly. The chiefest things that procure peace among neighbours. 2. Humiliter satisfacere, to submit ourselves humbly. 3. Facile remittere, to forgive easily. 4. Diligenter quaerere, to seek peace earnestly. 5. Volenter recipere, to embrace peace willingly. 1. We must deal uprightly with all men, for this is the only thing to procure peace with all men, and therefore Marcus Aurelius upon his deathbed counselled his son Commodus, that if he would live peaceably, and quietly, he should live justly, and uprightly, for righteousness and peace have kissed each other, and therefore Plato saith, that Plato de repub. l. 4. publica & privata concordia, publica & privata iustitia praeseruatur: the public and private peace is preserved chief by public and private equity. When men do observe the ancient rule both of Morality and Divinity, viz. Quod tibi velis alijs hoc videto, Quod tibi nollis alijs hoc caveto. to do unto others as they would be done unto, for this is the law and the Prophets, saith our Saviour, and this is the only way to preserve peace among all m●n, saith Solon. 2 If we have done wrong unto any man we should in all humility make him satisfaction, as S. Bernard saith. And Bern. Ser. 1. de verb. Apost. f. 388. agree with our neighbour while he is in the way, before he complaineth unto the judge, as our Saviour speaketh. For that is most certain which S. Augustine saith, Non remittitur peccatum nisi restituatur oblatum, si commode restitus potest. God never remitteth the wrong, unless we satisfis the party wronged, either by restitution or confession, or humble seeking of remission. 3. If we have been wronged by any man, we should most willingly forgive the offence, that God may forgive us our offences; for if you forgive not one another, neither will your heavenly father forgive you, saith our Saviour. Si quoties peccant homines sua fulmina mittat jupiter. etc. If God should punish us for every offence, alas what would become of us? but he is slow to anger, and abundant in goodness and truth, forgiving iniquity, transgression and sin. Doth he therefore forgive thee a thousand talents, and wilt not thou forgive thy neighbour an hundred pence? Doth he write thy sins in dust, — scribisque in marmore laesus? and dost thou write thy brother's faults in marble? And therefore it is a fault amongst us, when we are so ready to go to law one with another: why do we not rather 1 Cor. 6. 7. take wrong, why do we not forgive the offence? as the Apostle speaketh. It was a witty counsel which Crates gane unto the Thebans: If he which hath wronged thee be weaker than thyself, pardon him, for it is no honour for a man to strive against a child; nor for a rich man to go to law with a beggar, if he be more mighty than thou art, pardon thyself, for thou shalt never gain any thing, by going to law with a mighty man, saith Solomon, and if he be thine equal, pardon both thyself and him, for you shall both live by the loss, and shall hardly know who is the gainer. And therefore strive with no man, but if it be possible, as much as in you is, have peace with all men, saith the Apostle. 4. We must not only remit the offence, but we must also sue for peace, before we sue for our right; we must seek Psal. 34. 14. it, we must follow after it, and inquire for it, 1 Pet. 3. 11. We must study to be quiet, and we 1 Thes. 4. 11. must endeavour by all means to keep the unity of the spirit in the bond of peace. And therefore when the two famous Ephes. 4. 3. Philosophers, Aristippus and Aescines were at variance, Aristippus comes to Aescines and seeks for peace, Aescines embraceth the motion: well saith Aristippus, remember that I sought peace first, though I am your elder: I confess it saith Aescines, and therefore will ever acknowledge you the better, because I began the strife, and you began the peace. And so you see they are ever the worst men that stir up strife, and they are the best that seek for peace. And therefore if we would be deemed good, let us seek for peace & ensue it. 5. If we be so haughty that we cannot be persuaded to be quaerentes pacem, seekers of peace, and suitors for our quietness, why then at least we should be recipientes pacem, ready to embrace peace, and to be peacemakers, when others will be mediators, that look for the blessing of peacemakers; which is to be called the children Matth. 6. of God. For God knowing the pride of men's hearts, and the haughtiness of their spirits, that each one disdaineth, and thinketh it a great disparagement unto him to seek for peace unto his fellow (although perhaps he could willingly affect peace, if others did affect the same) therefore our Saviour promiseth, that great blessing unto all those that are willing to do that great good to make peace between those that are at variance. And therefore when any difference ariseth betwixt neighbours, it were a happy thing if some children of God would take up the matter, and they take peace unto themselves. I remember a pretty story, that I read of Archidamas, who seeing two Lacedæmonians walking in the temple of Minerva, that had been long at variance, he goes unto them, and asked them why they would not refer the difference to some indifferent umpire, they both said they would refer all matters unto himself, he caused them to swear to stand to his adward, and then he pronounced the adward, that they should never departed out of the temple, until they had ended all differences betwixt themselves, and become good friends, and so he parted, and they themselves were fain to reconcile themselves. I wish we had many such Archidamus, that either by some such politic device, or else by some Christian advice, would be the means to further peace, and to end all differences betwixt men. And so you see the means to effect peace among friends, equals, and neighbours. But what if all these will not avail to get my right, or to procure my peace? What if men be such as when we speak of peace, they make them ready to battle, as the Prophet speaketh, the more we seek for peace, the more insolent they are. I answer, that when thou hast sought for peace, liberasti animam tuam, thou hast done thy duty, and therefore mayst the better sue for thy right, for the law is just and holy, and Plutarch in Apoth. many should be deprived of their right, were it not for law. Yet as Archidamus said to the Aeolians, so say I to all neighbours, that peace is good if possibly it may be had, for the discords of friends are like raging fires, as jotham showeth; a fire shall Judges 9 20. come from Abimelech which shall devour the men of Shekem, and the house of Millo, and a fire shall come from Sechem and the house of Millo which shall devour Abimelech, i. they should devour and destroy each other by their broils and dissensions, for so we see neighbours and friends do often times beggar and undo one another by their suits and contentions. And therefore it would be happy for them, if they could be once resolved either to seek for peace, or to embrace their peace. And so much for the means to procure peace among neighbours. 3. That peace may continue among all nations, we should hearty pray to God, as our Church enjoineth us, & say, Da pacem domine in diebus nostris, give peace in our time, O Lord, for the prayers of the Church for peace is the chiefest means to preserve peace in all the world, as the Emperor Constantius did most christianly Euseb.. in vita Constant. l. 1. & l. 4. Zach. 9 10. confess, and therefore we should all pray to God that he would speak peace unto the heathen from sea to sea, as the Prophet speaketh, that so every man may sit under his own vine, & under his own sig tree, and that 2 Sam. 7. 1. there may be none to make us afraid, no decay, no leading into captivity, no complaining in our streets, but that having peace within our walls, and peace in all our borders, we may have plenteousness within our palaces, as the Prophet David speaketh. Psal. 144. 13. Wars justly undertaken are lawful. And yet if peace may not be had, I deny not but wars are just and lawful, when they are undertaken upon just and lawful causes: for there is a time for war, and a time for peace, saith the Wiseman. And the Eccl. 3. 8. Lord is a man of war, saith Moses, Exod. 15. 3. and we read of the wars of the Lord, and therefore I confess that wars are many times of equity, many times of necessity, and many times approved by divine authority. But for me or any other inferior subject to discuss the cause, or determine the time of war, we shall with Shemei go beyond the river Kydron, 1 Reg. 2. 37. and deserve the sentence of just reproof, for I am to handle points of divinity, and not of policy▪ and you are to follow and to obey, and not to guide and direct. God hath given the We should take heed of overbold meddling with S●●te business. care and laid the charge of kingdoms and commonwealths, upon kings and governors, that do reign oy him and are guided by him, as Solomon speaketh: and as the spirits of the Prophets, are subject to the Prophet's, so the secrets of a State must be known only to the Statesmen, and by them (so fare as they see cause) revealed unto others. And therefore, it is our parts, not to be ever prating and prattling of the wars, of the marriages, or of any other secret matters of Princes, but seeing the hearts of kings are in the Pro. 21. hands of the Lord, who can turn the same as pleaseth him, we should ever pray unto the Lord, and that first of all, i. before we do it for any other, we should desire of God, that he would guide our Kings to do those things that shall tend most for his glory and our comfort; and then, if peace ensue and continue, we should humbly embrace it, and most hearty be thankful, for so happy and so inestimable a blessing, if war begin, we should be ready to follow, and most willing to spend, goods, lives and all: but all to this end, that peace may follow. For though the haughty, and disordered spirits do itch and long for wars, and say with the Poet. Non pacem petimus superi, date gentibus Lucan Pharsal. l. 2. iras: Nunc urbes excite feras, coniuret in arma mundus. We seek not peace, we wish for wars, we long to see the glittering Desire of war is a sign of a bloody mind. swords, quia dulce bellum inexpertis▪ because the wars and rumour's o● wars, are like a pleasant harmony to them that knows it not: yet to all humble minds, and to all well-affected Christians, that do loath to bathe their swords, and to make them drunken with the blood of men, to see the tender babes snatched from the mother's breasts, and either bleeding upon the stones or sprawling upon the pikes, and to behold the highways strawed with breathless carcases; and do even tremble to make many widows and fatherless children, to desolate towns, and ruin countries, and to bring forth such bitter fruits of war, and therefore desire rather to enjoy that little pittance which God hath given them through peace, than all the wealth of the world through the fury of wars and outrageous violences; to these I say peace is happy, peace is blessed, for these will say with Drunces, Nulla salus bello, pacem nos poscimus Virgil Aeneid. omnes. We know no good that can be got by war, and therefore we will pray for the peace of jerusalem, and for peace especially among all Christian kings and princes. For as, When the Lion and the Boar do Whitmaeus in Emblem. fight, The Ravens hope for gain by that sight. Sic modo dum faciant discordia praelia Georgius Sabinus. Reges, Turcius Europae diripit hostes opes. And therefore it were to be wished that all Christian kings would be kings of peace, and would ever remember that saying of Sylius Italicus, Faedera mortales ne saevo rumpite ferro, Silvius. c. 13. Sed castam seruate fidem, fulgentibus ostro. Haec potior regnis— That sacred peace should not be violated, nor Christian leagues be broken, for that truth and fidelity, is better than the bravest kingdoms, and peace better than all the pearls of the world. And therefore I say that all godly All godly men desire peace. men that do fear the fury of war, and do know the benefit of contentment, and desire the fruits of peace, will ever pray for peace, and never undertake the war, if peace and quietness may be gotten by any means; as Timotheus said unto the Thebans, Quia iniquissima pax iustissimo bello est anteferenda, Plutarch in Apoth. because the worst peace is to be preferred before the best war, saith Cicero, for the wars, how justly soever they be undertaken yet they will prove at last, to be trouble some and sorrowful to the best men, saith S. Augustine, Aug. de Civit. Dei. c. 19 and they will make men to be as meat unto the fire, faith the Prophet Esay, (i) they shall be like stubble Esay 9 19 devoured and consumed with the fiery heat of war. And as we are to pray that peace Above all things we should avoid civil wars. may continue among all kingdoms, so are we especially bound to pray, and to use all our furtherance to have peace preserved in every kingdom that there be no civil wars and dissensions in any commonwealth, for this is the readiest way to overthrew the greatest kingdoms. Francia flos florum foex foecum Francia facta est, They say France was a glorious kingdom, and the flower of alother nations, but it would be a tragedy to relate the miseries that civil broils and dissensions brought upon that country. The like may be said of the kingdom of Algiers, and of ourselves in former ages, in the times of the Baron's wars. And therefore to maintain this peace, we should all keep faith and true allegiance unto those kings and governors under whom we live, for that falsehood and treachery is the Appianus Allexand. in fine l. de Bel. Roman. cum Mith. greatest poison that can be unto any king, or to overthrew the greatest state, as that most warlike and learned king Mithridates said, when he was betrayed of his own friends, and the poison that he had taken would not dispatch him out of life. And above all we should all labour to preserve equity and piety amongst us, if we would have peace to conitnue amongst us. For Marcus Aurelius saith, that king Boco made an oration to the Senate of Rome, wherein among many other notable sentences, he left The dial of Princes pag. 393. written the banes and the causes of the ruin of every kingdom in these words, viz. Woe to that realm where all are such that neither the good among the evil, nor the evil among the good are known. Woe The description of a wicked kingdom, and the fearful estate thereof. to that realm, which is the intertainer of fools, and a destroyer of all sages; woe to that realm, where the good are fearful, and the evil too bold; woe to that realm, where the patiented are despised, and the seditious commended; woe to that realm which destroyeth those which watch for the good, and crowneth those which watch to do evil; woe to that realm, where the poor are suffered to be proud, and the rich to be tyrants; woe to that realm, where all do know the evil and no man doth follow the good; woe to that realm where so many evil vices are openly committed, which in another country dare not secretly be mentioned; woe to that realm, where all procure that they desire, where all attain to that they procure, where all think that which is evil, where all speak that which they think, and finally where all may do what they will. In such and so unfortunate a realm where the people are too wicked, let every man beware that he be no inhabitant, for in short time there must happen there, either the ire of the Gods, or the fury of men, to the depopulation of the good, or the desolation of the tyrants. And therefore if we would have peace, we must root out vice, and labour every man to do justice, to be true to our king, to be obedient to the law, and to love one another with brotherly love. And so much for the means to procure all kinds of the civil peace. 2. That ecclesiastical peace may be preserved, and that first among the Pastors Euseb. Eccl. l. 8. c. 1. themselves, we should all remember what Eusebius saith, viz. that while the Ministers and Preachers of God's That all ministers should live at peace among themselues. word, were at peace among themselves and did hold together, the Gospel of Christ flourished, and their own happiness increased, & haec nulla potuit invidia prohibere, & yet Satan with all his subtlety, Tyrants with all their cruelty, and the world with all his envy could never hinder the prosperous estate of the Church. But when the bond of peace was once broken, and they began to war among themselves, than the Lord darkened the glory of the daughter of Zion, and the miseries that befell these ministers were most lamentable, and so both themselves and their people did rue their discords; for Nulla lues ovibus tantum non ulla venena, Melancton. in Epigram. Quantum pastorum dissidia ipsa nocent. Nothing can be so hurtful, or so poisonous unto the people, as the dissensions of their Pastors, saith Melancthon, And therefore we should pray to God that he would keep us secretly within his tabernacle from the strife of tongues, that we may be at peace among ourselves. Nam multi lupi velleribus Ignat. ep. 9 ad Philad. tecti sed in nostris concordibus animis nullus dabitur illis locus. For there be many Wolves in Sheep's clothing, but against unanimous hearts they can have none advantage. O than beloved brethren, let us embrace this peace among ourselves, Formicae grata est formica cicada cicadae, Rousner in Emblem. Et doctus doctis gaudet Apollo choris. The very bruit beasts do love those best that are of their own kind, according to that ancient proverb, birds of a feather will flock together: and yet alas I see too many of us despising How the chief among the Clergy deal with their inferiors. one another, and contesting one against another, the great ones do contemn the poor, advance the wealthy, suppress the painful, and if any one, making a conscience to discharge his duty, doth seem to exceed the rest in pains, he shall be the only mock among the rest. Proud envy so his virtues doth deface, It makes them foes to him they should embrace. But for mine own part I shall be ever of S. Cyprians mind, Non videndum Cyprian. est quid aliqui ante nos fecerunt, sed quid ille qui ante omnes est, faciendum sit mandarit, we are not altogether to look what others have done before us, or what others use to do among us, but we are especially to look what he which is before all and above all, hath commanded us to do. And therefore quum periculosa res Anselmus. est negligentia prelatorum, seeing the negligence of the Ministers is most dangerons, dangerous to themselves, dangerons to their people, as Anselmus saith: I would advice every faithful steward to go on in all diligence, like king Therous coursers, that Pyndarus. were never weary of running, as Pyndarus speaketh, and though he do still continue unregarded, yet if he preach truly, and live uprightly, merces eius apud Deum, he shall not lose his reward. Yet I say that this neglecting of painful upright men, and the preferring of kinsmen, allies-men, and rich men, all perhaps ignorant men, hath caused many a man to start aside, and in the height of discontent to disturb the peace of the Church, to overthrew themselves and many others. And what shall become of the causers hereof. Woe to him by whom offences come, saith our Saviour: and I fear I may say, woe to him that is the cause hereof, Woe to him that breaketh peace, and woe to him that causeth him to break the peace, Nam qui praesenti pace male ut untur futuram pacem non habebunt: for they that abuse the present peace, they shall never enjoy the future peace, saith Saint Augustine. And therefore to conclude this point, let us abandon pride, covetousness, and contempt, one towards another; and let us live in love and peace, for we be brethren, and as Melancton Melancton. in Epigr. saith, Sit procul à Christi discordia saeva Ministris, Namque Deus poterit non nisi pace coli. Let cruel discords and dissensions be fare from us, for the God of peace can never be served but by the Ministers of peace, for if we do despise this peace, we may fear that we, qui prius Nazianz. Orat. 3. in princip. f. 71. ex non populo populus, & ex non gente gens facti fueramus. Which heretofore of no people were made a people, shall yet again be in that danger, of a great people, to become no people, & in veterem illum statum redire in quo eramus cum in unum nomen ordinemque non convenissemus. And to return to the ancient state wherein we were, because we cannot agree together, saith that excellent man Greg. Nazianz. Secondly, that peace may be preserved That peace should be betwixt the preacher and the people. betwixt the shepherd & his stock, we should remember that no good can be there where they are at variance. I confess the cause hereof may be sometimes in ourselves, when we are either too critic and captious in our pulpits, or too litigious in our conversations; but I fear me it is most commonly in our people, when they are too contemptuous of our callings, too injurious to our persons, and especially too envious of our maintenance, despising us and denying our due: that it were as easy to draw sanguinem ex scilice, blood out of a flint stone, as to get our right out of their hands, if by any means they can defraud us, for as jannes' and jambres resisted Moses, jesabel Exod. 7. 11. persecuted Elias, and Alexander the Coppersmith did much hurt unto S. Paul, though S. Paul did none to him, so I fear we want not such in these our days to vex and molest the poor Ministers of jesus Christ. But for the quenching of this fire, and the abating of all heat betwixt the Pastor and his people, 1. Let us that are ministers, live uprightly, 2 Tim. 4. 5. preach sincerely, reprove friendly, and show ourselves in charity with all, bitter to none, that they which speak evil of us by seeing our good works, may glorify our Father which is in heaven. 2. Let all the people know, that 2 Thes. 2. 10. Satan laugheth to see the Preacher and people at varirance. Luk. 10. 16. it is the mere subtlety and policy of satan to set them on against their Preachers, only to hinder the work of our ministry, and to increase their own iniquity. For he that despiseth us despiseth Christ himself, and therefore the Apostle saith, that the people should know them that labour amongst them, and account them worthy of double honour, and have them in singular respect, even for their work sake, and 2 Thes. 5. 12. indeed for their own sake, that they may reap the more good by them, and be partakers of the fruits of their labours. And thus I have showed the causes of dissensions among brethren in every place, in every house, in every meeting, in every city, in every kingdom, in every Church, in every parish; the causes I say that makes poor peace, with Lazarus, to lie without the doors, and with the Angels Luk. 16. that came to Sodom in the streets, and then to wander like Cain as a vagabond upon the face of the earth, Gen. 19 and to be contemned in every place. And so I have showed the means to retain peace among all sorts of men, and to banish all the seditious enemies of peace from every place; God give us grace to shun discords and dissensions and to embrace unity and peace, that the God of peace may be amongst us. And so much for the means to procure peace among men. 3. That every man may find peace within himself, i. peace of mind, peace of conscience, three things must be performed. 1. All sin must be banished. 2. All crosses must be sweetened. What we must do to find peace of conscience. 3. All vanities must be contemned. 1. Sin hath a finger against every kind of peace, and especially against this internal peace of mind, sin is the chiefest captain, that makes this domestic Galath. & civil war within our breasts. For sin is the only cause that the flesh Bernar. in festo omnium Sanct. ser. 5. f. 197. rebelleth against the spirit, and the spirit against the flesh, & sic peccatum quod posuit nos contrarios Deo, facit nos nobisipsis graves: and so sin that made us afore enemies unto God, doth now make us enemies unto ourselves. And therefore as an angry swelling sore can never leave aching while the thorn is rotting within it, so our conscience can never be pacified until our sins be quite banished; for as the Poet saith, Conscia mens, ut cuique sua est, it a concipit intra Pectora, pro factis spemque metumque suis. A man's conscience will either excuse him, or accuse him for every fact, and will bring him, either an exceeding joy, or most hellish sorrows in all his actions. For we must not think that this is only to be understood of the greater sins, or enormous offences, but even of the least sins, it must also be understood. For, cursed is every one that Gal. 3. 10. continueth not in all things that are written in the book of the Law for to do them Every sin brings a curse, and therefore every sin wounds the conscience, and no marvel; Nam ut Bernar. sagitta leviter volat, tamen graviter vulnerat, for as an arrow flieth smoothly, and is scarce seen in the air as it passeth, yet it wounds deadly when it hitteth, saith Saint Bernard; even so sin that seems little or nothing while it is in acting, will wound the conscience deeply when it is considered, and examined. And therefore, Noli despicere peccata The least sins must be shunned. tua quia parua, nam & plwiarum guttae paruae sunt, etc. Do not thou grow careless of thyself because thy sins are small, or but venial sins as thou thinkest, for thou seest the drops of rain are but small, and yet they were able to drown the world, and are continually able to fill the boundless Ocean; and the sin of Adam did seem but small, to eat but an apple, and yet it was able to condemn the whole race of mankind: even so thy sins that in thy thoughts are so small, will be sufficient, if thou dost not banish them, to wound thy conscience here, and to condemn thee for ever hereafter. For our Saviour tells us, that for every idle world, Aug. in Enthirid. we shall give an account at the last day. O then beloved, vae peccatis hominum, woe be to the sins, that we customably drink like water, and do usually, and commonly commit without remorse. But if we would avoid the griping conscience here, & the worm that never dieth hereafter, let us make a conscience of committing the least sin. Nam haud cito progreditur ad maiora peccata qui parua reformidat. For he will not easily commit the greater sins, that doth loath and detest the lesser sins. 2. Crosses and afflictions do disturb How we should behave ourselves in afflictions. the peace, & disquiet the minds of many men, and cause them to live in perpetual discontent. And therefore we must seek to avoid them, or at least to sweeten them if we must needs endure them: and for the sweetening of their bitterness, or the allaying of their violence, I know no better means then, 1. To expect them before they come, that we may be prepared for their coming. For tela praevisa minus nocent, they will die with the Cockatrice if we see them first, but if they come like a shower unexpected, they will prove the more violent, and be like an armed man against whom their is no resistance. And therefore we should ever remember that, 1. As men we are to look for our We are to look for afflictions as men. part of afflictions, for what is the life of man, but interminabilis labour, like the continual tumbling of Sisyphus stone, or like king Danaus' daughters, that were enjoined to fill the fatal ton, whereout the waters still did run, and therefore, job indefinitely saith, man that is borne of a woman hath but a short time to live, and is full of miseries. 2. As Christian men, we are to expect more than any other, for so our Saviour told us, that we should be sent as sheep into the midst of wolves, and should be hated of all men for his name's sake, and Saint Paul tells us, that we must through many tribulations Christians more subject to affliction then any other men. and afflictions enter into the kingdom of heaven. And Saint Augustine saith, cum caeperis in Christo pie vivere ingressis torcular praeparato ad pressuram, when thou beginnest to live godly in Christ jesus, thou interest into a winepress, prepare thyself to be pressed, yea and to be oppressed too by this wicked world, all this is told us, that we should not think it strange, when afflictions come upon us, but should rather with Saint Paul expect them to wait for us in every place. 2. When they come, to consider from whence they come, even from the hand of God as job showeth, for when he had lost all that he had, he said, the Lord hath given it, and the Lord job 1. hath taken it, blessed be the name of the Lord. 3. To understand to what end they are sent, namely, to make us hate our sins which are the cause hereof, as the Prophet showeth, surely man suffereth for his sin, to wean us from the world, and to make us long for heaven, and to know that, nullus alius noster est finis nisi pervenire ad regnum cuius nullus est finis, this is our only end to attain unto that kingdom which is without end. These considerations and the like will certainly make us to bear all our crosses patiently, and in all afflictions to rest ourselves most contentedly, yea and to count it all joy when we fall into diverse temptations, i. probationis non seductionis, into those temptations, that are from God for our trial, as was that of Abraham, but not into those that are from Satan for our destruction, as are all wicked suggestions. 3. The vanities of this world do That we should not too eagerly hunt after worldly vanities. so bewitch the minds of many men, that they can have no peace nor quietness in the world, but do rise up early, and go late to bed, and eat the bread of carefulness, and all to hunt after the wealth, the dignities and the vanities of this world. And so man disquieteth himself in vain, heaping up riches, and cannot tell who shall gather them: for these two, i vanities and vexations, must needs go together, as Solomon by his own experience hath observed. And therefore if we would avoid vexations, and enjoy peace of mind, we must not hunt too greedily after the wealth and vanities of this world, but we must rather rest ourselves contented with that little portion that God hath given us. And we know that a very little will serve our turn, food and raiment, What a little thing will content nature. saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to thirst, not to starve, saith Gregory Nazianzene. Nam cibus & potus sunt divitiae Christianorum: For meat and drink should be all the riches that Christians should care for, saith S. Jerome: jeron. in Epist. and having this we should be contented, saith the Apostle. And indeed we find that many of the very Heathens thought that enough, and sought no more. For, — contentus honesto Claud. lib. 1. in Russin. Fabritius paruo, spernebat munera regum, Sudabatque gravi Consul Serranus aratro, Et casa pugnaces curios angusta tenebat. Fabritius, Serranus, and the most valiant Curio's despised all the wealth and riches of this world, and were very well contented with that little means which they had honestly gotten; and the Poet saith of this contemning of vanities, and satisfying ourselves with a little, — o muner a nondum Idem Claud. Intellecta Deum.— They are such gifts of the Gods, as that no man could yet well understand the sweetness and the excellencies thereof. And therefore we should despise these worldly vanities and never place our felicities therein; and to the end we may be weaned from them, we should delight ourselves in the Lord, and taste and see how sweet he is (as the Prophet David speaketh) and then no doubt, but the soul would be so delighted with that unspeakable sweetness, Aug. in Soliloq. supra se elata ad seipsam relabi de dignatur, that it never more delight itself in any thing, no nor in itself, but only in God himself, where it should have the fullness of all peace and happiness. And so you see the means to attain unto perfect peace. And thus I have showed thee, o man, quid sit bonum, the goodness both of grace and peace, the two chiefest things that can be named. It resteth that I should speak of that which is maius & magis bonum, fare more excellently good every way, (i) of the author and giver both of grace and peace. For, quicksands quid efficit tale illud ipsum est magis tale, if grace and peace be so good, o then how good, and how unspeakably excellent is that tree from whence these fruits do grow, and that fountain of living waters from whence those blessings do flow? (i) God our Father and our Lord jesus Christ; grace be to you and peace, from God our Father, and from our Lord jesus Christ. In these words the blessed Apostle setteth down two especial things to be observed. 1. The author of these bessings is expressed. 2. The same author is more fully described. De 1. The ancient learned Heathens did so much urge that elegant apothegme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Know thyself, Grynaeus in praefatione in Irenaeum. All wisdom consisteth in the knowledte of God and of ourselves. and received the same with so great applause and consent, that Amphictiones caused the same to be engraven upon the doore-posts of the Temple of Delphos, because it seemed to warn every mortal man both of his good and evil. But nature is so fare unable to teach us to know ourselves, that indeed it teacheth us altogether to forget ourselves. For the true knowledge of ourselves teacheth us the insufficiency, the meanness, and the baseness of ourselves, to pull down all pride, and to teach us all humility. But nature alone can never do this, for when we see the Sallust. lib. 1. excellency of man's nature above all other creatures, he of all other endued with a reasonable soul, adorned with excellent virtues, and beautified both in body and mind above all other creatures whatsoever, he is so fare from humility, that he is puffed up with pride and haughtiness. And therefore we join another apothegme, that is of such affinity with the former, that the one cannot be well known of us without the other, to be learned of all Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. de praeparat. Enangel. Know God. For both must be known, or neither can be known; and therefore a certain Indian Gymnosophist, coming to Athens to discourse with Socrates about the study of wisdom, and having asked him how a man might become wise, and Socrates having answered, by considering how a man should rightly live, he somewhat smiling thereat, answered with that elegant sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no man can truly learn to know humane things, that is ignorant of divine things. For to what tendeth the knowledge of man, and of all the virtues and excellencies of man, if he knoweth not God to be the author of all these excellencies, it puffs him up with pride (as I said before) but when he seethe that although they be in him, yet they are not from himself, but from God, than it casteth down every high thing that exalteth 2 Cor. 10. 5. itself against the knowledge of God, and bringeth into captivity all imaginations unto the obedience of Christ, and so from the knowledge of God he comes truly to know himself, and to understand he hath all good from God, and nothing from himself, and therefore seeing that in these two things, grace and peace are contained all happiness, all blessings, and all good things (as I shown before) and that these do proceed, not from ourselves, but from God the Father, and from our Lord jesus Christ: it teacheth us these two especial things. 1. Our own insufficiency. 2. God's all-sufficiency. De 1. Our insufficiency is hereby sufficiently showed, that from ourselves we have neither grace nor peace. 1. No grace, for we are not sufficient 2 Cor. 3. 5. to think a good thought: this is the least measure of grace. For there be seven degrees of that which is good. 1. To think a good thought. The greatness of man's infirmity. 2. To know what is good. 3. To will good. 4. To speak what is good. 5. To begin to do good. 6. To do good. 7. To persevere in what is good. Of all these we find not one from ourselves. For, 1. We cannot continue in good, but God which began a good work in us, he must perfect it, or else though we do stand, yet are we sure to fall. 2. We can do nothing that is good, for though to will good should be Rom. 7. 18. present with me, yet bonum persicere non invenio, I find no means to perform it, saith the Apostle. And therefore Homer and other Heathen writers that relate the stories of the bravest Heroics of the world, do show that although they were endued with most valiant minds, and their minds with heroic resolutions, yet that they could bring no great good, nor any singular exploit to pass, unless the Gods gave them power to effect the same. And so our Saviour showeth, Sine me nil potestis facere: Without me you can do nothing. And the Prophet Esay confesseth, that it is the Lord which Esay 26. 12. hath wrought all our works for us, or in us, as the vulgar Latin hath it. 3. We cannot begin any thing that is good: for it is God that doth begin a Philip. 1. 6. good work in us, saith the Apostle. 4. We cannot speak any thing that is good: for Non vos estis qui loquimini, It is not you that speak: and therefore though a man should purpose good speech in his heart, yet the answer Prou. 16. 1. of the tongue cometh from the Lord. 5. We cannot will any thing that is good: for it is God that worketh in you Phil. 2. 13. both the will and the deed, saith the Apostle. 6. We cannot understand any good thing: for the natural man understandeth not the things of the Spirit of God. 7. We cannot so much as think any thing that is good: for the Lord knoweth the thoughts of men, that they are vain, and that continually: and therefore S. Augustine doth well observe, that our Saviour doth not say, Sine me Aug. in Joh. 15. nil magnum difficile, without me you can do no great matter, but without me you can do nothing, (i) not the least, not the lowest degree of good. Yea, this is not only to be understood of a mere natural man, but even of the best regenerate men: for after that the Apostle had asked the question; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who is sufficient for 2 Cor. 2. 16. these things: he answereth of himself, and of the rest of the Apostles; Not we: because of ourselves we are not able 2 Cor. 3. 5. to think a good thought: and so our Saviour spoke unto his Disciples and followers, that they could do nothing without him, not that others could do nothing without him. And so you see that the best of us cannot be the authors of the least measure of grace, not so much as a grain of mustard seed. 2. As not of grace, so nor of peace, Man can effect no peace. nor of any kind of peace. For 1. being fallen away from God, he could never reconcile himself to God again, debuit, sed non potuit, he ought indeed, saith S. Bernard, but he could not do it, all the wit of man could never device the means, nor all his power could ever effect it. 2. Being at war with God, he could never work his peace with man; for the strongest doth not always Eccles. 9 13. carry away the battle: but it is the Lord that giveth the victory to whom he please. 3. Being unable to make outward peace with men, he is fare more unable to work an inward peace with his own soul, for the spirit of man can bear his infirmities, but a wounded spirit who can bear? Aiax could endure all brunts of foreign foes, but his own discontented mind he could not bear, nor reconcile himself unto himself; and so you see man's insufficiency in that he can be the author neither of grace nor peace. De 2. God's all-sufficiency is hereby God's all-sufficiency. seen, in that he is the author both of grace and peace. For 1. the Schoolmen say, that nothing in the world can be the efficient Raynerius in tit. gratia. cause of grace, but only God; for that grace doth change the mind, and the will of the reasonable creature, and prepare the same that it may will that which is good: but nothing can effectually change the will of man, but he that made the will; and therefore if there be any aptness or preparation in man for the receiving of grace, that very aptitude is through the help of grace; for no man cometh to me unless my john 6. Father draw him, saith our Saviour, i. no man hath any virtue or ability in himself, to come to me, but only by the help of those graces that my Father gives him: for that every good and james 1. perfect gift is from above, and cometh down from the Father of lights. And therefore though the heathens All the good we have are gifts from God. out of their ignorance called their virtues and good qualities which they had, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of having, as though they had them from themselves, yet we that are better instructed in God's truth, do call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts from God: for we say, that no men are worthy but such as are made worthy; none good but such as are made good, none meet but such as God the Father Coloss. 1. 12. hath made meet to be partakers of the inheritance of the Saints in light: because as john Baptist saith, a man can receive nothing, except it be given him from above: and therefore we say that the very thoughts of our hearts, if they tend to good, are from him that infuseth Thom. 1. 2 ae. q. 76. art. 2. all grace immediately, as saith Aquinas, i. from God the Father, etc. Hereby we see that God gives grace and glory, and that he is the fountain of all grace: — juvat integros accedere fontes Atque haurire.— Lucret. l. 1. p. 24. And therefore we should go to the spring head to seek for grace. Nam licet allata gratus sit sapor in unda Dulcius ex ipso fonte bibuntur aquae: For there is the surest drawing, there is the sweetest drink; and although the grace of God before the coming of Christ, quasi in vase aliquo Ambrose. claudebatur, was like an ointment kept close in an Alabaster box, yet now ut unguentum effusum, it is like an ointment poured out; or though before it was ut fons signatus, as a fountain locked up, yet now — ut flwialibus undis Exstumuit torrens, fluit acrius amne perenni. Like a violent floud-streame, it floweth more generally over the face of all the earth to renew it, than Noah's flood did to destroy it: and therefore vir bonus haurit gratiam, every good man will come unto this springing well to draw grace from this fountain of grace, Ideo enim lex data est ut gratia quaereretur, Aug. de spirit. & lit. & gratia data est ut lex impleretur, for to this end was the Law given that that we should earnestly seek for grace, and grace is given that we might keep and fulfil the Law. 2. As he is the sole author of all grace, so of all peace. 1. With himself, for he himself hath wrought our peace with himself, and therefore it is called the peace of God which passeth all understanding, and we pray for that peace which the world cannot give us, nor any thing in the world purchase unto us: for the Lord will not be pleased with a thousand of Rams, nor with ten thousand rivers of oil, nor yet with the fruits of our bodies for the sins of our souls, it will cost us more to redeem our souls then that, it must be the precious blood of jesus Christ. 2. It is he that worketh our peace God worketh each kind of peace. with men, that worketh each kind of peace among all sorts of men: for he maketh wars to cease, he knappeth the spear in sunder, be breaketh the sword, the shields and the battle, he maketh men to be of one mind in a house, and so he maketh peace in our borders, peace in our houses, peace in all places, and filleth us with the fruits of peace, health, wealth, and prosperity, to teach us that he is not only the author of inward and spiritual graces, but also of all outward peace and temporal blessings. For as the image of a Prince, is seen as well in a penny as in a piece of greater price, so we may see the goodness of God as well in the things of this life, as in the things that concern eternal life, and therefore our Saviour teacheth us to pray, not only for the inestimable things of eternal life, ut adveniat regnum, that his kingdom come, but also for the meanest things of this mortal life, that he would give us our daily bread. Yet some have doubted whether these outward temporal things be good or not: and some Divines have doubted whether we may pray for temporal things, as Barrad showeth upon those words, All these things shall be cast unto you; but we are resolved by our Saviour's testimony, If you that are evil can give your children Luke 11. good things: for that is not only good, quod facit bonum, which maketh a man 1 john 3. good, but that also de quo fit bonum, whereby a man may do good, saith S. Augustine: and therefore, albeit riches & honours do not always make a man good, yet because a man may do always good with them, we say they are good, and given only of God. And so they that have no fruits of grace, are compelled to subscribe that the fruits of peace come from God: for when they see themselves destitute of them, and by all their wits are unable to procure them, than they cry out, quis ostendit nobis bona, who can show us Psal. 4. any good? as if they should say, none can do it unless God doth the same. 3. It is he that worketh our peace with ourselves: for in me you shall have peace, i. such contentment of mind, and such firm resolutions, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate you from the love of God: for I will give you that hidden manna, that secret joys and sweet contentments, that none in the world knows the excellencies thereof, but only they that have it: and so we see these two points sufficiently proved. 1. That in ourselves there is no goodness. 2. That from God proceedeth all goodness, both grace and peace, both temporal and spiritual blessing: for application than I say, that The first point may serve to exclude Rom. 3. 27. our boasting, and to teach us true humility, to say with jacob, I am not worthy Gen. 37. of the least of thy blessings; with john Baptist, I am not worthy to untie the latchet Matth. 3. of thy shoe; with Paul, I am not worthy 1 Cor. 15. to be called an Apostle; with the Centurion, I am not worthy thou shouldest Matth. 8. come under my roof; and with the Prodigal child, I am not worthy to be called thy son: Hoc enim piarum mentum est, nihil sibi tribuere: for it is the parts of That we should not ascribe any goodness to ourselves. godly minds to attribute nothing unto themselves, but to ascribe all unto God, because all is from God, saith S. Augustine, Et nonest dignus peccator pane quo ve scitur, nec lumine coeli quo illuminatur, and the sinner is not worthy of the bread wherewith he is fed, nor of the light of heaven wherewith he is enlightened. And therefore it is dangerous to ascribe too little to the goodness of God, for that is to rob him of his glory, which he will not give unto another, but there is no danger at all to ascribe too little unto ourselves, because we can never ascribe so little unto ourselves, as is due unto us: for that nothing that is good, is of ourselves, but all from the goodness of God. And therefore let not the wise jer. 9 24. man boast of his wisdom, nor the strong man of his strength, nor any man in any thing that he hath; but let every man 1 Cor. 4. 7. rejoice in this, that he understandeth the Lord, and knoweth that himself hath nothing but what he received from the Lord, as the Apostle teacheth, The second point may serve to teach us these four principal lessons. 1. To reprove fortune. 2. To condemn abusers. 3. To teach us to pray. 4. To move us to thankfulness. 1. Many think that things come customably unto them by chance or fortune, That nothing in the world cometh by chance. but the Apostle showeth us they come from a cause intelligent, even from God the father, and from our Lord jesus Christ, for though God hath sinum facilely heart easy to be entreated, to give us what we lack, yet hath he not sinum pensoratum, a careless respect to let us take what we like; and though he openeth his hands to fill every living Psa. 145. 15. thing, yet he letteth not his blessing to drop through his fingers, without caring how or knowing to whom he bestoweth them. For as he made all things in wisdom, so he guideth all things with discretion, and giveth his blessing with deliberate consideration. And therefore we should not be like blind Moles, or senseless Swine, grovelling upon the earth, to gather the acorns that do fall from the tree, and never look up to the tree from whence they fall. But as we have Sursum capita, os homini sublime de dit, our eyes made to behold the heavens, so let us have Sursum corda, our hearts lifted up to behold the God of heaven to be the author and giver of grace & peace. For it was but a heathenish conceit to That the name of fortune is a vain conceit. invent such a goddess called fortune, I may say of them as the Psalmist saith of idols, they that make them are like unto them, and so are all they that put their trust in them: for they that found her first, did paint her blind. And surely they are blind, that cannot see all goodness come from God; and from no place, no cause else, but from God: for not only the Scriptures teach the same, that every good and perfect gift is from above, and cometh down from the father of lights, who ruleth the earth, and spreadeth the heavens like a curtain, and closeth up Orion, Arcturus, job. 9 Psal. 147. the Pleyades, and all the stars as under a signet, and callech them all by their names, who prepareth rain, maketh the Acts 17. grass to grow upon the mountains, and green herbs for the use of men, who maketh his sun to shine upon the good and upon the bad, and giveth life and breath unto all things, and feedeth the Ravens that call upon him; but the wisest among the heathens, as Orphaeus, Homer, Menander, Pythagoras, and above all, the Platonists, do most divinely teach, that all good things do proceed from God, and are given by him to whom he please; as Mirandulanus hath collected out of their johanues Mirand. l. 1. de provide. Dei. works, and set down the same at large, in his first book, de providentia Dei. 2. This should condemn the abusers We must render an account for all the gifts we have received. of God's blessings: for they be indeed commendata potius quam data, rather commended to us in trust, then given to our use; and in that respect the gifts have a threefold voice, and salutation when they come unto us. 1. Possideto, take us and enjoy us. 2. Gratias habeto, give thanks to God for us. 3. Rationem reddito, be sure thou shalt render an account to God how thou hast used and employed us. For there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an account to be made of all the gifts and graces that God hath given us, especially saith Antoninus, Antoninus in summis. 1. De bonis naturalibus, of all natural gifts. 2. De donis temporalibus, of all temporal goods. 3. De gratijs spiritualibus, of all spiritual graces. And that not only why thou hast wastefully spent them, but also how or what thou hast honestly gained by them, for 1. God made thy body, created thy soul, and adorned them both with many excellent gifts; thy soul with memory, judgement, understanding, etc. thy body with beauty and comeliness, and such like. All are his gifts, and do proceed from him, and therefore he will demand an account how thou hast used all these, whether thou hast given thy members servants to uncleanness Rom. 6. 19 to commit iniquity, or unto righteousness in holiness, as the Apostle speaketh, and whether thou hast used thy understanding and thy learning in testimonium veri, to further the truth, or in adiutorium falsi, to maintain errors, as Tertull. speaketh. 2. Whatsoever temporal things we have, Dominus dedit, we have the Job 1. same from God, for riches, honour, and promotion, come neither from the East, nor from the West, but it is the Lord which giveth the same as pleaseth him, and therefore thou must give account whether thou hast riotously spent them upon thyself, as the rich Luke 16. glutton did, or niggardly kept them for thyself, as the covetous cormorants do, or else charitably bestowed them for the maintenance of the Ministry, and relief of thy poor distressed neighbours. Quia non maioris est criminis Habetur in decretis. habenti tollere, quam (quum posses succurrere) denegare indigentibus. For it is as great a fault to deny help, (when thou mayst do it,) to the afflicted, as to take away thy neighbour's goods, which is prohibited: quia esurientium panis est quem tu detines, nudorum indumentum quod tu recludis, & indigentium pecunia quam tu in arca abscondis: for it is the bread of the hungry which mouldeth in thy cupboards, it is the garment of the naked which is motheaten in thy presses, and it is the money of the distressed which is rusting in thy coffers, saith S. Ambrose. 3. As these natural and temporal things are given us of God, even so are all spiritual graces, as the Apostle showeth. 1 Cor. 12. And therefore we exhort you that ye receive not the grace of God in vain, but that every man as he hath received the gift, should minister the same unto another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as good disposers of the manifold grace of God: and let no man brag (saith S. Augustine) that he hath received the good gifts and graces of God, but let him look how he shall make his account with God, whether he be not found like them, qui sanctis non sancte utuntur, which do use holy things unholy, as wicked Saul, and covetous Balaam, and such like. Wherefore seeing all that we have be gifts given of God, and for which we must one day render an account to God, we should be careful to use them to the glory of God 3. Seeing God is the sole author and That we should seek for all things from God. giver of every good gift, it teacheth us to call and sue to him by prayer for every thing we want. 1. To seek for grace, where it may be found (i.) from God, for if any man lack wisdom let him ask of God, saith the Apostle. If any man want grace and ability to do the will of God, let him pray to God with S. Paul (when he was buffeted by the messenger of Satan) that be would give him grace and strength to do it, or else he shall never be able to do it. And therefore when he biddeth us do any thing, we should pray to him for grace to do it. As when he saith, turn to me, and I will turn to you, than Lam. 4. Esay 1. should we presently say, convert thou us o Lord, and we shall be converted; or when he saith, wash you and make you clean, then should we pray unto him, that he would purge us with hyssop, and Psal. 51. 10. cleanse us throughly from our sins, and so of all other graces and blessings that we do want: seek all from God: for he is the giver of all. 2. To seek for peace, and all the fruits of peace from him which is the God of peace; if we want our health, means or maintenance, or any other temporal blessing, we should pray to God for the same: for he is the sole giver of the things of this life, as well as the things that concern eternal life. For the earth is the Lords, and all that therein is, and therefore he disposeth the same as pleaseth him, he filleth the hungry with good things, and the rich he sends empty away, he lifteth up the poor out of the mire, and casteth down the high looks of the proud. Neither doth he only take care to bestow kingdoms, or the greater matters of this life, as he pleaseth and upon whom he pleaseth, and leave small matters to others to be disposed of, or to happen as they list, but it is he, even he himself and none other, that giveth and disposeth the smallest things as well as the greatest, as I have sufficiently proved before. And therefore if we should want Prayer is the only thing to procure grace and peace. the least thing, even a crumb of bread, or a cup of cold water, we must have it from God, or go without it. Now the only way to obtain whatsoever we want, whether grace or peace, whether spiritual or temporal blessing is prayer, for this is situla gratia, the bucket that draweth grace from God, the fountain of all grace. This will ascend to heaven, and their mandatum nostrum peraget, quo caro nostra pervenire nequit, it will plead for our necessities, and never departed until the most highest hath granted our requests. Therefore our Saviour saith, ask and you shall have, seek and you shall find, knock and it shall be opened unto you, yea whatsoever ye ask the Father in my name it shall be given you. And so you see not only where all good things are to be had, but also That we should be thankful to God for all his blessings. how they may be obtained, even by prayer. 4. This should move us to thankfulness for all the benefits that God hath, and doth daily bestow upon us: ask of the days of old, if any nation, if the jews, or any other chosen and peculiar people of God can parallel us, in the gifts of grace and peace, in pure preaching, and peaceable government, for so long a time, and so happy a manner? I say not this to make us proud of God's graces, but to teach us to cry out with the Psalmist, Quid retribuam, what shall we render unto the Lord for all the benefits that he hath done unto us? For they that Bernard. by receiving grace do seem to be in most favour with God, if they be unthankful they become of least reckoning with God, saith Saint Bernard. O that men would therefore praise the Lord for his goodness, and show the blessings that he bestoweth upon the children of men. And so you see that God is Author of all goodness and the sole giver of all grace and peace, i. of all good things, both spiritual and temporal. And therefore from this point we must conclude a corollary most necessary to be defended. That God cannot be the author of any evil, because he is the author of all good. For Saint james tells us, that the same fountain cannot send forth sweet and bitter That God cannot be the Author of any evil. waters, and our Saviour tells us, that a good tree cannot bring forth bad fruits, and therefore God which is summum bonum, the chiefest good, and the fountain of all goodness, cannot be author of any evil. Now evil is taken two ways, 1. Evil of sin 2. Evil of punishment. And I say God simply, and in all respects, can be said to be the author of neither. 1. Not of sin. For thou art a God that hatest wickedness, neither Psal. 5. 4. shall any evil dwell with thee, saith David; and Habacucke saith, thou Hab. 1. 15. art of pure eyes and canst not see evil, thou canst not behold wickedness. And reason itself doth confirm the same. For 1. That which is simply and absolutely That God is no Author of sin. good, cannot be the cause of any evil, for how can it be simply good, if evil doth any ways proceed from it? But God is simply and absolutely Object. good, and the earth is full of his goodness, Act. 17. saith the Prophet David, therefore he cannot be the cause of any evil. But against this it is objected. 1. That in God, we live and move and have our being, i. every motion and every action is from God, and therefore every sin. To this it is briefly answered, that in every sin there are three things to be considered. 1. The act. 2. The obliquity. 3. Obligation to punishment. 1. For the act, we say, it is from God, Rom. 11. 36. for of him and in him, and for him are all things, i. aswell actions as substances, as Augustine saith. 2. The obliquity, or corruption of Aug. to. 7. de great. & lib. arb. c. 20. the action, is only from man, and no ways from God, as from an efficient cause thereof. Neither should this seem strange to any man, that in the self same sinful The action, and the obliquity of the act two different things. act, we consider the act and the obliquity of the act, and do affirm the one to be from God, and therefore good, and the other from our selves, and therefore evil, for howsoever the obliquity doth always reside in the act, as privation in a subject, yet they be two distinct things, and may in our understandings admit a separation of the one from the other. And the action must needs be good; or else the obliquity could not subsist, for sin hath not any being, in rerum natura, if we consider it simply in itself, but as it is subsistent in some subject that is good, as the Philosophers do most truly affirm. And therefore we say that there is no being, nothing that doth subsist in rerum natura, whether it be a substance, or an action, that can be so evil, but it is also good; but in diverse respects, as, evil in regard of the privation of good, and good in regard of the subject wherein this privation of good doth inhere. And so you see that although every action is from God, yet the sin and the obliquity of the action is from man. But then again it is objected, that God knoweth we will commit the sin when we do commit the act, and he knew Adam would sinne when he created Adam, and therefore he should either hinder us to sin, or not complain that we do sin. I answer, that knowledge, being a The knowledge of God that man will sinne, is not the cause that he doth sin. mere conceining of a thing (which is a thing proper to the understanding, and not to the will) cannot work any thing outwardly, and therefore cannot be the cause of any thing, for I know that an old man must needs die, and that a rotten house will soon fall, if it be not re-edified, and yet I am the cause of neither; even so, Deus nos peccatores noscit, sed non facit, God knoweth, that we will sinne, but he doth not cause us to sin, saith Saint Augustine. Aug. l. 7. d● anima. And I confess that God can as easily hinder sin as to suffer sin to be committed, and could as easily have hindered Adam to have sinned, as to forgive him when he had sinned: for we must not think that God suffereth sin against his will, because he cannot hinder it, for that doth derogate from the power of God, but upon just reasons and for many excellent causes, he made man so that he might either stand or fall. 1. To show a difference betwixt the Why God made man mutable. Creator and the creature, for immutability is proper only unto God, and therefore he made all intelligible creatures, both men and Angels, so that they might either stand or fall. 2. That they might be the more praiseworthy if they did stand, or most justly condemned if they did fall, Nam si diabolus seductionis potestatem Chrys. oper. imperfect. ho. 55. non accepisset, homo probationis mercedem non recipisset, for if the devil had not received power to tempt us, and man that liberty of will, either to have yielded or resisted, than man could not have had the reward of his resistance, or the reproof of his deficiency, saith Saint Chrysostome. And so you see the reasons why God made man so that he might stand or fall. And there be many reasons why he suffered him, and doth suffer all others to fall into sins. Among which I find these three reasons chief alleged. 1. For the declaration of his justice, Why God suffered Adam and all the sons of Adam to fall. in the punishing of all sins. 2. For the manifestation of his mercies, in the pardoning of many sins. 3. For the suppression of our pride, and the declaration of our weak and miserable estate, that without his especial grace, we cannot keep and preserve ourselves from any sin. But yet further it will be objected, Ob. that the Scripture seems plainly to attribute the very sin unto God, as the Lord turned the hearts of the Egyptians, Psal. 105. that they should hate his people, and deal untruly with his servants, that he hardened the heart of Pharaoh, and the heart of Eglon, and such like. judg. 3. I answer: that in every sin there are three concurring agents to be considered. And the sin is ascribed sometimes to the one, and sometimes to the other, but ever in a different respect. As, 1. It is ascribed to God, as the author How sin is ascribed to God, to the devil, & to man. by whom we receive power to do every action and motion. And as the voluntary sufferer of the obliquity or pravity of the action, for the reasons above showed; and thus God is said to harden the hearts of the wicked, or to deliver Psal. 81. 13. Rom. 1. Aug. tom. 7. de gratia & lib. arbit. cap. 20. them to vile affections, Non malum efficiendo, sed gratiam denegando: Not by effecting the evil, but by suffering man to have that power to do the evil, and by denying his grace to hinder and prevent that evil. 2. It is ascribed to Satan, as the enticer and suggester of man, to the pravity of each action & motion, and so Satan is said to have moved David to number 1 Chron. 21. 1. 2 Cor. 4. Israel, to have filled the heart of Ananias, and to have blinded the eyes of the wicked, not by giving any power to do any action or motion (for that is only from God) but by enticing man, à directo Tullius in parad. scopo aberrare, to pass the prescribed bounds, and so to pervert, to corrupt every action. 3. It is ascribed to man, as the next author of the action, and the sole doer of the sin, by averting from the right scope, and yielding to the enticement of Satan, to deprave and corrupt the action. And so Pharaoh is said to have Exod. 7. 22. etc. 8. 16. hardened his own heart, and all the wicked are said to walk in their own Gen. 6. 5. ways, and according to the lusts of their own hearts. And therefore all sins Psal. 8 1. are properly the works of men, because they are the next and immediate authors of the same. Lastly, it is objected, that he commanded Ob. Abraham to sacrifice his son, and bad the Israelites to rob the Egyptians, and willed the death of his own Son, etc. but all these are sins, therefore sins proceed from him. I answer: that whatsoever God commandeth Whatsoever God would have done is no sin. to do, to do the same is no sin, for sin is the transgressing of his commandment. And yet for the fuller understanding of this point, viz. the doing of the thing which God willeth, or commandeth, I say, that in some it may be a sin, in others no sin. For, It is not enough for us to do what he biddeth, but we must be sure to do it in that very manner that he prescribeth, and to that very end which he intendeth, Quia modus & finis actionis constituunt actionem, Because the manner and the end of an action, doth make the action good or bad. And therefore I say, that if Abraham The manner of doing, and the end of actions, makes them either good or evil. had killed his son, merely because he would obey God, and fulfil his will in all particular respects, he had not sinned. Nor yet the jews in crucifying the Son of God (whereof the other was a type and figure) if they had done the same, only to fulfil the will of God, and in the same manner, and to the same end, as God had decreed the same. But they did not so, therefore they sinned: for God gave him out of the depth of his love, to die for us that we might be redeemed by him: but they put him to death out of the depth of their malice, and envy against him, and therefore the same act of crucifying Christ, was no sin, as it was decreed by God, but a most grievous sin as it was committed by them. And so you see that God which is the author of grace and goodness, cannot be the author of the evil of sin and wickedness. 2. As he cannot be the author of That God is not properly the author of any punishment. the evil of sin, because he is the author of grace, so can he not be the author of the evil of punishment, because he is the author of peace, for peace is a sweet harmony and consent of all things in their due order, without any manner of distraction or diwlsion, but punishments are the distracting and disturbing of the quiet dispositions of things contrary to their natural inclinations. And therefore I say, that God cannot properly be said to be the author of the evil of punishment. But for the better understanding of this point, I desire you to consider, that this evil of punishment may be taken two ways. 1. As it is evil, and a dissolution of the creature. 2. As it tendeth to good, either in respect of 1. Man. 2. God. 1. In the first sense I say, God cannot be said to be author of this evil, for he desireth not the death of a sinner, he made all things, that they might have their being, Et quia omne agens agit sibi simile, And because every agent worketh an effect like unto himself, therefore God properly worketh the happiness, and not the misery, the salvation and not destruction of his creatures. 2. I say, that the evil of punishment may tend to good, and that 1. In respect of man, and that likewise The manifold good of afflictions. many ways: but especially these three ways. 1. To make him loath his sins, and forsake them. 2. To make him weary of the world and despise it. 3. To make him long for Christ, and desire him. 1. As the correction of a child makes him leave his faults, so the afflictions of the godly make them forsake their sins: for, Before I was corrected I went wrong (saith the Prophet David) but now I have learned to keep thy commandments. And therefore, It is good for me that I have been in trouble, that I might learn to keep thy commandments. God therefore may and doth send afflictions, that they may hedge in the ways of men, and so keep them in the paths of his commandments. And so the Prophet saith, Thou hast hedged in my ways with thorns. 2. Our souls are glued upon the vanities of this world, and therefore as the mother putteth aloes or mustard, or some like bitter things upon her teats, when she would wean her child, that is so fond of her breasts: so doth God anoint the vanities of this world, with the bitter ointment of afflictions, that we might be even weary of the same. 3. He sendeth afflictions not only to make us loathe our sins, and wax weary of the world, but also to make us long for grace, and seek to him for peace, that we may be freed from these miseries: Nam mala quae nos hic premunt Gregor. in Moral. ad Deum nos ire compellunt, For the miseries of this world makes us long for the happiness of the heavenly kingdom, saith S. Gregory. And so in this respect God may be said to be the author of afflictions and punishments, as they tend to this good, to chasten us for our profit that we Heb. 12. 10. may be partakers of his holiness, as the Apostle speaketh. For thus they are like unto the bitter potions of physic, good, because necessary for some good end, otherwise Bonum necessarium extra terminos necessitatis non est bonum, a necessary good is not good, but for necessity's sake: so is physic to procure the health of our bodies, and so afflictions, to procure the health of our souls. 2. In respect of God, punishments Punishments declare the justice of God. and afflictions tend to good, for they are all inflicted upon man for sin, and are the effects of justice, and therefore must needs be good. For, whatsoever is just, is good. But the punishments of the wicked either in this life, or in the future life, are the just judgements of God for sin, therefore in this respect they must needs be good. They show God's hatred unto sin, and his justice in punishing all sinners. And so I confess that in these respects the Prophet might most truly say, there was no evil in the city which the Amos 3. 6. Lord had not done; and God himself say, I and none else do form the light, and create darkness, do make peace, and create evil, (i) as I do properly, & suapte natura, of mine own nature, effect that which is good in all respects, so ex quadam sequela, for diverse respects tending to good, I do willingly suffer all evil, yea both the evil of sin, and the evil of punishment, for though neither of these be simply good, yet either of them tend to good, and therefore are suffered of God. For God would never suffer any evil, but that he meant out of that evil to effect a greater good, saith S. Augustine, as by the suffering Aug. in enchirid. ad Laurent. of the sins of the elect he showeth the riches of his grace, and by suffering the sins of the reprobates he makes his power known, and by all the Idem l. 1. de predest. punishments of the wicked, he showeth his wrath against sin, and his just judgement upon the vessels of reprobation. And so you see that God who is properly the author of grace & peace, and of all things simply good, can no ways be said to be the author of the evil of sin, nor of the evil of punishment, but only as it tends to good. And therefore, whensoever we commit sin, remember that that is not from God, and wheresoever we see plagues and punishments, remember these be the wages of sin, and never come properly from God: but either as a means to make us leave our sins, or to show the just judgements of God upon us for our sins. Oh then, beloved brethren, how exceedingly How careful we should be to avoid sin. should we be afraid to sin, for as God doth exceedingly love the things that proceed from himself, and are agreeable to his nature, so he doth exceedingly hate the things that proceed no way from him, but are contrary to his disposition, and therefore he hateth sin with an immortal hatred, and he punisheth sin with everlasting punishments: and therefore o my soul, why wilt thou sinne? why wilt thou fly away from God? but Quo fugis ah demens?— Where wilt thou fly? or how canst thou hide thyself from his allseeing eye? peccata latere erit impossibile, peccatorem apparere erit intollerabile, to hide thy sins is impossible, and for a sinful soul, to appear is intolerable: and therefore S. August. tells thee what thou art best to do, return o Shulamite, return, return again to God, quia non est quo fugias à Deo irato nisi ad Deum ●placatum, for the only way to escape the fury of God when he is angry, is to run unto him when he is pleased, and to say, o my God, o my Father, I have sinned against heaven and before thee, and I am not worthy to be called thy son: but thou art rich in mercy, thou art full of goodness, and thou art the fountain of all grace, and therefore I beseech thee forgive me my sins, and give me thy grace through jesus Christ my Saviour. And so much for the first point, i. the author of goodness, and the giver both of grace and peace, it resteth that I should speak of the second point, (i) the description of this author, set down in these words. God our Father, and our Lord jesus Christ. De 2. In these words the blessed Apostle showeth, that not only God the Father, but also our Lord jesus Christ, is the author and the giver of these blessings, of grace and peace, and of all good things. For though these words our Lord jesus Christ, as they are in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken either to show the Senne-ship, of Christ, as if the Apostle should say, that the author of these blessings is God, the Father of us, and the Father of our Lord jesus Christ, or else to show that Christ is also the author and the giver of these blessings as well as the father, as if the Apostle should say, that they do proceed not only from God the Father, but also from our Lord jesus Christ; yet I think that the meaning of the Apostle is to show that grace and peace do proceed from God the Father, and from our Lord jesus Christ, as from joint authors and coequal givers of the same. For, Having showed in the fourth verse, that God was the father of our Lord jesus Christ, in express words, de filio That grace and peace proceed as well from the son as from the father. suo, concerning his son jesus Christ our Lord, it had been frivolous to do it obscurely, and it had been superfluous so suddenly to show the same again: and therefore doubtless the Apostles meaning is to show that grace and peace do not only proceed from God our father, but also from our Lord jesus Christ. 1. Because he & the father are both one, & opera trivitatis ad extra sunt indivisa, and all the outward works of the blessed trinity are indivisible (i.) unappropriated to one person more than the other, but common to each one as well as the other, quia in operibus ad extra tres personae operantur simul, because in all external actions they all work together, and therefore whatsoever the father doth, the son doth, and what gift or grace soever the father bestoweth, the son bestoweth. 2. Because our Lord jesus Christ became our redeemer, to purchase grace and to be our advocate to procure peace unto us. For 1. That he might bring grace unto us, he received all fullness of Grace in himself without measure, and of his fullness we all receive grace for grace; and so the Apostle showeth that in him, (i) in the man Christ jesus, dwelleth all the fullness of the Godhead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily (i.) personally and substantially, as Hillar. l. 8. de Trinit. S. Hilary expoundeth it. And therefore S. john saith, that the joh. 1. Moses only showed Gods will, Christ gives a power to do Gods will. Law came by Moses, but grace and truth by jesus Christ, for Moses shown us what was the will of God, and what should be done of us, but he could not purchase us the favour of God, nor give us any power to perform his will: but our Lord jesus Christ did bring unto us the love and favour of God, and gave us grace & many gifts of grace, whereby in some measure we are enabled to please God, and to keep his commandments, because he hath not only made our yoke easy and our burden light, because to believe in him (which Math. 11. is the yoke whereby we are yoked unto him) is a great deal easier than to perform the law, (which was the yoke that tied us unto God) but also, worketh faith in our hearts, whereby we may believe in him, and charity whereby we may love him, and all other graces whereby we may serve him. And this the Apostle showeth when he saith that he which descended hath Ephe. 4. 8. also ascended, ut dona daret hominibus, that he might give gifts unto men, (i) not only gifts to wash away their sins, but also to endue their souls with inherent virtues and graces: whereby they might proceed from faith to faith, (i) from a weak and a little faith, to a strong and a lively faith, and from grace to grace, (i) better and better, and from one degree of perfection unto another, until at last they grow to be perfect men in Christ jesus. 2. Touching peace, the Prophet Esay saith, that Christ is the Prince of Esay. 9 peace, and Christ himself saith, in me you shall have peace, and therefore he is called our peace, and our peace he calleth his peace, saying, Pacem meam do vobis, My peace I give unto you. And so in many passages of holy writ, he is said to be the sole procurer of our peace. For the discipline of our peace was laid upon him, saith Esayas. And S. Paul saith, that we have peace with God through jesus Christ our Lord. And so it appears plainly, that he is the author and the giver both of grace and peace. And therefore this doth sufficiently prove the deity of our Saviour Christ. Quia jehova dat gratiam & gloriam, because none but God alone can give either grace or glory, but jesus Christ gives both grace and glory, and therefore Christ must be the true jehova. And so you see the Apostle by both these clauses of this one sentence, and by both these titles, and both persons of this one God, doth show that both of them is the only one joint author and giver of all goodness, because grace and peace doth proceed from God our father, and from our Lord jesus Christ. And because there be many that are called Gods, as 1. Angels, God stood in the assembly of Gods. That there be many which are called Gods. 2. Devils, as Dij gentium Daemonia, the gods of the Gentiles are Devils. 3. Priests, as offerte Dij, let the Priests offer. And, the Gods of the earth are lifted up. 4 Kings, as dixi Dij estis, I said you are Gods. 5. judges, as the cause was brought, ad Deos, unto the Gods, and so of others, therefore, lest we should think these blessings proceeded from any of these, the Apostle saith they come from God the Father, & from our Lord jesus Christ. And so he differenceth the true God and author of these blessings from all other Gods in these 2. especial respects, 1. Of himself, 2. Of us. De 1. In respect of himself, he How the Apostle distinguisheth the true God from others. Aug. de civet. likewise differenceth him from all other Gods, two ways 1. From the unity of his essence. 2. From the trinity of the persons. for 1. The Apostle showeth that the author of these blessings in respect of his essence, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God, and therefore though the Valentinians had their thirty couples of Gods, as Irenaeus witnesseth of them, and the heathens thirty thousand Gods, as S. Augustine out of Varro hath collected, yet do we believe in God, and not in Gods: or as the Nicene creed hath it, in one God: and do pray to this one God, that he would give us grace and peace; for we know he can do it, because he is the God of gods, & causa causarum extra quam nulla causa, and cause of causes besides whom there can be no cause of any goodness, and therefore if he will not, we know all other cannot bestow any good thing upon us. 2. He showeth that in this one God there are diverse persons, for that not only the Father, but also the Son is the author of these blessings: and if the Father and the Son be, the Holy Ghost must needs be also; for he proceedeth from them both, and is the ineffable bond of both, as S. Augustine speaketh, and is the worker and conueyer of all blessings from God to man; and therefore wheresoever the other two persons are expressed, this third personalso must of necessity be included, Quia opera trinitatis ad extra sunt indivisa, because the works of the trinity without, or in respect of outward operations, are indivisible. And therefore we say we have grace and peace from the Father, tanquam a fonte, as from the fountain; from the Son, as from the procurer thereof; and from the Holy Ghost, as from the convayer and worker of the same in our hearts, and so we see that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justin Martyr in expos. fidei. the unity is understood in the trinity, and the trinity is acknowledged in the unity, as justin Martyr speaketh. But against this it may be objected that of these 2. persons the father only is called God, the son is called our Lord jesus Christ. Tertullian answereth, quia nationes a Tertul. l. contra. Praxeam. f. 389. Why Christ is called Lord and not God in many places. multitudine Idolorum transirent ad unicum Deum, ut differentia constitueretur inter cultores unius & plurimae divinitatis, quamuis ex conscientia scimus & Dei nomen & domini, & patri & filio & spiritui sancto convenire, tamen ad quamlibet occasionem effugiendam Deos omnino ne dicimus nec dominos sed Apostolus & nos Apostolum sequentes, Deum patrem appellamus & Dominum nostrum jesum Christum, because the Gentiles from the multitude of Idols which they served, should be drawn to the service of the only true God, that there might be a difference set betwixt the worshippers of one God, and the worshippers of infinite deities, therefore although we certainly know that the name of God, and the name of Lord, may be fitly and most truly attributed both to the father, to the son, and to the Holy Ghost, yet to avoid all occasions that might breed any suspicion or imagination of many Gods, we never say Gods nor Lords, but as the Apostle, so we with the Apostle, do call the Father God, and our Lord jesus Christ. And Theoph: also, doth most excellently Theoph. in 1. Cor. 8. f. 966. resolve this question: Quum audis unus est Deus pater, & unus Dominus Iesus Christus; When thou hearest that there is one God, even the Father, and our Lord jesus Christ, lest thou shouldst think that the name of God is only to be ascribed to the Father, and the name of Lord unto the son, thou must know that either of these names and titles are given to either person without distinction, as Rom. 9 the son is called God, and Psa. 109. the father is called the Lord: as the Lord said to my Lord. But he maketh this distinction because he writ to the Gentiles that worshipped many gods; that they should not have any cause of imagination, that we have many gods as they had: therefore he doth not call the son God, lest they that were used to many Gods, should imagine that we had two Gods, neither doth he call the father Lord, lest they should think we had two Lords. And for this cause (saith Theophilact) neque spiritus hic ullam fecit mentionem auditorum imbecillitati parcens, he makes no mention of the Holy Ghost, by reason of the imbecility and weak capacities of the hearers, even as the Prophets made no direct or plain mention of the son, by reason of the weak apprehensions and understanding of the jews, lest they should presently apprehend some carnal nativity, obnoxious to humane affects: ad oppositionem igitur vanorum Deorum non filij, dixit unum Deum patrem, atque ut opponeret sese mentitis Dominis non patri dixit unum esse dominum jesum Christum. The Apostle therefore calleth the father God, not to deny the deity of the son, and he calleth the son, jesus Christ our Lord; not because the father is not Lord also, but to show the vanity and idle conceit of them that served any other false and lying Lords. Hereby than you see that although when we do speak of these persons asunder, we call either person indiscrimmatim indifferently, and without distinction both Lord and God, yet when we speak of them both together, lest the heathens or any other should think we worship many Gods, if he called them both Gods, we call the father God, and the son our Lord jesus Christ, and this was requisite then by reason of the imbecility of the heathens newly converted from Idolatry: but now those questions touching the unity of the Godhead, and the trinity of the persons, are so sufficiently and learnedly handled, that men are now (we hope) of ripe apprehension, to know this truth, without any such fear of danger as was then, in the infancy of the Church, and the first publishing of this truth. And thus you see the true God and author of these blessings differenced and distinguished from all other false and imaginary Gods, in respect of himself. 2. He is distinguished and described in respect of us; and that two ways. 1. Ab excellentia potestatis, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the excellency of his power, because he is God. 2. A perfectione bonitatis, from the perfection of his goodness, because he is our father and our Lord jesus Christ. The 1. showeth God's greatness, The 2. showeth God's goodness. both which the very heathens ascribed to the true God, though they knew him not: for they said he was optimus maximus, best and greatest, How Gods greatness, and his goodness are most commonly joined together, and why. greatest to show his ableness, and best to show his willingness, to give us all good things. And we find these two titles always joined together, not only by the heathens, but also by Christ himself, and all his Apostles. For Christ in lege supplicandi, when he teacheth us how to pray, saith, Our father which art in heaven, The first clause, our father, sheweth his goodness and his willingness to help us; and the second clause, which art in heaven, showeth his greatness and his ableness to help us. And the Apostles jointly, in lege credendi, when they teach us how to believe, do set down the same thing: I believe in God the father Almighty; and each one of them severally, in log docendi, in all their writings, do join these two points together, that as the first teacheth reverence and fear, so the other should stir up boldness and love, that we should not be too bold, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is God, nor yet too fearful, quia pater, because he is our father. For that neither fear without confidence, nor confidence without fear, can be acceptable unto God, or profitable unto man, because the one breeds presumption, the other desperation, and so each of them destruction. And therefore God doth so order his style, and join his titles together, that his greatness should keep us from presuming, and his goodness from despairing. Whereupon Saint Bernard Bern. ser. 52. paruorum. saith, that these two are the two feet of the Lord, whereby he walketh in all his ways, and fasteneth both these feet upon every sinner that truly turneth unto him. For the goodness of God only would animate the wicked to presumption, and his greatness only would terrify even the godly to desperation, Psal. 128. and therefore David excellently saith, that he would not sing of mercy alone, nor of judgement alone, but his song should be of mercy and judgement together, that so in respect of God's justice, he might retain fear, and in respect of God's mercy he might conceive hope. But as the consideration of God's goodness doth breed in us fiduciam, faith to proceed boldly to the throne of grace, so I would to God that the consideration of his greatness would breed in us devotion and reverence to work our salvation with fear and trembling. For we are all ready enough to lay hold on his goodness, but we are fare enough from any true fear of his greatness. Sinners lay hold on that only, that serve their turn to go on in sin; and therefore the Prophet saith, that supra dorsum Dei fabricaverunt peccatores, prolong averunt iniquitatem, they laid all their sins upon God's back, and multiplied their sins by reason of the multitude of his mercies, they make God all of mercies, only merciful; and never remember that he is iustus & verax, just and Psal. 102. true, as well, as good and gracious. And therefore they add sin upon sin, and despise the goodness and long sufferance of God, and never Rom. 2. think, that his goodness is used to lead them to repentance, and not to encourage them in their wickedness; and so they heap unto themselves wrath against the day of wrath, and declaration of the just judgement of God. And thus much of these titles jointly: it resteth, that we should speak of them severally. And, 1. Of the title that expresseth God's greatness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. Damascen saith that there be two What the word God doth signify. principal names of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the being, or he that is, or I am, as himself said to Moses; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God. And of this latter, he giveth three special etymologies, and derivations. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of running or compassing about, because by his providence over all things, attingit a sine usque ad finem, & disponit omnia suaviter, job 28. Sap. 8. 1. he beholdeth all things under heaven, and disposeth all things orderly, and thus Plato, Proclus, and the rest of the Platonists do interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify the providence of God. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of seeing, because he seethe all things, and all things are patent unto his eyes, and nothing Heb. 4. in the world can be hidden from him, the very thoughts of our hearts are seen of him, a phrase worth the nothing, that it is not only said, Christ knew the thoughts of men, but that he saw their thoughts, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of his all-seeing eye. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of burning Deut. 4. 24. Two properties of fire. and consuming, in respect whereof he is called fire. And that in a double respect. 1. In regard of his wrath, and hatred 1. To consume. against sinners. In which sense Moses saith, Deus ignis consumens est, your God is a consuming fire. To burn the wicked like stubble, and to consume the unto ashes. 2. In respect of the brightness of 2. To cherish. his Majesty to cherish and comfort the godly; in this sense Saint john 1 joh. 1. saith, God is light, and in him is no darkness at all. And therefore God appeared to Moses in a flame of fire, to Ex●d. 3. show that he would cherish and comfort that poor people which were so much distressed and tormented of the Egyptians; these be the two properties of fire, to cherish, or consume: for nothing is so comfortable as fire, if it be before us, nothing so violent, if it be upon us; so nothing is more comfortable than God unto the godly, nothing more terrible unto wicked. Tu terribilis Deus extunc ira tua, who is able to abide his wrath. And to these three derivations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zanch: addeth a fourth. That Zanch de nat. Dei. it may be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by changing δ. into θ. which signifieth fear, because of all nations he should be feared. And indeed, Primus in orbe Deos fecit timor, fear makes us know, there is a God, when a man's conscience telleth him that every good shall be rewarded, and every evil must be punished. And so you have the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God: take it how you will, it serveth. 1. To show us, qualis est Deus, that The greatness of God's Majesty should teach us to fear him. God is a great and terrible God that seethe all things, disposeth all things, and rewardeth all things according to their just deserts. 2. To teach us, quid sit nostri officij, what our duties are, to fear and tremble to offend this great and terrible God, and to be afraid of his judgements; because it is a fearful thing to fall into the hands of the living God. 2. Though God be a burning fire, Exod. 3. yet he consumeth not presently, for though the bramble bush burned, because God was in it, yet it consumed not because his goodness preserved Exod. 3. it; even so, though in the first place we see his Majesty, and his title of fear and reverence; yet in the second place, if you but look a little further, you shall see his lenity, and his titles of love and boldness, not one but many, like a boundless Ocean, that would extol itself in goodness above himself; Our Father and our Lord jesus Christ. Now these titles are to be considered two ways. 1. In respect of the Father. 2. In respect of the Son. In both which respects the love and goodness of God is most abundantly showed unto us, 1. In that he is our Father. 2. In that he is our Lord and Saviour. Of these in order. These two words Our Father contain the sum of the Law and the Gospel. Our Father. De 1. The titles that do express the goodness of the first person are two. 1. Pater, Father. 2. Noster. Our Father. The first is verbum fidei, a word of faith. The second is verbum spei & charitatis, a word of hope and charity: and therefore in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our Father, are contained both, 1. Lex operandi, the law of works. Basil. obseru. 2. Lex credendi, the law of Faith. i. both the Law and the Gospel. For 1. To love God with all our heart, with all our soul, and with all our strength, and our neighbour as ourselves, is the sum of the Law and the Prophets, saith our Saviour: but the name of Father, ut explicat, ita & excitat Eliensis in orat. domin. charitatem, as it showeth the love of God to man, so it stirreth up and kindleth the love of man towards God; & the word noster, Our Father, sheweth the fraternity and brotherhood of us all, as being the children of the same father, and therefore should love one another, even as brethren ought to do, so here is our love to God and our neighbour. 2. The sum of the Gospel is faith working by charity, but Father is a word of faith, a word of boldness, and Our is a word of community, a word of charity. And therefore, as the whole world is described in a little map, saith Synesius; so in these two little words, are most closely included the sum of the Law and the Gospel. And therefore I will handle them more particularly. And first of the word Father, then of Our Father. De 1. God is said to be a Father God is a Father in two respects. in two respects. 1. Respectu filij, in respect of his son Christ jesus. 2. Respectu creaturarum, in respect of all his creatures. 1. In respect of his Son Christ jesus he is always a Father from all eternities. Quia & ille semper Pater, Aug. to. 10. ser. 33. in apend. de diversis. & ille semper filius, ac proinde Pater nunquam non Pater, & filius nunquam non filius, he is always a Father, & the Son is always a Son, and therefore the Father was never no Father, and the Son was never no Son, Sed sicut semper Deus, it a semper Pater habens semper filium, quem semel genuit ex sua aequalem sibi natura: but was as he was ever a God, so he was ever a Father, having ever a Son, which he once begat of his own nature coequal unto himself, saith Saint Augustine. 2. In respect of his creatures, he is said to be a Father. 1. Generally of all his creatures. God is said to be the Father of all his creatures. 2. Particularly of man the chiefest of his creatures. 1. Seeing all creatures have their being from him, he may be well called the Father of them all, quia Pater dat esserei. And therefore job calleth him job 38. Pater plwiae, the father of the rain. And Saint james calleth him, Pater luminum, the Father of the jam. 1. lights. And so in respect of creation, he is the Father of all things. 2. He is the Father of men after a more special manner, than he is of all other creatures whatsoever, and that two ways. 1. In respect of their generation. 2. In respect of their regeneration. For 1. Whereas of all other things he did but say, fiat lux, let there be light, and producat terra, let the earth bud forth, and of all other things he spoke the word, and they were made, he commanded, & they stood fast, yet when man was to be created, he said, Let us make God is more properly the Father of men. man (as consulting with his wisdom) in our own image and likeness, as more properly to be our son then any other creature) and so he breathed in the nostrils of man the breath of life, and man became a living soul. And therefore the very Heathens do ascribe to the soul of man both maxima vis & maximus honos, the greatest power and the greatest honour; and the prince of Philosophers telleth us, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an infusion celestial, and no natural traduction, and therefore doth always seek to mount up super altitudines terrae, above all earthly things, & haerere origini suae, and to be always contemplating of her chiefest bliss, and to enjoy the fruition of the chiefest good. This very point, if there were no more, should move all men to be How negligent we are for our souls. more careful of this heavenly soul then of our earthly bodies. And yet we see all our care is to pamper the body, and come what will of the soul. And therefore a merry fellow, meeting with a friend that protested he loved him as dearly as his own soul, answered, I would thou lovest me as well as thou lovest thy body. For I see thou art fat and well liking, thou feedest thy body daintily, and clothest it gorgeously, but how thou lovest thy soul I know not. And so we do all, we care not what expense we bestow upon our rotten bodies, but we think all to much that we do to adorn and beautify this divine soul. We are like that fellow, that was wonderful fat himself, and road upon a lean horse, and being demanded why himself was so fat and his horse so lean, he answered, he fed himself with his own hands, but he committed the care of his horse to his man Dick. So do we feed our bodies, ourselves, but we commit the care of our souls to others, let them look to our souls, or let them perish. But indeed the excellency of the soul should make us all more diligent for the soul, for this is it that maketh man more excellent than all other creatures. And more properly the son of God than all other sons of God. And therefore the Heathen man could say, Qui animum curat seipsum curate, qui corpus non se sed sua curate, Demosten. apud Volat. qui pecuniam non se nec sua, sed valde aliena curate. 2. God is said to be the Father of man, not only in regard of generation, because he thus created him in his own similitude and likeness, but also in respect of regeneration, because he redeemed and delivered us from our father the devil, and restored us again to the glorious liberty of the sons of God. For when man had sinned, and so from the son of God had made himself the son of satan, there were four things (saith venerable Bede) imposed upon man for his transgression. 1. Ignorance. Venerab. Beda. 2. Impotence. 3. Concupiscence. 4. Malice. For 1. Sin hath so filled us with blindness, as the Apostle showeth, Ephes. 4. 18. that it is natural for every man to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so darkened in the it understandings, Tit. 3. 3. that we neither know God nor yet ourselves. 2. Sin hath made us so frail Four things inflicted on man for sin. and so miserable, as that we have no ability in the world either to do, or say, or wish, or think any thing that is good, as I have sufficiently showed already. 3. Sin maketh us to long and lust with all greediness for that which is evil. Nitimur invetitum semper cupimusque negata. Stolen waters are sweet unto us. And our nature is such as that we do not only, quod vetitur▪ the thing that is forbidden, but we do it, quia vetitur▪ because it is forbidden, so fare doth our concupiscence lead us. 4. Sin makes us so malicious to all goodness, that although our judgement should tell us that such a thing is good, yet are we so averse to goodness that we will forsake it to follow evil: as the Poet in Medea speaketh. Video proboque meliora, deteriora sequor. Seneca Medea. I see what is good & I allow it, yet nature makes me follow that which is evil. And so these things made man now like unto satan, that was made before in the likeness of God. Therefore God respecting and pitying our most lamentable and miserable estate, he sent his only Son Christ jesus to be made unto us, 1. Wisdom. 2. justification. 3. Sanctification. 4. Redemption. Four sovereign salves for our four dangerous maladies. 1. He was made unto us wisdom. How Christ was made unto us a fourfold salve to cure fourfold maladies. For that all our knowledge without the knowledge of Christ is but prudentia carnis, foolishness unto God, but in Christ are hid all the treasures of wisdom and knowledge. 2. He was made unto us righteousness, for that all our righteousness in respect of nature is but pollutio panni●, like the righteousness of the Gentiles, stains & filthiness, & in respect of the law, but storia abducta, like the righteousness of the Pharises, sin guilded, unprofitable because impossible to be performed, but my righteous servant shall justify many, saith the Lord, and therefore believe in him which justifieth the . 3. He was made our Sanctification. For that in all men there is defection, and in the Angel's unfaithfulness hath been found, and how can we be clean that were borne in sin, and conceived in iniquity? but in Christ there was no sin, and in his mouth was found no guile. 4. He was made unto us redemption, for that all the former things had been unavailable for us, nisi etiam sanguis interpellit●● pro me ut saluus sim; unless his blood doth intercede for me, that I may be saved, and therefore Christ gave himself to be the price of our redemption (so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) to suffer for us, to shed his blood for us, and to die for us, and for our sins, to save us from hell, and to rise again for our justification, to bring us unto heaven, in illa instituit, in ista restituit, saith Saint Bernard, by the former paravit nos mansioni, he made us fit for heaven, and by the latter, paravit mansionem nobis, he prepared heaven for us; by the first we have remission of our sins, and by the second, we have hope of everlasting life. But if any man will say the righteousness is Christ's, and the sufferings were Christ's, and what is that to me? I answer, that the fault was Adam's fault, and is that nothing to thee? And therefore, ut peccatum in semine, it a iustitia in sanguine, as sin is justly mine by propagation, so it is not incongruous that righteousness should be mine by imputation, for Christ (saith Saint Ambrose) mihi natus, mihi passus, mihi doluit, quia sibi non habuit quod deleret, did all, whatsoever he did for me; for that there was no cause why he should do any thing for himself. And therefore, seeing Christ died for our sins, and rose again for our justification, and now sitteth at the right hand of God to make intercession for us, though our bodies be but semen terrae & esca verminum, dust and ashes, and the food of vermins, yet our hope is that they shall be changed, and be made like unto the glorious body of Christ. And thus are we made again the sons of God, by regeneration, because we are borne of God, (i) of water and of the spirit, which spirit beareth witness unto our spirits, that we are the sons of God, and have our sins pardoned, our diseases cured, and the image of God renewed in us through jesus Christ our Lord. And in this respect is God most properly called our father, and we his children. Hereby than we may see the difference between this father and all other fathers of men; whether it be 1. In the state of nature, 2. In the state of grace. For in both respects men are said to have diverse sorts of fathers. 1. In respect of our natural being, I find four kinds of fathers: as 1. God which maketh us and breatheth in our nostrils the breath of life. 2. The Earth, element or matter That fathers are so called in diverse respects. whereof we are made. For, I said to rottenness, thou art my fathers, and to the worms, you are my mother and my sisters, saith job, and so the earth is called the mother of us all. 3. Men are called our fathers, and that (as S. Augustine observeth) five Aug. the 12. abus. grad. ways. 1. By Nature, as they which begetteth us of their own seed, and are the instruments of our being, and are therefore called, patres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fathers of our flesh. Heb. 12. 9 2. By Nation, as those that are our ancestors and predecessors of the same country and people; so God said unto Moses, I am the God of thy fathers, the God of Abraham, the God of Isaak, and the God of jaakob. 3. By Age, as those that are our elders, we use to call them fathers. 4. By Admonition, whether it be to good or evil. For S. Augustine tells us, Aug. in Psal. 49. f. 188. that antiqui iniqui patres sunt praesentium; & qui modo sunt iniqui, patres sunt iniquorum posterorum, those wicked men that went before us, are the fathers of those wicked men that are Whose council or example we follow, we make ourselves their children. now, and the wicked men that are now, are the fathers of them that shall be wicked hereafter, and so (saith he) antiqui iusti, patres sunt iustorum qui modo sunt, & qui modo sunt iusti patres, sunt eorum qui futuri erunt, the just men that went before us, are the fathers of those just men that are now, and those just men that are now, are the fathers of them just men that shall come hereafter. And so you see that by following the counsel or example of wicked men, we become the children of those wicked men, and by following the counsels and examples of good men, we become the children of those good and godly men, and therefore they that do the works of Abraham, are said to be the sons of Abraham, and so it was taken among the heathens: and therefore Mitio saith in Terence, Natura tu illi pater es concilijs ego, thou art his father by nature, and I am his father by advice and counsel: for, whosoever causeth us to follow his counsels or examples, whether in good or evil, we make him our father, and ourselves his children by imitation, Nam ille recte pater tuus quem tu Aug. ser. 14. de verb●● Apostoli. fueris imitatus. For he may rightly be termed thy father whom thou dost imitate, saith S. Augustine. 5. By aid and assistance, as when a man doth help and further us in our wants and necessities, we may truly say he hath been a Father unto us. 4. We find that not only men but also the Devils are said to be the fathers of all wicked men, for you are of your father Idemibid. We are the children of the devil by imitation. the devil, saith our Saviour unto the rebellious jews: but you must understand this in respect of imitation, and not of their creation, saith S. Augustine, Quia constat in Catholica fide, quod diabolus nec condidit, nec creavit naturam: for it is certain (saith he) and by our catholic faith we believe that the devil never made any nature, or being, all his drift and desire was to corrupt every being, but because we do the works of the devil, joh. 8. therefore our Saviour saith, we are the children of our father the devil. And so it appears, that before we have the grace of Christ to do the will of God, we are all the children of the devil, and so the Apostle showeth that by nature we are all, filij irae, the sons of wrath: this was the miserable estate of us all before Christ; and is still the state and condition of all the wicked men that are void of the grace of Christ, to be the sons of their father the devil. And thus you see, that God is our father, Men are our fathers, and the Devil is our father also. But herein is the difference, The devil makes us his children by imitation, our natural fathers by propagation, as being the instruments of the making of our bodies only, and therefore are called the fathers of our flesh, but God is the chief agent, and principal maker, not only of the soul, which he formeth and maketh, without any hand of our natural fathers, and therefore is he only called the father of spirits, but also of our bodies. For, he fashioneth the same beneath in the womb, saith the Psalmist: and therefore in respect of our natural being, God is the only chief principal father both of body and soul. 2. In respect of our spiritual being, divers are our fathers in respect of regeneration. I find diverse sorts of fathers: as 1. And principally God himself: for of his own will begat he us with the word of truth, and therefore as he alone is the chief and principal father of our generation, so he is alone the chief and principal father of our regeneration. 2. The Ministers of the Gospel are likewise called our fathers, so S. Paul showeth, I warn you as my dear children, nam ego vos genui, I have begotten Aug. in Psal. 78. f. 351. ●. 1. you with the seed of the word of God. For as the natural fathers are the instruments of our first birth, so are the Ministers the instruments that God useth for our second birth. 3. Kings and Queens are called our nursing fathers and our nursing mothers, because they be custodes utriusque tabulae, the preservers both of Law and Gospel, and do by their power and authority, defend and cherish all those children, that the Ministers by the preaching of the Gospel have begotten and brought forth into the Church of God. And thus you see that in respect of The difference betwixt our heavenly father and all other fathers. spiritual being God is our Father, the Ministers are our Fathers, and the Magistrates are our Fathers also. But herein is the difference, these are but the instruments of our regeneration, or of our preservation: God himself is the chief and efficient cause of both. And so both in respect of our natural God only is our father in all respects. being, and in respect of our spiritual being, all others that are called fathers, are but fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some respects, as instruments only, and not as the efficient cause of any being, but God in both respects is our father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and absolutely, because he is the efficient and principal cause, both of our first and second birth. And therefore in regard of this our Saviour saith, call no man father upon earth, unus enim pater vester Deus. For one is your father even God, (i) principally and properly in all respects, you can find none that can be said to be your father upon earth, either in respect of generation, or regeneration, and therefore you should not ascribe that unto them, which is proper unto God: For this is not spoken to show that in no respect they be our fathers which have begotten us, either in our first or second birth, but to show that properly or principally in all respects, they are not our fathers of either being. And so S. Augustine saith that our Saviour spoke not this, hoc vocabulum honoris humani de loquendi consuetudine tolleretur, sed ne gratia Dei, qua in hanc vitam generamur & in aeternam vitam regeneramur, naturae vel potestati vel sanctitati cuiusquam hominis tribueretur. That this world of humane honour should be taken away from use, but that this grace and goodness of God whereby we are brought into this life, and begotten again unto eternal life, should not be ascribed to nature, or to any power or sanctity of any man whatsoever but only unto God, to whom it properly belongeth. And thus you see how God is our Father, and what is the difference betwixt this our heavenly father, and all other fathers whatsoever. And this may serve to teach us many excellent lessons, and that two ways. 1. In respect of God. 2. In respect of ourselves. 1. In respect of God, it showeth these two especial things: 1. The greatness of God's love. 2. The immutability of his love. 1. The greatness of God's love is hereby sufficiently showed, in that he expresseth the same by no less title of love, than the name of a father: Quia nomen patris plenissimum est amoris, for the name of a father is a word full of love. And so S. john showeth, Behold 1 joh. 3. 1. what love the father hath showed on us, that we should be called the sons of God. And therefore it is apparent, Quanta Domini indulgentia, quanta circa nos dignationis etus & bonitatis ubertas, qui sic nos docuit scire eum patrem esse nostrum, & nos esse filios eius; What indulgency and plenty of goodness & respect the Lord showeth unto us, in that he hath taught Cyprian. in lib. de orat. dominica. The love of God is unchangeable. us to know him to be our father, and ourselves his children, saith S. Cyprian. 2. The immutability of God's love is likewise showed in the name of father, Nam pater etiamsi offensus est tamen pater, & filius etiamsi nequam est tamen filius: for a father though he be offended is still a father, and a son though he be wicked is still a son. A master indeed can cease to be a master, but a father can never cease to be a father, and therefore in the very depth of sin, we may be bold to cry to God for pardon, Nam et si peccator amisit ingenuitatem filij, creator tamen non amisit pietatem patris, for though the sinner may lose the duty of a son, yet the Creator cannot lose the love and piety of a father, and therefore is he always gracious and ready to receive us, if we had any grace, to turn and seek unto him. 2. In respect of ourselves, this doctrine, that God is our father, may teach us many excellent lessons. 1. By way of comparison of ourselves with others. 2. By way of collection of certain profitable instructions both for ourselves and others. 1. It showeth the excellency of men The exceeding prerogative of Christians above all creatures, above the Angels. above all other creatures in the world, and the excellency of Christians above all other men in the world. For men alone are created in God's image, and so his sons alone of the same image and likeness, and Christians alone are his sons by adoption and grace: and therefore herein the Christians have a pre-eminence above the Angels, for to which of the Angels said he at any time, thou art my son, and I am thy father, in a double sense, (i) both by creation and regeneration? And in this we that are after Christ's manifestation in the flesh under the Gospel, have a prerogative above the Patriarches that were before the Law, and the Prophets themselves that were under the Law; for before the Law was given, Abraham saith unto God, Shall Gen. 18. I speak unto the Lord that am but dust and ashes: and in the Law God saith, I am the Lord thy God, but now he saith, Exod. 20. I am your father and you are my children. And therefore Tertullian, S. Cyprian, Athan. li. 2. fide side Christi, Aug. tract. 106. in Johan. fol. 209. b. 2. S. Athanasius, S. Augustine, and others, upon those words of our Saviour Christ, I have declared thy name unto my brethren, do understand it of the name Father, for that (say they) the name of father was not known unto the jews, Quia veteris Testamenti status erat seruorum, for that the state of them which were under the Law was the state of servants. The believers only under the Gospel are in the state of children. Or if it was known unto them, I am sure it was not, and could not be so fully known, or so confidently used by them, as it is by us. For, considering the Majesty of God, before whom Esay 6. the hills do tremble, and the Angels of heaven cover their faces, and seeing our own baseness, being but dust and ashes, full of uncleanness, the slaves of sin, and the children of the devil, who durst (saith S. Cyprian) call God by the name of father, if Christ himself our advocate had not first put these words in our mouths? but now seeing he which best knoweth his father's love and affection towards us, hath declared God unto us by the name of father, we do most humbly desire him, agnoscere stylum advocati nostri filij sui, to take notice of that style which our Saviour and his son hath taught unto us. 2. From this doctrine, that God is our Father, we may collect, 1. Quid sperandum, what we may hope from him. 2. Quid praestandum, what is our duty unto him. 1. From his fatherly love and affection we may hope for a fourfold fruit: Viz. 1. Of Instruction. 2. Of Correction. 3. Of Indulgence. 4. Of Providence. 1. Instruction: For, parents are Father's are bound to instruct their children. bound to instruct their children, Eph. 6. 4. And therefore Abraham did teach his sons to fear the Lord, and so did josuah, David, and all other good fathers teach and instruct their children to do that which was just and honest, and the very Heathens did account Plutarch. in Lacon. Apoth. those parents worthy of just reproof, that were careless in the good education and instruction of their children. And therefore God being our father, hath such a care to teach his children, that he sent wise men and Prophets, and came himself, and sends us in his own name, and with his own book, to teach all nations, both what they should Matth. 28. vlt. do, and what they should believe. And no doubt but every wise child will receive instruction, as Solomon speaketh, and especially when they have so good a teacher. 2. Correction: For a father must Parents are bound to correct their children. Ecclus. 30. 8. not be too indulgent unto his children, but they must be sure to give them due correction; for, If thou bring up thy son deliciously, he shall make thee afraid, if thou play with him, he shall bring thee to heaviness, saith the son of Syrach: and therefore Solomon saith, Withdraw Pro. 23. 13. not correction from thy child: if thou smite him with the rod, he shall not die. And therefore, God correcteth and chasteneth every child that he receiveth, so that whosoever is exempted a passione August. flagellorum, exceptus est à numero filiorum, from his part of affliction, he is excepted from the number of God's children, he is a bastard and no son, Heb. 12. saith the Apostle. And therefore this should make us all to rejoice in tribulations, because they are infallible arguments to prove us to be the sons of God. 3. Though a father is bound to Father's are very indulgent to their children. correct his child, yet he is so affected to his son, that pro magno peccato panlulum supplicium patri satis est, for a great offence a small punishment will be sufficient for a father to impose upon his son. And therefore though Absalon sought to deprive his father of his kingdom, yet David was most ready to forgive him, if he had sought for any pardon. And though the prodigal child had cast off his father, and wastefully spent all his patrimony, yet when he returned, he was joyfully received, and most kindly entertained of his loving father: even so if we turn unto our heavenly father, he will be willing to forgive us, and most ready to receive us, because he is our father, and in that respect the father of mercies, as the Apostle 2 Cor. 3. calleth him. And therefore this facilitas ad veniam, tender hearted affection, and fatherly love of God towards us, should teach us, virtutem redeundi, at length to say with the prodigal son, I will return and go to my father. For if the love and affection of natural fathers be so great unto their children, as I shown in the foresaid examples, then surely the love and compassion of our heavenly father is a great deal more, for though the mother should forget the child of her womb, yet will not I forget you, saith the Lord. 4. A father careth for his sons, and 2 Cor. 12. Father's are bound to provide for their children. layeth up for his children, saith the Apostle: and so God careth for us; your heavenly father knoweth you have need of these things, saith our Saviour. And according to our need, he is willing to supply our wants, for if you that are evil can give your children good things, how much more shall our heavenly father give to them that want it? neither is he only careful for us, but also for our children, and therefore is called Pater orphanorum, the Father of the orphans, of the poor, the father less and widows, of ourselves, and of our seed after us. Neither is he only careful to provide for us the things of this life, but he provideth for us the goods of eternal life, not lands, and riches, and such like corruptible things, but an inheritance 1 Pet. 1. immortal, and an heavenly kingdom that shall never have ending. And therefore I would to God, we would leave and cast off all distrustful care from us, and as the Apostle wisheth us to cast our care upon God, that careth for all: — curis tabescimus omnes; For this musing care, and carking after the things of this life, deprives us of all true comfort, it distracts our minds, it wearies our bodies, and it makes us unfit and unable to do any true service unto God. And yet all to no end, for when we have done what we can, we are at our life's end, like the mill-wheele at the years end, after all her tumbling and turning, at the same place where she was at the beginning, for, Naked we came into the world, and naked we shall return again. And then as Diogenes said unto Croesus, — quid tibi divitiae Auson. epig. 55. Nunc prosunt regum rex ô ditissime, cum sis Sicut ego solus?— What good will all the wealth in the world do unto us? and therefore seeing God our father careth for us, let us cast all our care upon him. 2. As this doctrine teacheth us what What duties we own to our heavenly father. to hope for at the hands of God, so it teacheth us what we own to God: for as he dignified us with the name of sons, so he requireth of us the duties of sons: And especially these four, 1. Fear. 2. Obedience. 3. Love.. 4. Imitation. 1. If you call him Father, then pass the time of your dwelling here in fear; 1 Pet. 1. 13. How dearly children should love their father. and because we are sons, it must be a filial fear. 2. As the name of a Father doth express his love to us, so it should excite Aug. l. 2. c. 8. de sermone Domini. our love towards him again. For Quid charius filijs debet esse quàm pater? What thing in the world should be so dear unto the children as their father? And therefore if I be a father, where is my love, saith the Lord? Defessum fertur portare ciconia patrem, Aelian. l. 10 c. 16. Hinc illa piet as sancta notatur ave. It is reported of the Stork, that he love's his sire so well, that when he grows old and feeble, the young one will carry it upon his back. And if the bruit beasts do show such love unto their sires, oh what love should we show unto our heavenly father? 3. Children are bound to honour and To obey God is the chiefest honour we can show to God. to obey their father: for a wise son maketh a glad father, saith the Wiseman. But a son can never glad his father better, then by doing his will, and by obeying his voice: and therefore our Saviour saith, Whosoever doth the will of his Father, the same was his brother, his mother, and his sister: and whosoever did the will of the devil, the same was the child of the devil. 4. Children are prone to be imitators of their fathers, though many times they do err with their fathers: but in imitating our heavenly father, we shall be free from the fear of error, and therefore we are enjoined to imitate him, That we should imitate our heavenly Father. and to square all our actions according to the actions of this our father: to be holy as he is holy, to be merciful as he is merciful, and to be, as he is, meek and lowly in heart. For when we are taught, that God is our father, Quid aliud nisi per vitam innocentem nos coelesti patri similes sieri docemur? What are we taught but through an holy and an innocent life to show ourselves like unto our heavenly father saith Greg. Nissen. And so much Nyssen de orat. Dom. for the first word that showeth the goodness of God, Pater. The second word that expresseth his goodness is noster, our father: and this doth also show the brotherhood of men, as father shown the fatherhood of God. And in sum, 1. It excludeth all the wicked from all right in this heavenly Father. 2. It includeth all the godly within the paternity of this Father. 1. In that he is said to be our father, That wicked sinners are not the children of God. here is an appropriation of him unto the godly, and an exclusion of all wicked men from his paternity: for though they be his sons by creation, yet because they do the desires of their father the devil, they cannot be his children by grace: and so S. Cyprian saith, Quod S. Cyprian. inorat. peccator non potest esse filius Dei, sed quibus remissio peccatorum datur, ijs filiorum nomen adscribitur: That a sinner cannot be the son of God, but only those whose unrighteousness are forgiven, and whose sins are covered. And this showeth us the miserable estate of wicked men, exempted from grace, excluded from God, and separated from the society of the Saints of God. And therefore the Saints should have That the Saints should avoid the society of the wicked. nothing to do with wicked men, but should withdraw themselves from those that walk inordinately, as the Apostle speaketh. Yet because the Saints must live always among the wicked, as I shown at large before, and therefore 2 Thess. 3. 6 cannot quite abandon the company of them that are evil, unless we get out of the world, as the Apostle speaketh; 1 Cor. 5. 10. we must remember the counsel of S. Ambrose, Malorum consortia fugere debemus, Ambros. de Off. lib. 1. cap. 20. quoad privatam consuetudinem, non quoad publicam conversationem: We ought to shun the society of sinners in our private friendships and communications, but not in our outward acquaintance and conversations. 2. This word our Father doth include That all the godly are the sons of God. all the godly within his fatherhood, and showeth them all to be his sons, not only by nature, but also by grace, and therefore all the godly are brethren, because they are all the children of the same Father. And this teacheth us, 1. To love one another with all possible How dear the Saints should love one another. love that can be, for that we be brethren, and the children of the same Father. And that (as I shown) in a double respect, 1. Respectu sanguinis. 2. Respectu spiritus. In respect of nature, and in respect of grace: Et maior est fraternitas spiritus quam sanguinis; and grace should tie us a great deal more to love one another then nature, saith S. Augustine, Quia Aug. tom. 10. in Appendie. de diversis, ser. 10. f. 647. natura similitudinem corporis refert, gratia cordis unanimitatem demonstrat, because nature showeth only the similitude of the body, but grace uniteth the hearts. And yet in former times, the love of Val. Max. l. 5. natural brethren was such and so great, that when a soldier in the Army of Pompey had unbeware unto himself Aug. de Ciu. Dei, lib. 2. c. 25. slain his brother that was in the host of Sertorius, and knew the same, when he bestript his body, Seipsum ibi perimens fraterno corpori adiunxit, he slew himself for very grief, and left his body upon his brother's carcase. And the sons of Tyndarus, when Castor Idem l. 8. c. 5. was slain by Idas, Pollux besought jupiter that he might impart half his own life unto his brother. Sic fratrem Pollux alterna morte redemit. And so we read of many others: and therefore how much more ready should we be, that are brethren both by nature and by grace, to lay down our lives for our brethren, as the Apostle speaketh. 2 To love the godly better than the That we are bound to love the Saints better than sinners. wicked: for though they be not to be despised, because they are the works of God, and our brethren by creation, yet are we not to love them so well as those that are our brethren by adoption and grace; and therefore though the Apostle willeth us, to do good unto all Gal. 6. 10. men, yet he wisheth more especially to do it to the household of faith. 3. To expellour pride: for all the elect That we should not despise one another. of what estate or condition soever they be, are the children of the same father, and therefore though thou callest God thy father, yet do not appropriate any thing to thyself more then to the rest of thy brethren; for he is father to none in a special manner singularly, but only to Christ; to all the elect alike. Ambros. l. 5. c. 4. de Sacr. For though we have diverse fathers in earth, some noble, and some unnoble, yet we have but one father in heaven, and he is the father of the poor as well as of the rich: and therefore seeing we have all one father, and we all are brethren, we ought to honour, and not to despise one another; Curio Aug. serm. 135. enim non pudeat aspernari fratrem, quem Deus non aspernatur filium: For why should we be ashamed to take him for our brother, whom God vouchsafeth to take for his son? Remember therefore communem sanctorum & parem esse omnium nostrum conditionem quoad Deum; that the state and condition of the Saints are all alike in respect of God. And yet I would not have any Brethren proveth not that all men are equal. from hence to conclude a parity, for as every flower cannot be a lily, and every star cannot be Phoebus, so every Christian cannot be a Prince or a Priest, and every brother cannot be primogenitus, the first borne, and therefore the fraternity of Christians teacheth charity and equality among them, it teacheth the rich not to despise the poor, but not the poor to equalise themselves with the rich. 4. To exclude all malice, and to increase our love one towards another, ut singuli pro omnibus, & omnes pro singulis optarent salutem, that every one might pray and wish for the good of all, and all for the good of every one. And thus much for the titles that do express the goodness of the Father. De 2. The titles that do express the goodness of the Son, are these three, Lord, jesus, Christ: three words that would require three sermons: but I must be brief. Our Lord. In that he is called Lord, that showeth his authority: in that he is called our Lord, that showeth his servants. De 1. He is Lord two manner of ways, 1. As God in his own nature. 2. As Christ in our nature. 1. He made all things, and therefore How Christ is our Lord. is Lord of all things. So the Prophet saith: The earth is the Lords, and all that therein is, for he hath prepared it upon the seas, and established it upon the floods. 2. He that made all things as God, was made himself to be our Lord, as he is our redeemer. And so Saint Peter saith, Let all the house know for a surety, that God hath made him Lord Act. 2. 17. and Christ. And he was made our Lord after a threefold right. 1. By right of inheritance, God made him heir of all things, and gave Heb. 1. & 2. him the Gentiles for his inheritance, Psal. 2. 8. and the uttermost parts of the earth for his possessions. 2. By right of redemption, he redeemed us from our enemies, he overcame the devil, and took us out of his hands, and so iure belli, by right of war he became our Lord, and because his Father's justice must be satisfied before we could be freed, therefore he paid a ransom for us, and bought us with his own blood, as 1 Cor. 6. 19 the Apostles do declare. Ye are bought with a price, not with gold and silver, or such like corruptible things, but with the precious blood of jesus Christ. 1 Pet. 1. 18. 3. By right of marriage, for he is the husband of his Church, and therefore as the husband is the head, and Ephes. 5. 23. Lord over his wife, so is Christ over his elect. And in these respects Christ That Christ is an absolute Lord every way. is more properly our Lord, then either the Father or the holy Ghost. And he is an absolute Lord in a double respect, 1. Potestatis, of his power. 2. Qualitatis, of his qualities. For, 1. As the Father hath ius absolutum, an absolute right in all his creatures, i. such a right as that he may do what he will with any thing, and no man can say, why dost thou so? As our Saviour showeth, may not I do what I will with mine own? So likewise Christ hath all power given him, both in heaven and earth, as himself confesseth. 2. He is a most absolute and perfect Lord, in respect of all the parts and properties that should be in a Lord and Master. Antoninus wittily observeth, that the word Dominus may be derived four ways, to signify four properties that should be in a Lord. 1. Do minus, there is parcitie. 2. Do minas, there is severity. 3. Do manus, there is piety. 4. Do munus, there is liberality. And in very deed these are very requisite to be in every Lord and Master. 1. The first is lenity, a giving of less punishment unto servants than Christ is wonderful gentle. they do justly deserve, a thing not only commendable, but also most profitable for every Lord, for mercy and truth do preserve the king, and his throne is established through clemency, for this alluring lenity will move every man to go and to continue in such service; whereas cruelty is a vice of beasts, and not of men, saith Seneca, l. de clementia: but Christ is so gentle that he prayed for his greatest adversaries, and useth his patience towards all men to lead them to repentance: to the woman taken in adultery, he said but where be thy accusers? if they do not accuse thee, neither do I accuse thee: and to the sick man that had his infirmity 38. years, he said but sin no more: and to joh. 5. judas that betrayed him, he said but judas betrayest thou the Son of man with a kiss? And therefore in respect of this meekness and lenity, he is called the lamb of God. O then why should not his lenity and goodness induce us to serve him? quia mitissimus est Chrys. hom. 58. in Matth. rex hic noster, for he is the meekest and the easiest to be served upon earth, saith Saint Chrysostome. 2. The second is severity, nam Christ very severe to the wicked. qui non vult duci debet trahi, for it is most fit that he which will not be persuaded by fair means, should be compelled through foul means: and therefore constitutus est super gentes & regna, he is put over kingdoms and nations, ut evellat & destruat, ut dissipat & disperdat, that he may root them, scatter them, and destroy them, i. the wicked and all their wickedness, saith Saint Augustine, quia ut nulli homini Aug. in Psal. claudenda est misericordia, ita nulli peccato impunitas relaxanda est; for as mercy is to be denied to no man, so the punishment of sin is to be remitted to no man, saith Saint Ambrose: Ambros. in l. de office for the sparing of one wicked fellow doth encourage all others in their wickedness. But of Christ it is said, that he shall rule the Heathen with a rod of iron, and break them in pieces like a potter's vessel. And it is no wonder that the meekest man, being provoked, should grow to be the severest man to them that despise his patience and long sufferance: for as hot water cooled is coldest of all, so the Patience provoked is most angry. mildest man moved is angriest of all: and therefore Lactantius saith, That God cometh slowly against a sinner as it were upon leaden feet, but he will recompense the slowlinesse of his coming, with severity of judgement, when he cometh, and pay them home with iron hands. And therefore this should teach us formidine poenae, even for fear of his anger to do him service, for if his wrath be kindled, yea but a little, blessed are all they that put their trust in him. 3. The third is pity and piety, to help the poor and oppressed: for Solomon saith of a good Lord, that manum suam aperuit inopi, & palmas extendit ad pauperes, he opened his hand to the needy, and stretched out the same to defend the poor: and Saint jerom saith, that regum proprium jeron. est etc. it is the property of a king, or a Lord, to do justice and judgement, to Christ most pitiful to the poor. deliver the oppressed out of the hand of the oppressor, and to secure the poor, the fatherless, the widow, and the stranger: but Christ was sent into the world, evangelizare pauperibus, to preach the Gospel unto the poor, etc. And therefore the Apostle saith of him, that he went about doing good, Act. 10. and healing all manner of sicknesses and diseases: and therefore this piety and goodness of this Lord should make us seek unto him for his service. 4. The fourth is liberality, in not detaining any due, but in giving bountiful rewards unto his servants: For, Clamitat ad coelum vox sanguinis & Sodomorum, Vox oppressorum, merces retenta laborum. The detaining of wages is one of those crying sins, that cry to the ears of the Lord for present vengeance, and therefore a Lord should not detain, or take away any thing from his poor servants, as Achab did the vineyard of Naboth, but he should be a liberal rewarder of their service. But our Saviour Christ is the most bountiful rewarder of any service Of all Masters and Lords Christ is the most bountiful rewarder. done unto him, that can be conceived, for whosoever giveth any thing for his sake, he shall receive the same a hundred fold, and whosoever giveth but a cup of cold water in his name, he shall not lose his reward, and therefore the Apostle biddeth us to behold Rom. 11. 22. the bountifulness of God. But here you must note that the We must not look for our reward until we have ended our service. bounty and liberality of a Lord, or Master unto his servants, is not to be done, during the time of their service, for that would make them to neglect their duties, but it should be showed at the end of their time, for during their time, they should have nothing but necessaries, and that not in the daintiest manner neither, for the milk of the goats should be a sustenance for thy family; and therefore our Saviour Christ, though he provideth all things sufficiently, and plentifully for his servants in this life, yet he keepeth his reward, and his chiefest blessing only for the future life; for when they have finished their course, they shall enjoy the crown of righteousness, saith the Apostle, they shall have himself to be the satisfying of their desires, to Bern. see him without end, to love him without loathing, and to praise him without ceasing, then shall they have the reward of their service, a reward indeed, saith Saint Augustine, Quod fide non capitur, spe non attingitur, charitate non apprehenditur, desideria & vota transgreditur, acquiri potest, aestimari non potest, that by faith cannot be conceived, by hope cannot be attained, and by charity cannot be apprehended, it surmounteth all desires, and it passeth all understanding, for the joys of heaven, saith Saint Bernard, adeo innumera sunt, ut nequeunt numerari, adeo preciosa, ut nequeunt comparari, adeo diutina ut nequeunt terminari, are so innumerable, that they cannot be numbered; so precious, that they cannot be valued; and so lasting, that they shall never be finished. And therefore seeing Christ is so meek a Lord to receive us, so strong to defend us, and so bountiful to reward us, let us be most willing to serve him as our only Lord and Master. And so much for the word Lord. It followeth that he is our Lord, for it must be referred to Lord, as well as to father, expressed to the one, understood to the other. Touching this, we must understand that the word our Lord, doth not exclude the reprobate from being under his dominion, as our father doth exclude the wicked from being his children, but only showeth, that After what manner Christ is Lord of the godly and of the wicked. after a more especial manner, he is the Lord of the elect, than he is of all other creatures whatsoever, for he is Lord of all, for of the elect he saith, serve the Lord in fear, and of the wicked he saith, be thou ruler even in the midst of thine enemies, (i) have thou full dominion over them. And therefore, our Lord, sheweth the different manner of his rule and dominion over his people, and not the excluding of any from his rule and dominion; for though he be the Lord of all, yet not after the same manner, nor to the same end, for he is the Lord of the godly, to guide them, to protect them, and to reward them for their good service done unto him: but he is the Lord of the wicked, to punish and destroy them, for not serving him as they ought to do. But it may be some will say, how can he be the Lord of the wicked, when as they refuse his service, follow the world, and obey their master the devil? I answer with the Canonist, that inobedientia subditorum non tollit ius dominationis; The disobedience of subjects takes not away the right of the Sovereign: and therefore though the wicked do serve Satan, yet hath he no right in them, but only by usurpation, and therefore they must look for nothing for serving him, but only their destruction. And so much for the first title that expresseth the goodness of God the Son, our Lord. Now followeth the second. jesus. De 2. jesus. Besides infinite observations that do express the superabundant suavity and goodness of jesus, the very letters of the name and the signification of the word do most excellently show the same. 1. Venerable Bede observeth, that The mystery of the letters in the name jesus. as the name of Antichrist containeth the number of 666. so the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth contain 888. the first is numerus rerum caducarum, the number of the world and worldly vanities, that were made in 6. days, and shall continue 6. ages, to show that Antichrist should be worldly and hunt after earthly dignities, and never attain unto the heavenly felicities. The second is the number of the circumcision of the jews, the resurrection of Christ, and the salvation of us all, 8. souls were saved in the Ark, and 8. is the number of eternity. 2. jesus is derived of the verb jasaper Barrad. ain in fine, which signifieth seruare, to save, and in Greek it signifieth the very same, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, (i) a Danaeus. l. 1. Saviour, or more than a Saviour, as Cicero saith the word doth import. And this signification of his name is justified by the testimony of the Angel who said he should be called jesus because he Matt. 1. should save his people from their sins. For there were two things required at man's hands, before he could be saved. 2. Things required of man before he could be saved. 1. A satisfying of God's justice for the sins we had committed. 2. A fulfilling of all righteousness, which all of us had omitted. The first was necessary to deliver us from hell, which for our sins we had most justly deserved, and The second was requisite to bring us unto heaven, for want whereof we were justly excluded. And therefore 1. In respect of the first, Christ was How Christ discharged both for us. contented to become a curse for us, to be wounded for our sins, and to be broken for our transgressions, that we might be delivered from the curse of the law, and by his stripes to be healed. For seeing the son of God suffered for sin, what could the justice of God require more for the greatest transgressions? 2. In respect of the second he did most perfectly fulfil the royal law, that his righteousness might be imputed unto us, because it was done for us and in our nature, in the person of jesus Christ. And therefore S. Paul speaking of this righteousness, saith, that it is made manifest by the faith of jesus Christ unto all and upon all that believe. And so you see how Christ by washing us from our sins, through his death and passion, and clothing us with his righteousness that he hath performed for us, is become our jesus, our Saviour to deliver us from hell, and to purchase us the inheritance of heaven. And yet for all this many are so addicted to humane merits, that 1. In respect of satisfaction for our sins, though they yield that original sin is wholly and freely in all respects satisfied for by Christ jesus, yet for sins after baptism, they have invented other fountains to wash them away, as 1. The Sacrament of penance consisting of 1. Contrition, The vain devices of men, to satisfy for their sins. 2. Confession, 3. Satisfaction. 2. The Priest's absolution. 3. Masses and Mediations of 1. Saints, and 2. Angels. 4. Works satisfactory, by themselves or others. 5. Extreme unction. 6. Suffering for a time the pains of purgatory. These must be as 6. planks, after shipwreck, whereby they seek to escape the danger of the tempestuous seas of God's wrath. And 2. In respect of enduing us with righteousness, they invent a former A fond distinction of a double justification. and a latter justification, whereof they yield the first to be had from Christ, and affirm the second to be inherent and from ourselves. And therefore they teach that God may not impute righteousness through faith, unless he be righteous of himself also; and that whosoever will defend that the Concilium Trident. sess. 6. can. de iustificat. are justified by faith only, and that for the obtaining of God's mercy, works are not needful, let him be accursed, for that, although the merits of Christ are the most especial deserts, through which Gods mercies and the way to the kingdom of heaven is granted unto us, yet is it in no wise to be reckoned for the only Sentent. 3. distinct. 20. concl. 5. whole and full satisfaction for sins, or the sole means of our justification. And so in both respects they make Christ to be a defective jesus, an imperfect Saviour, neither solely to deliver us from hell, not yet wholly to endue us with righteousness, that we might have the inheritance of heaven. But in a word we answer to these absurdities, and 1. We confess, that contrition, satisfaction, and all such works of piety are commended and commanded by God, most earnestly persuaded unto by the preachers, and most comfortable for the doers, yet in no ways as satisfaction for sins past, but only for prevention of sins to come, and for a testimony of our obedience and thankfulness unto God. And 2. We say, that as there is but one God, so there is but one justification before God, and therefore that which they call a former and a latter justification, That a righteous man may be more righteous. we say (as the Scripture teacheth us) that it is a proceeding and a growing forward from faith to faith, and from grace to grace. And thereby we do conclude that he which is justified may in regard of his apprehension thereof, be said to be more justified according to the measure of his faith to lay hold on that justification which is most absolute and fully performed in the sight of God, and that he which is holy may be said to be more holy according to the measure of grace that he receiveth, whereby he laboureth for uprightness more and more, & endeavoureth to live better and better: but hereupon to build two distinct kinds of justification, before the tribunal seat of God, were to build without foundation, and with ambiguity of words, to deceive poor simple christians. And therefore seeing our jesus hath trodden the winepress alone, and will not give his glory unto another, we do most constantly believe, and as constantly teach, that sicut nudos nos prima gratia in fide genuit, it a nudos per fidem eadem iustificat, & nudos saluabit; as the first grace found us naked of all goodness, so it justifieth us without respect to any goodness of our own, and will likewise save us through the faith in the goodness of the son of That Christ is our sole and perfect Saviour. God; and we say that he alone is the way, the truth, and the life, the α and ο, the author and the finisher of our faith, the beginner and the consummator of our salvation, the alone whole and perfect satisfaction both for the guilt and punishment of all our sins, both original and actual, and the only righteousness, that bringeth us to eternal life, and so alone without any partner agent, the most perfect deliverer of man from hell, and the most absolute giver of everlasting glory, and that neither works of the law, nor inherent righteousness, nor habitual grace, nor any other thing, or name under heaven, can be found whereby we may be saved, but only this sweet name of jesus. And if this be not all-sufficient, or if he hath not wholly and solely, fully and freely satisfied for all my sins, and perfectly gained unto me eternal life without any works or merits of mine, then let my body be damned, and my soul never come unto God's kingdom, for in him is all my hope, and if that fail I perish. But seeing as God said to Abraham, fear not, I am God all-sufficient, so the Scripture saith to me, fear not, he is a jesus all-sufficient, whosoever believeth in him shall never be confounded, I will never commit these two evils, to forsake the fountain of living waters, and to dig unto myself pits and puddles, but I will trust in him, hope in him, and place all my joy in him, and take no joy where I find not him. Si scribas, non placet mihi, nisi legam ibi jesum; si conferas, non sapit mihi, nisi sonuerit ibi jesus: Quia Iesus est in ore meo mel, in aure melos, & in cord jubilum. No writing shall please me where I see no jesus, no conference shall content me where I hear no jesus, no thing shall delight me where I find no jesus, for he is the honey unto my mouth, music unto my ears, and all the joy and delight of my heart. And therefore sweet jesus forsake me not, and let not mine enemy's triumph over me. And so much for the second title, that expresseth the goodness of God the Son, jesus. Now followeth the third, Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the first word jesus, the Apostle showeth, that he whom before he had called our Lord, and Master, is our Saviour: and in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he showeth how he was fitted for the executing of that office to save us, viz. that he was anointed, to be a King, a Priest, and a Prophet, that he might guide us, redeem us, and instruct us. From whence we may observe, before we pass any further, that those whom God intendeth to employ in any That God furnisheth every man that he sendeth of his business, with sufficient gifts to discharge that duty. especial office, he maketh them sit, and furnisheth them with gifts suitable to the nature of the business in which he meres to employ them. For when he sent Moses unto Pharaoh, I will be with thy mouth (saith God) because Moses said, I have a stuttering tongue: and when he sent Esay to prophesy, he touched his tongue with a burning coal from his Altar. The very like we find in jeremy, in Ezechiel, and in all the Prophets and Apostles, he filled them with the holy Ghost, that they might do the work of the holy Ghost: and so here of his own Son, he anointed him, prae consortibus, above his fellows, that he might be a jesus to save his fellows. And therefore let every one take heed how he enters into any office in God's business, lest the Lord should say unto him friend, how camest thou in hither, being no ways fitted for my service? surely, thou didst run before I sent thee, thou didst thrust thyself before I called thee, and therefore I will thrust thee out before thou art willing to go; take him, bind him hand and foot, and cast him into utter darkness, there shall be weeping and gnashing of teeth. But because few consider how they are fitted for their places, but only what gain and profit they shall reap by their places, therefore I wish that they who placed them upon hope of their sufficiency, would likewise displace them upon the fight of their deficiency, and unworthiness of their places and calling: for though some think the calling of the Ministers to be character indelibilis, and therefore once a minister never to be deprived, yet I say that herein they deceive themselves, because they do not rightly distinguish betwixt the outward & the inward character, for there be four sorts of men employed in the business jeron. l. 1. c. 1. comment. in Galat. Four sorts of men in the ministry. of the Gospel, as Saint Jerome saith. 1. The first sort were sent immediately by Christ, as were the Prophets and Apostles. 2. The second sort were sent of God, but by the allowance and approbation of men, and these two sorts are ever furnished with gifts sufficient, for the discharging of their callings from God: and therefore can no ways be discharged, or deprived by man. 3. The third sort are sent of men, and not of God, and these may be silenced and excluded from the ministry. For as they had power to ordain them when they thought them fit, so they have power to deprive them when they see them unfit, either in respect of their notorious crimes, or erroneous opinions, or some such other just and lawful cause. 4. The fourth are those that are neither sent by God, nor yet by men, & therefore should be prohibited and restrained by men, else should we have no order, either in Church or commonwealth. And so you see that those which are not called, nor yet fitted for their callings from God, may be restrained That unworthy Ministers should be displaced. by men: and should be (in mine opinion) because the fitting and furnishing of men with gifts answerable to their callings are the chiefest signs, that they are called by God. For so we see, the Son of God being appointed to be the Saviour of men, he was anointed of God, and so fitted for the office of a Redeemer. Now touching this anointing of jesus (for so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctio) for to fit him to be a Saviour, we must necessarily consider these two points, 1. How he was anointed. 2. To what end he was anointed. De 1. There was a twofold anointing, 1. Inwardly with the 〈◊〉 of grace. 2. Outwardly with material oil. In the first sense Abraham, Isaac and jacob, were Christi Dei, the anointed of God, for of them it was spoken, touch not mine anointed, and do my Prophets no harm, but anointing with material oil, was not yet in rerum natura, and therefore their anointing was with the gifts of God's spirit. In the second sense the Kings, the Priests, & the Prophets, were after the time of Moses anointed with material oil: and of this outward anointing, some think there were two kinds. 1. Either with the vulgar and common oil, or 2. With the holy oil that he commandeth Exod. 30. Moses to make. And they say that the Priests only were to be anointed with the holy oil; because the Lord saith, Whosoever shall make the like ointment, or whosoever shall put any of it upon a stranger, or any Israelite save only the Priests, (saith the gloss) even he shall be cut off from his people. But against this we may object, that Sadocke took the horn of oil from the Temple, and anointed Solomon: and David saith of himself, I found David my servant, with my holy oil have I anointed him. And so Euthymius and Genebrard do affirm, that Samuel and the rest of the Prophets That Christ was not anointed with material oil. did anoint the Kings with this holy oil. Now our Saviour was not anointed with any material oil, for that his kingdom was not of this world, nor his Aug. in Psal. 140. Priesthood after the order of Aaron: but as the Patriarches were Vncti ante unctionem, anointed with the inward unction of the Holy Ghost; so was our Saviour Christ, as S. Peter testifieth. God anointed him with the Holy Ghost and with power. And so Esay cap. 61. And so Saint Cyril, Saint Augustine, Cyril. c. de fide. Aug. de Trinit. l. 15. c. 26. Naz. orat. 4. de Theolog. Nazianzen, and others say, quod unxit eum Deus Spiritu Sancto, non visibili oleo, sed dono gratiae, that he was anointed not with oil, but with grace. But here you must understand that Christ was fare otherwise anointed with the Holy Ghost than were the Patriarches or any other whatsoever. For he was anointed with the oil of gladness above his fellows. And therefore the Apostle saith, that to them were given the graces and gifts of God's Spirit, iuxta mensuram donationis Christi, according to the measure of the gift of Christ, but Christ received the spirit himself without measure; in him is the fullness of all grace, of all virtue, of all knowledge, and all other gifts of God's spirit, mostfully and most perfectly, saith Aquinas, and in him dwelleth the fullness Thom. p. 3. q. 15. of the godhead bodily, saith the Apostle, and from his fullness have we all received grace for grace. And thus you see how Christ, is anointed with the spiritual oil of gladness above his fellows. De 2. That we may understand to what end he was anointed, we must search, to know how many sorts of men were Christi, anointed. And I find three several opinions touching this point. 1. Some, though they yield that Eliensis super haec verba, nolite tangere Christos meos. Priests were uncti, yet do they affirm that none but Kings were Christi: and I am to speak but of them that were Christi. 2. Others, though not much contradicting Barrad. to. 1. de circumcis. Domin. that there were three sorts of men anointed, yet do they rather incline to think that there were but two sorts anointed, that is, Kings and Priests. 3. But many of the ancient writers have thought that Kings, Priests, and Euseb. l. 1. Eccles. hist. Prophets, were not only uncti, but Christi also. Now 1. Touching the first opinion. I see How many sorts of men were anointed. no reason why Christus should be appropriated to Kings, and unctus to the Priests, unless it be only this, that where it is to be referred unto Kings, it is left untranslated, and where it is to be referred to the Priests, it is translated unctus, for in the original both of the Greek and Hebrew, the same word is used, as well where it is spoken of the Priests, as where it is spoken of Kings. But if the not translating of a word Whether Kings only were Christi, and Priests Vncti. retaineth unto it any greater dignity, than it hath being translated, or if the translating of a word derogateth any thing, from the excellency it had in the original, then must it needs follow that it were better not to translate any word at all, lest we derogate any thing from the excellency of the original, for that there is a woe and a curse annexed to the diminishers of the authority of the divine word, whether it be by corrupting, or translating, or any way else. But it is most absurd to say that the translating of a word doth derogate any thing from the dignity of the original word; and therefore seeing in the original, God calleth both Kings and Priests, Christos eius, his anointed, whom he joined together with the same name in the original; I may not sever by the translation, nor make any difference betwixt Christos and unctos, but that the first is a Greek word, and the second a Latin word, that do both signify the same thing, (i) anointed: For I am sure the precept de non tangendo Christos, was spoken of Abraham, Isaak, and jaakob, and they were no more Kings, than they were Priests and Prophets, for neither the word pater nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth declare them to be the one rather than the other, for as they were to govern their households like Kings, so were they to teach them and to bring them up in religion, like Priests and Prophets, and therefore I see no reason that this precept of not touching them, should be given because they were Kings, rather than because they were Priests, or if as one rather then as the other, then why not as Priests and Prophets rather than as Kings, for that Kings are better able to defend themselves then the Priest's or Prophet's: they have the sword Ambros. in erat in Auxent. of vengeance: but dolour, & gemitus, & praeces nostrae sunt arma nostra: sighing and sobbing, tears and prayers are all the weapons that the poor Priests have to defend themselves, saith S. Ambrose. And secondly, for that the Lord setteth this as a manifest reason, why Abimelech should not touch Abraham, Gen. 20. because he was a Prophet, and should pray for him. And therefore seeing this precept, de non tangendo Christos, of not touching Gods anointed was spoken of them that were as well Priests and Prophets, as Kings; and that they should not be touched as Priests, no more then as Kings: I dare not touch the text so roughly, as to say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was more properly given them, as Kings, then as Priests or Prophets. But we see how it is (and it should be so) that no man doth nor should not dare to take the least grain from the excellency of the names or titles of Kings, and yet we see how many, yea Priests themselves, like wicked birds that defile their own nests, that care not how much they speak against, or how little they speak for the excellency of the Priesthood: which makes Policy so great, Piety so little, and Priests so mean and so contemptible. I say not this to derogate the least jota from the dignity or excellency of Kings: God forbidden: and I hope none will imagine that I do, (for I know, and no man can deny, but they be Christi Domini, the anointed of the Lord) but I say this to declare also the excellency of the Priesthood: for in the beginning the same men were Kings, Priests, and Prophets, as Abraham, Isaak, How kings and Priests should defend each other. and jaakob, and especially Melchisedech, king of Shalem, and the Priest of the most high God, and in respect of either office they were styled by the same name, Christi Dei, the anointed of God, and in the latter ending both Kings and Priests shall be attoned, and both shall be regale Sacerdotium: Kings made Priests, and Priests made Kings. And therefore Kings and Priests should be like Moses and Aaron, two loving brethren, they to protect our dignity with the sword of justice, and we to defend their authority with the word of truth: they never to oppress us, and we never to speak against them. 2. Touching the second opinion, Nicholaus de Lyra, Carthusianus, Barradius, Whether the Prophets were anointed. and others, do yield many probable reasons to show that the Prophets were not anointed with any material oil. As, 1. Because we read but of one, even Elizeus, that was ever bid to be anointed. 2. Because we do not read that Elias did anoint Elizeus, but only threw his cloak over him, which throwing of his mantle Carthusianus and Lyra do call his anointing, and therefore they do expound the word, Vnges Elizaeum, to signify nothing else but Eliges Elizaeum, & creabis eum Prophetam, thou shalt choose Elizaeus and make him Prophet in thy stead. 3. Because a little before the phrase of anointing was twice used, for the anointing of the two kings, Hazael, and jehu, and therefore the same phrase was still used to anoint Elizeus for the appointing of him to be a Prophet. 4. Because God himself seemeth to put a difference betwixt Christos and Prophetas, the anointed and the Prophets, when he saith, touch not mine anointed, and do my Prophets no harm, as if Prophets were not included in the word Christos, mine anointed, but rather were of another kind, and because extraordinary, therefore not to be ordained with this ordinary rite which belonged properly to the office of Kings and Priests, which though they were most excellent, yet were they successive and ordinary. 5. Because S. Augustine saith that Aug. in. Psal. 26. duae personae illo tempore ungebantur, two kinds of men were anointed at that time, (i) Kings and Priests, & induabus personis praefigurabatur futurus unus Rex & Sacerdos, utroque munere unus Christus, & ideo Christus a chrismate, (i) vnctione, and in both these persons was prefigured that one king and Priest which was to come, even that one Christ that was to enjoy both functions, and therefore was called Christ, of his anointing: and so both Ruffinus and S. Cyprian were of the Ruffinus in expos. Symb. Cyprian. in sermone de vnctione Christi. same mind. And surely as they do not absolutely deny but the Prophets might be anointed, so do not I absolutely deny but these reasons may be true, to prove that the Prophets were not anointed: yet I am inclined with S. Clemens, Eusebius, Clemens l. 1. recog. Euseb. l. 1. Eccles. hist. and others, to think that these three sorts of men were anointed with material oil. 1. Priests, as Aaron, Exod. 29. 7. 2. Kings, as Saul, David, etc. 1 Sam. 10. 1. 3. Prophets, as Elizeus, 1 Reg. 19 16. And therefore as these were outwardly anointed with oil, so jesus was anointed with the inward unction of the spirit of God, to be 1. A Priest, 2. A King, 3. A Prophet. 1. He was anointed to be a Priest, for the Lord swore and will not repent, thou art a Priest for ever, after the order Psa. 110. 4. That Christ was anointed to be a Priest. of Melchisedech. And in these words the Prophet setteth down, 1. The certainty of his ordination, the Lord swore that thou art a Priest. 2. The irrevocability of his office, the Lord will not repent it that thou art made a Priest. 3. The perpetuity of his Priesthood, thou art a Priest for ever. 4. The excellency of his Priesthood, for it is after the order of Melchisedech. 1. It is certain then that he is a Priest, and so we may see in the 6. of Zach. 13. and almost in all places of the Epistle to the Heb. And therefore Tertullian calleth him Catholicus Tertul. l. 4. contr. Martion. patris Sacerdos, per quem munus Deo offerre debemus, the Catholic Priest of his father, by whom we are to offer our sacrifices of praise and thanksgiving unto God. And although Saint Chrysostome denieth him to have descended Chrys. hom. 16. in c. 5. Matt. of the Priestly lineage, yet venerable Bede affirmeth flatly, that our Lord jesus Christ, which according to the flesh was to be true King & Priest, did therefore de utraque stirpe Dauid sc. Beda l. 1. in c. 1. Luc. & Aaron ipsam carnem suscipere, take his flesh both from the stock of David and Aaron. But whether he did or not, it was not much material, for that his Priesthood was not after the order of Aaron, but after the order of Melchisedech. And so you see the certainty of his anointing to be a Priest. 2. It is irrevocable, not only because the Lord spoke it, which had been enough, because he is immutable, jam. 1. without any shadow of turning, but also because he swore it, and addeth further that he will not repent it, and therefore this truth that he is a Priest, must needs be more irrevocable than the laws of the Medes and Persians, that cannot be changed. 3. It is a perpetual Priesthood, (i) The order of Melchisedech, more excellent than the order of Aaron, in diverse respects. an eternal Priesthood, because it is not after the order of Aaron, but after the order of Melchisedech, for the Priesthood of Aaron was to be abolished when the Priesthood of Christ was to come in esse: but the Priesthood of Melchisedech hath all the notes of eternity. For Melchisedech hath neither beginning of days, nor end of life: but is likened unto the son of God, and continueth a Priest for ever. For when we read of Melchisedech, we never read of his father, of his mother, of his beginning, or of his ending, and such a one is Christ, as he is a God, without mother, wonderfully begotten; as he is a man, without father, wonderfully conceived; as he is a God, without beginning of days, and as God and man, without end of time: and therefore a Priest for ever after the order of Melchisedech. And 4. It is a most excellent Priesthood, because the order of Aaron was fare inferior to this order of Melchisedech, for Levi himself, in the loins of Abraham paid tithes unto Melchisedech, to show that there was no perfection in the Priesthood of the Levites, for the tenth is a sign of perfection Them. part. 3. q. 31. art. 8. (saith Aquinas) in quantum est quodammodo terminus omnium numerorum qui procedunt usque ad decem, in as much as the tenth is the last of all number, which proceed to ten, and then begin again; and therefore he that giveth the tenth unto another, protesteth himself to be imperfect, and ascribeth perfection unto him, to whom he payeth his tenth, and therefore Levi paying tithes unto Melchisedech, did acknowledge himself imperfect, but our Saviour paying tithe to none, showeth himself most perfect. But than it may be objected, that as Ob. Levi, so Christ himself was then in the loins of Abraham, when Abraham paid tithes unto Melchisedech, and therefore Christ himself was tithed. I answer briefly, that Christ was not in the loins of Abraham as all others were: for he was to be derived from Abraham, non secundum rationem seminalem, sed secundum corpulentam substantiam, not according to our natural begetting with man's seed, but only in respect of his corporal substance, and therefore he was in Abraham potius ut medicina vulneris, quàm ut indigens curatione, rather as the physic that heals the sick, or the salve that cures the wound, then as one that Thom. ibid. ex Aug. l. 10. c. 20. sup. Gen. ad litter. wanted to be cured, saith Aquinas. And thus you see that Christ was anointed to be Priest; an eternal Priest, and a most excellent Priest for ever, after the order of Melchisedech, and that (as we do collect) for two especial ends. 1. To make satisfaction for the sins To what end Christ was made a Priest. of his people. 2. To make intercession for them, to gain the love of God again. For these be the two essential parts of the priestly office. 1. Those that were slaves in bondage, had four manner of ways to be redeemed. 1. By Manumission, when they had served out their time. 2. By Exchange, when another was put in their place to endure and serve for them. 3. By Force of arms, when through strength they were taken away. 4. By Satisfaction, when with a price and ransom they were redeemed. But we being the slaves of Satan, had no way to be delivered but only by No way to redeem us but only by satisfaction. the last: for, 1. Our time to suffer, was infinite. 2. No creature could be found that would exchange: and 3. It was against God's justice to take us away by force: and therefore, 4. God's justice must be satisfied, and sufficient ransom must be offered, or we cannot be saved. And therefore Christ was contented to make satisfaction for our sins, and to pay the ransom of our transgressions, touching which S. Augustine Aug. l. 4. c. 13. de trinitate. saith, we should consider these four especial things, 1. To whom this ransom must be offered. 2. By whom it must be tendered. 3. What ransom must be paid. 4. For whom it must be given. 1. God was offended, and therefore to God this offering must be offered, that God's anger may be appeased. 2. God is of pure eyes, and cannot endure the sight of sinners, and therefore such an high Priest it became us to have which should beholy, harmless, undefiled, Heb. 7. 27. defiled, and separate from sinners; Et quia sacrificium Deo offerri non potest nisi per Sacerdotem sanctum & iustum, and because no sacrifice can be offered unto God, but by a just and a holy Priest, saith Saint Augustine, therefore Christ the only Son of God, that just and holy man, in whose mouth was found no guile, became our Priest, that he might offer this ransom or our sins unto his Father. 3. What should be offered was The greatness of the price that was paid for us. prefigured in the law, an offering immaculate & undefiled, for thou shalt choose a kid or a lamb that hath no blemish, and it must be slain too, for without blood there is no remission. And therefore this our high Priest was contented to yield himself to be slain for the sins of his people, to be made himself a sacrifice for us, and to offer himself an oblation unto his Father, as Saint Chrysostome Chrys. to. 2. hom. 13. in c. 1. joh. speaketh. For seeing the thing offered must be clean, Quid tam mundum pro immundandis vitijs mortalium, quàm sine ulla contagione carnalis concupiscentiae, caro nata in utero & ex utero virginali? What can be so clean to purify the uncleanness of men, as that undefiled flesh, that without any touch of carnal concupiscence, was conceived and borne out of a virgin's womb? And seeing our sacrifice must be slain, quid tam aptum huic immolationi quàm caro mortalis, what is fit to be slain then mortal flesh? And therefore what could be better offered of us, or better accepted of God for a Sacrifice, than the body of our priest to be made the flesh our sacrifice? 4. It is apparent that this ransom Tertull. l. contra jud. was to be paid for all sinners, and for all nations, saith Tertullian. And so you see that he was one, to whom this sacrifice was offered, that he was one who did offer it, and that it was but one thing which was offered, and all to make us one with God, and one among ourselves, for whom it was offered. And you see also the greatness of the ransom that was paid, even the flesh of our priest, and the blood of our Saviour, yea such a Priest that was not only a most righteous man, but also the Son of the most righteous God. And so God that gave ourselves unto ourselves in our creation, gave himself unto us in our redemption, & quod homo est esse Cyprianus de idolat. vanitate. voluit Christus, ut & homo possit esse quod Christus est, and was contented to be made what we are, the Son of Man subject to all infirmities, that we might be made what he is, the sons of God filled with all felicities. And therefore, seeing we are redeemed from our vain conversations, not with gold or silver, or such like corruptible things, but with the precious blood of jesus Christ, as the Apostle speaketh, it behoveth us to show all obedience and thankfulness unto God How thankful we should be to Christ for the great ransom he paid for us. for the same, & cum nihil dignum Christo habeamus, and seeing we have nothing to give that is any way worthy to be offered unto Christ, hoc unum damus quod habemus, nosmet ipsos, let us give ourselves unto him that gave himself for us, and offer up our bodies a living sacrifice, holy and acceptable unto him that offered up his body for us. 2. The other part of the Priestly office of Christ is intercession, i. a continual craving and requesting of God, that for that sacrifice and ransom which Christ paid, and offered for man, the grace and favour of God might be restored to man again. Now touching satisfaction (now spoken of) Bellarmine wiser than the rest, yields that it belongeth to Christ alone, because he alone is the ransom for sin, and reconciled us to 1. Tim. 2. God with his own blood. But touching intercession, they join Whether Christ alone be our intercessor. others with Christ in this action, and therefore they have recourse both to the Saints and Angels, and do pray unto them, that they would pray for them unto God, and indeed if they could prove the one, they might be the better excused for doing the other. But Saint Augustine tells us plainly, that although all Christians do commend one another in their prayers to God, pro altero tamen nullus interpellat, sed ipse pro omnibus unus verusque mediator jesus Christus: yet none doth intercede or mediate for the other, but Aug. l. 2. c. 8. contra Parmen. he that intercedeth for all, that one and true Mediator jesus Christ. And Saint john likewise saith, If any man sin, we have an advocate with the Father, 1 joh. 2. jesus Christ the righteous, and he Rom. 8. 34. is the propitiation for our sins. And so Saint Paul saith, that Christ sitteth at the right hand of God, and maketh request for us. But to all these places Bellarmine answereth, that he is not herein called the only and sole advocate for men, and therefore, though he be the chief advocate, yet it proveth not but others may intercede with him. I answer, that it needs not, when we read not of any others that are said to be our advocates but only he. But it is objected, that the fathers taught and maintained this doctrine, that the Saints do intercede and pray Nazianz. orat. de laude Basilij. Aug. ser. 17. de verbis Apostoli. for us: as 1. Gregory Nazianzene saith that Saint Basil was in the heavens offering Sacrifices for us, and prayers for the people. 2. Saint Augustine saith, it is an injury to pray for a Martyr, by whose prayers we on the other side ought to be remembered: and so many others, and therefore they do pray and intercede for us. I answer, first that whosoever will look into that place of Nazianzen, shall there find that Nazianzen doth but think so. And secondly, he shall find that he spoke this Oratorlike, who many times speak to the absent as though they were present, as Pliny saith unto Cicero, salve primus omnium parens patriae. And thirdly, I say that this place of Nazianzen, and likewise that of Saint Augustine do prove nothing We yield that the Saints do after a sort pray for the whole Church. but that in a general manner, they pray for us, as they do for the whole Church; which we do not deny: for that cannot be called an intercession, but rather an approbation of the intercession of Christ, and as it were clerks unto this high priest to say Amen, to approve his will in heaven as we should in earth. And so you see how Christ was anointed to be a Priest, which I think should be sufficient to take away all contempt from the name of Priests. And you see to what end he was anointed priest, first to make satisfaction for our sins, and secondly to make intercession for us, that we might regain his father's favour. And therefore this should teach us, 1. To cast away that deceitful doctrine That we merit nothing at the hands of God. of works satisfactory, or meritory, or call them what you will. For this our Priest hath paid for all, when we could pay for nothing: and he merited all happiness for us, when we merited destruction unto ourselves: and therefore I say with Saint Bernard, that sufficit ad meritum scire quod non sufficiunt merita, herein we merit best when we know that we merit nothing but hell, and when we cry with the Psalmist, Enter not into judgement with thy servants O Lord, for in thy sight can no flesh living be justified. 2. Seeing Christ is our only mediator that prayeth for us, we should only pray to him: for Abraham hath forgotten us, and Isaac is ignorant of That we should pray to none but to God alone. us, but this our Priest will never forget us, he doth at all times hear us, and can at any time help us, if we do call unto him for help. And therefore though we love the Angels, and reverence the Saints, their names are sweet unto us, and their memorial is blessed, yet we will pray to none of them, for we have neither precept from God, nor practise in God's Church to do the same. But we find the same flarly forbidden in many places. For Origen saith, ne quis audeat Origen. l. 5. contra Celsum. praeces offerre nisi soli Domino Deo: Let no man dare to offer prayers unto any but only to the Lord God. And the council of Laodicea doth anathematise all those that leave the Lord Concil. La●d. c. 35. Basil. in orat. de 40. Martyr. Ambros. in l. de viduis. jesus, to pray unto any Saint or Angel. But against this it may be objected, that Saint Basil exhorteth us to have recourse unto them in our necessities, and to pray unto them. And so Saint Ambrose likewise exhorteth the widows to pray unto the Saints, and to the Angels when they were in their necessities. I answer, that Saint Basil doth not say confugiat & oret, but confugit & orat, i. he telleth us what they did, and not what they should do. And it is no marvel that people That we are fain to suffer many things that we do not approve. newly converted from Gentilism to Christianity, should retain something of their old idolatry, and that the godly fathers should be constrained for a while to tolerate those tares among the wheat, lest the good seed scarce rooted should be endangered. For Saint Augustine saith, that he knew Aug. l. 1. c. 24. de moribus Eccl. & l. 2. c. 21. contra Faust. Manich. many that adored sepulchres, and pictures, and such like, and many that drunk most excessively over the dead: but he saith, aliud est quod docemus, aliud est quod sustinemus, & hoc tolerare compellimur donec emendemus; It is one thing that we teach, another thing that is suffered until it be amended. And for the book of Saint Ambrose concerning widows I say with Molinaeus, that it is one of Molinaeus contra Coefetau. his first works, that he made after his conversion, and therefore savoureth of infirmity, and faileth of sound divinity in many points. For in the same book he saith, that the Martyrs if any sin remained in them, did purge the same with their own blood, and this is a doting of the truth, and an error plain contrary unto all truth. For first, who knows not, that no man is void of sin? And secondly, who knoweth not, that no man can wash away his own sins 1 joh. 1. with his own blood? For the Scripture saith plainly, that it is the blood of jesus Christ, that washeth and cleanseth us from all sin. And therefore Saint Ambrose recalleth this error, a Ambros. in c. 1. Ep. add Roman. & saith, it is a miserable excuse to say we go to God by the mediation of Saints, as we go to the king by his officers: for therefore (saith he) do we go to the king, because he is a man, & knoweth not to whom to commit himself, or his affairs, but God knoweth all things, and is ready to receive all men: Ideo ad Deum promerendum▪ suffragatore non opus est, sed ment devota; and therefore we need not any other suffragan to go to God, but a devout and pious heart. And in his oration upon the death of Theodosius, he saith plainly, Tu solus Deus es invocandus, turogandus: Thou only O God art to be prayed unto, thou only O God art to be entreated. And so much for the anointing of jesus to be a Priest. 2. He was anointed to be a king: That Christ was anointed to be a king. For thy throne O Lord is for ever and ever, the sceptre of thy kingdom is a sceptre of righteousness, etc. And this we may see in Psal. 2. 6. jerem. 23. 5. 1. Chron. 17. 12. 14. and in many other places of the Scripture. And this point, viz. that jesus is a king, & how he differeth from all other kings, and what lessons we might learn from this doctrine, I have handled at large in my Treatise of The resolution of Pilate: and therefore now I will but only desire all men to consider, that seeing Christ was a king, and yet refused all pomp of worldly vanities, yea rex fieri noluit, this king would not be made a king in this world, because his kingdom was spiritual, and so not of this world: he was a king of righteousness; then why should not we his subjects imitate this our king herein? It is reported of king Alexander, That we should not too eagerly seek for the things of this world. that his soldiers would imitate him even in his stoop. And if they imitated him in his vices, why should not we imitate our king Christ jesus in his virtues? His kingdom is spiritual, and he is a spiritual king, and therefore if we would be his subjects, we must be spiritual men, and we must utterly despise these worldly vanities. For it is possible we should do both, we cannot serve God and mammon, we cannot be filled with temporal and spiritual things at once. For if thy hand be full of counters, thou must throw away the same before thou canst fill it with gold, saith Saint Chrysostome: even so if thy heart be full of the riches of this worldly kingdom, there can be no room for spiritual riches. Why then do we not seek to be rich jeron. de vita solit. in ep. ad Heliodor. in Christ? nam affatim diues est, qui cum Christo pauper est, for he is truly rich that is poor in spirit, poor with Christ, saith Saint Jerome: and therefore seeing our kingdom is not of this world, cibus & potus sunt divitiae nostrae, meat and drink, food and raiment is all the riches that we should desire, all other things we should willingly leave unto the subjects of this world, apud quos solummodo splendor tectorum attenditur, labes animorum non attenditur: For they only respect the gayness of their houses, and the greatness of their lands, but they never look to the foulness of their souls. And further I must desire you to note this one thing, that Christ is an eternal king, and his kingdom an everlasting kingdom, gloriosum imperium sine fine dabit, and so shall all his subjects have an everlasting kingdom; for that good is no good that wanteth perpetuity: but our life in this How short is the life of man. world is very short, it is but a span long, it is even as nothing, orimur, morimur, as soon as we are borne we draw to our end, & cùm vir crescit vita decrescit, and while a man grows more and more in years, his years grow fewer and fewer unto him, & sic brevis vita & ipsa brevitas semper incerta, and so our life is but a very little little while, and that little while is always uncertain, for Irus erit subito qui modo Croesus erat. There are twenty ways for the vanities of this world to vanish away: and therefore Saint Augustine saith, Si Aug. l. confess. quid arisisset prosperum, taedebat apprehendere, quia pene priusquam teneretur avolabat. If any worldly wealth did offer themselves unto me, I was even loath to accept them, for I saw they were ready to fly from me before I could lay hold upon them. But the kingdom of Christ is a kingdom vnshaken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it knoweth no Chrys●st. in 5. Rom. That the kingdom of Christ is without ending. end, it hath no bounds, and the riches of this kingdom are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, graces given without repentance, never to be taken away. I will therefore conclude this point with that sweet demand of Saint Augustine, Quae maior est insania quàm pro momentanea delectatione perdere aeterna gaudia, & nosmetipso● obligare ad aeterna supplicia! O what great madness is it, or what greater madness can there be, then for a little momentary delight to deprive ourselves of an everlasting kingdom, and to cast ourselves headlong to everlasting destruction? And so much for the kingly office of Christ and his kingdom. 3. He was anointed to be a Prophet, That Christ was anointed to be a Prophet. for I will raise them a Prophet from the midst of their brethren like unto thee, him shall they hear. And therefore he is called pacis annunciator, & Dei fidelissimus testis, the proclaimer of our peace, and Gods most faithful witness. And therefore the Lord saith, that whosoever would not hear that Prophet, that soul should be cut off from his people. Now the parts of his Prophetical office are, The true exposition of the law. The joyful declaration of the Gospel. The infallible prediction of future things. All these he did himself while he was on earth, and now likewise by his spirit inwardly, & by the preachers outwardly he informeth his Church of all truth unto the end of the world, for whosoever heareth you, heareth me, saith this great Prophet, qui omnes Prophetarum prophetias signavit & adimplevit primo adventu, which sealed and fulfilled Tertull. l. contra judaeos. all the prophecies of his precedent Prophets by his first coming, saith Tertullian, and now left none but his own to be accomplished. And thus you see, first how jesus That all Christians are anointed with the graces of God's Spirit. was anointed with the oil of gladness above his fellows. In respect of the sweetness of which oil, the Church saith, meliora sunt ubera tua vino fragrantia unguentis optimi, thy love is better than wine, it is sweeter than the sweetest ointment. And with this ointment he anointeth all his members: and from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are likewise called Christians, quia excellenter unctus corpus suum perungit, because he being most excellently anointed, did anoint all his body, saith Saint Augustine: and so Saint john Aug. in Psal. 103. saith, we have an ointment from that holy one, i from Christ the anointed, that is, the sweet gifts and graces of Gods holy Spirit, as Theodoret doth expound Theodor. in Cant. it, and as the Prophet David did mean when he saith, that the precious ointment was poured upon the head, and ran down upon the beard, even unto Aaron's beard, and ran down to the skirts of his clothing, for this cannot be interpreted literally, of any material oil, 1. Because we never read that Aaron Anton. p. 1. to. 6. c. 2 §. 5. was so anointed, that the oil ran down to the borders of his garments. 2. Because the words immediately following, like the dew of Hermon that fell upon the hill of Zion, must necessarily be spiritually understood; for the dew of Hermon cannot possibly descend upon the hill of Zion, 1. Because they are fare distant the one from the other. 2. Because mount Zion is fare higher than mount Hermon, as Hugo Cardinalis doth observe. And therefore this must be understood of that spiritual oil of gladness, the most excellent graces of God's spirit, that was poured upon the head Christ jesus without measure, and thence ran down upon the beard, (i) the Apostles and Preachers, and so to the skirts of his clothing, (i) to all faithful Christians, be they never so mean. And therefore if we be Christians, (i) anointed with the graces of God's spirit, odor bonus sumus Deo, we smell sweetly in the sight of God; we are like the smell of a pleasant field, which the Lord hath blessed, and he will find in us a savour of rest. But if we live in loathsome sin, we shall smell most odious in the nostrils of God. And 2. you see how Christ was anointed to be King, Priest, and Prophet: which should teach us two especial lessons. 1. The dignity, the superiority, and Dignity of Kings, Priests, & Prophets. the excellency, of Kings, Priests, and Prophets, and that in many respects: For, 1. They only were anointed: a sufficient argument of sovereignty: for if you pour Water, Wine, Vinegar, and Oil, together, they say Oil will needs be uppermost. 2. They were not only anointed with oil, sed oleo sancto, but with holy oil, he took it not from the Apothecary's shop, or the Merchant's warehouse, but from the Sanctuary, to teach us that sacred is their office, whereunto they are designed, sacred the power wherewith they are endued, and sacred the persons whereunto it was applied: and therefore this should teach all men to render unto these their due respects, and to beware of the contradiction of Corah, lest we fall into the same destruction. But it may be some will say, what if these anointed prove wicked? if Kings prove Tyrants, Priests Heretics, and Prophets lewd and lying Prophets, are we still enjoined to the same reverence and obedience? I answer, that some indeed are of mind, if this anointing prove defective, this oil may be wiped off, and as the jews gave there bill of divorcement, so we should have our writ de iusta abdicatione, of renunciation. But if this were allowed, all Kings That inferiors must never stand against their superiors. would be soon made Tyrants, and all Priests, Heretics, in the judgement of the disobedient, and therefore we say, Prove what they will, thou art bound to obey in all civil and outward actions, and never to rebel in any action. For the anointing of these men did not give them grace to execute their offices, but only a just title to enjoy their offices, neither doth it include any thing but a just title of administration, nor exclua● any thing but usurpation: for we read that Cyrus was Christus, anointed, though no christian, and julian was unctus, though worse than a Pagan, and so Saul was the anointed of God when he was forsaken of the spirit of God, and yet David would not touch Saul, though he was a tyrant, and the Christians would not lift up their hands against julian, though he was an Apostata, because they were anointed, (i) appointed of the Lord, though they were none of the true servants of the Lord. For the Lord many times will place wicked men over us for our correction, as well as godly men for our consolation: and therefore when God placeth any, we must not seek to displace him, though he were never so wicked, unless it be by our private prayers, and public patience. Yet I deny not, but in cases of great In cases of extremity we may fly to save our lives. extremities, where loss of life, or danger of soul is imminent, we may with Lot, fly and haste away to save ourselves, ●s David did from Saul, but to take arms against the Lords anointed, or any ways to prove imurious unto them, to their persons, places, or dignities, we may no ways do it, though we had power to do it: as that most excellent example of David towards Saul doth most excellently declare. And therefore S. Ambrose saith, Ambros. orat. in Auxent. We must not rebel against the most wicked Kings. that in such a case we may refuse the doing of the fact if it be contrary to the word of God, but we may not refuse to submit ourselves to the penalty; we may sigh and mourn, but we may not stir up rebellion; we may humbly entreat and beseech, but we may not stubbornly fight, for we are bound to yield our true allegiance, though we be forbid to yield to any wicked performance. And what is said of Kings, I say the same of Priests, that their people should have no hand in their deposition, nam sapientis est, sapientes indicare, and they ever hate us, because we hate their vices. And so much for the dignity and sovereignty of Kings, Priests, and Prophets. 2. Seeing Christ was anointed to be King, Priest, and Prophet, and that Christ was anointed King, Priest, and Prophet, to make every christian a King, a Priest, and a Prophet. 1 Apoc. 6. Acts 2. 24. from Christus we be all christians, it must needs therefore follow, that we were all anointed to be Kings, Priests, and Prophets, and that as he hath appointed Kings, Priests, & Prophets to be such over many, so he hath anointed every man to be such over himself, for so the Scripture showeth, he made us kings and Priests unto God his father: and again, I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, saith the Lord. And therefore this should teach every man, 1. As a King to rule and reign over That every man should rule as a King over his own affections. Virgil. Aeneid. l. 1. his own affections, and as the Poet saith of Aeolus, Luctantes ventos tempestatesque sonoras, Imperio premit, ac vinclis & carcere fraenat. to bridle all our untamed lusts, and to suppress all the unruly motions of our flesh, for this is most certain, that against all the temptations of sin, there is no better remedy than the mortification of our flesh, and the suppression of our affections, but if we be tam graviter temptats, so violently assaulted, and so strongly beset against, that we cannot utterly expel them, nor perfectly subdue them, then let us ever look to this, ut minimè superati, that they may Aug. de civet. Dei l. 1. c. 10. never subdue us and deprive us of our kingdom. For, if they once get the upper hand over us, we shall be no longer Kings, but the bondslaves of sin and Satan. And therefore, ut barbara gens, optima flens, pessima ridens: as barbarous men are best, subdued, but the worst of all when they have their liberty; so these barbarous lusts of our flesh must be subdued, if ever we would be happy Idem in Psal. 137. Kings, & these Babylonish children must be taken, and dashed against the walls (as S. Augustine expoundeth those words of the Psalmist) if ever we would be happy. 2. As Priests, we should all offer up those christian sacrifices that are holy Perkins in expos. Symb. and acceptable unto God: and most especially these, 1. A most pure and an upright life, as the Prophet David showeth, offer the Psa. 4. 6. sacrifice of righteousness, (i) reddite unicuique quod suum est, deal justly and An upright life is an acceptable sacrifice to God. honestly with every man, as holy job did, that was a just and an upright man, for this is a wonderful pleasing sacrifice in the sight of God, and whosoever will use the same, shall with Noah find grace and favour with God. justitia in se virtutes continet owns. 2. We should offer up all manner of prayers and supplications, as the Apostle speaketh: for this is likewise a most acceptable sacrifice unto God, as the Prophet David showeth, let my prayer Psa. 141. 2. Prayer is a sweet sacrifice. be directed in thy sight as the incense, and the lifting up of my hands as an evening sacrifice. Now because prayer is so acceptable a sacrifice unto God, and so profitable an action unto man, I will in few words show thee how it must be done. 1. Thou must prepare thyself, before We must wash ourselves from sins before we pray to God. thou comest to pray, for as it is the note of wicked men, that they have not called upon God, so it is the punishment of a reprobate man, when his prayer shall be turned into sin; but if the fountain be foul, or the conduit defiled, or the cup polluted, how can the liquor choose but be corrupted: even so if our hearts be full of malice, if our mouths be full of bitterness, and our hands be full of blood, as the Prophet speaketh, how can it be but those prayers that proceed from thence should be turned into sin? and therefore if we would be heard in what we ask, we must hear him in what he commands: wash you and make you clean, then pray Esay 1. and he will hear you, offer up this sacrifice, and he will accept it: or else as the precious stone Diacletes loseth all her virtues being once put in a dead man's mouth, so doth that prayer which proceeds from a Sinners mouth. 2. When thou hast prepared thy How prayer should be made. self for prayer, set the pattern of prayer, (i) Christ himself before thy face, and look how he prayed, and so do thou. For 1. He kneeled down, in all humility. 2. He said, Father, in the assurance of faith. 3 He said, o my father, to show his zeal. 4. He prayed 3. times, to show his constancy. 5 And upon the cross he said, father forgive them, to show his charity. 1. Humility then must be the first stone in this building, for the prayer Eccl. 5. 15. of the lowly pierceth the skies, saith Syracides; and this must be, not only inwardly The humble prayer is soon heard. in our hearts, but also outwardly upon our knees, we should worship and fall down, and kneel before the Lord our maker. 2. As Humility casteth us down, and showeth, ubi non sit remedium, that in us there is no health, so, faith must raise us up and show us ubi fit remedium, where we may have help. And S. Cyprian saith, that iuxta mensuram Cyprian. ad Donat. fidei eri mensura impetrandi, according to the measure of thy faith, shall be the measure of thy obtaining, for as a little vessel cannot carry much water, so a little faith cannot obtain jam. 1. great matters. And therefore when you ask, ask in faith, and waver not, saith the Apostle. 3. To faith, we must join zeal, for We must ever pray in faith. God heareth the desire of the poor, & vocem in silentio, and the secret silent voice of the affection: quia ad cordis potius vocem, quam ad corporis aures eius apertae sunt, because he looketh rather to the desire of the heart, then to the voice of the tongue, saith S. Bernard: and therefore a vehement desire, is a loud cry, as the Lord showeth of Moses, Why criest thou unto me, and yet he said never a word. But alas, such is our weakness, that How idle thoughts do many times disturb us when we pray. as the furies are described to have snakes and serpents upon their heads, in stead of hairs, so, by Satan's subtlety and our own infirmity, our heads are distracted with idle thoughts, when we should be most intentive about heavenly meditations. And so S. Jerome complained jeron. in dialog. ad Lucifer. that his mind would be now & then walking in the galleries of Rome, when his tongue would be talking with God. And I read a pretty story alleged, ex vitis patrum, that one offered his horse unto his fellow, if he would say his Lord's prayer, and think on nothing but God: and he began, Our father which art in heaven, hallowed be thy name, but I must have the bridle too (said he) no nor horse neither said the other, for thou hast lost both already. This only showeth that many times when we pray to God, the devil is most busy to make our minds wander about other worldly things. And therefore we should watch in prayer that our hearts and tongues may go together, for verbum forense, the outward work only is but like the loathsome smoke of Sodom, whereas the devotion of the heart is like the pleasant perfume of the sweetest frankincense. 4. We must continue and persevere Plut. in Numa. We must persevere in prayer. Leu. 6. 13. in prayer, our zeal herein must be like the fire that the vestal virgins kept in Rome, or rather like the sacrificing fire upon the altar that ever burnt, and never went out, and as the stone Asbestos in Arcadia (mentioned by Solinus) Polihist. c. 12. which being once set on fire cannot be quenched again, so our hearts being once kindled with zeal by the fire of God's spirit, should always remain fervent in our prayers to God. 5. Lastly our prayers should be in We must be in love with all men when we pray to God. charity, for prayer indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the engaging of our love and charity, for we desire forgiveness of God no otherwise then as we forgive our brethren. Now such a prayer made in humility, in faith, in zeal, with continuance, & in charity, is such a sacrifice, so acceptable unto God, that he will hear us, that he will help us, that he will give us all good, that he will deliver us from all evil. — Nondum mihi defuit hostis. I have had my part in afflictions, I never wanted enemies: yet prayer delivered me out of all their malice. I read of many that always used to Euseb. in vita Consta●t. A most excellent example of a godly man. pray, as that most Christian Constantine, Gorgonia, Trasilla, and diverse others: but above all I admire Paul the Eremite that (as S. Jerome saith) was found dead, kneeling upon his knees, holding up his hands, and looking with his eyes to heaven, & sic cadaver mortui officioso gestu precabatur, and so the dead corpse by this officious gesture did seem to pray. O how happy was the soul of that man without the body, when as the body without the soul seemed so devout! O that it might be so with me, that I might even weary and wear out myself in prayer, that whensoever my master cometh he should find me so doing. 3. Praises and thanksgiving are very Thankfulness is the only thing God requireth at our hands. acceptable sacrifices unto God. For, who so offereth me thanks and praise he honoureth me, saith the Lord: and therefore the Apostle saith, Let us by him offer the sacrifice of praise always to God, that is the fruit of the lips which confess his name. Where I desire you to observe that the Apostle would have us always to offer this sacrifice unto God: in other sacrifices we may have a cessation, but this must be done without intermission: and no marvel, nam Gregor. cùm Deus nunquam cessat benefacere, ideo semper debet homo gratias agere, for seeing God ever bestows blessings and graces upon man, therefore man should never cease to render thanks unto God, saith S. Gregory. And therefore holy David would even at midnight praise the Lord for his righteous judgements, for it becometh well the just to be thankful: and therefore vaetacentibus de te Domine, Woe to Aug. in confess. them that are mute in rendering thanks and praises unto God, for this is all that we render unto God, for all the benefits that he hath done unto us; even to take the cup of salvation, and to call upon the name of the Lord. 4. Relieving of the poor, is another sacrifice Relieving the poor is most pleasing unto God. Phil. 4. 18. that we are to offer, as the Apostle showeth, for I was even filled (saith he) after that I had received of Epaphroditus, that which came from you, an odour that smelleth sweet, and a sacrifice pleasant and acceptable to God: and therefore we should never forget to bestow alms upon the poor, quia manus pauperis est gazaphylacium Christi; for the hand of the poor is the storehouse of Christ. Non memini me legisse mala morte Chrysostom. mortuum qui opera charitatis libenter exercuit. And therefore whatsoever we bestow upon them we lend unto the Lord, and lay it up in store for ourselves against the time of need. And this our Saviour showeth, when he saith unto the godly, Come ye blessed of my father, etc. For I was hungry, and you gave me meat, I was thirsty, and you gave me drink, etc. 5. True repentance is not of least account with God, for the sacrifice of God is a contrite spirit, a broken and a contrite heart, ● God, wilt thou not despise. But here you must understand that true repentance consisteth not only in a ba●e confession, I have done such a fault, and I am sorry for it, but it must have also true contrition, a broken and a contrite heart, saith the Prophet: for it is most certain that ubi dolor finitur ibi deficit Aug. de verb. penitent. c. 13. poenitentia; where there is no true grief and sorrow for sin, there can be no true repentance, as Saint Augustine speaketh. And therefore I wish that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for my manifold sins and transgressions, quia oratio Deum lenit, lachrymae jerom. in Esaiam. cogunt, that as my prayers should move him, so my tears might compel him to have mercy upon me. These and such like are the true sacrifices that every Christian man, as a true Priest, is bound to offer unto God. 3. As a Prophet every Christian man We should be expert in the knowledge of God and of his will. should dispel from himself the mist of ignorance, and increase in all manner of knowledge and understanding, that he may know what the good and acceptable will of God is, for there is nothing more unbeseeming a christian then ignorance of those things that concern Gods will, and his own salvation. The Philosophers indeed could pierce the secrets of nature, & the jews had wit enough, to make a large shekel and a small Epha; and so have we all to know the things of this life. Yet all this can but with Adam teach us a way to run away from God, to make us erie with the Babylonians, as the Prophet speaketh, thy wisdom o Babel hath caused thee to fall, and in the end to overthrew us, as the Poet saith of himself, Ingenio perij qui miser ipse meo. And therefore Christ which is the way, the truth, and the life, that he might bring us to eternal life, hath given us his word, and anointed us with his grace, and poured on us of his spirit, that we might in some measure, understand his word and know his will, and edify ourselves in our most holy faith, and that we might know that this is eternal life, john 17. even to know God, and whom he hath sent jesus Christ. This is nobilissima scientiarum, & scientia The excellency of divine knowledge. nobilissimorum, the most excellent knowledge in the world, and the fittest knowledge for the noblest men of the world: Scientia Prophetarum Dei, a knowledge that the Magicians of Egypt, the Philosophers of Athens, the Rabbins of the jews, and all the worldly wise men are ignorant of it, but the true Prophets of Christ, the true Christians do only know it. Now the only way to get this knowledge is, to search the scriptures, for they testify of me, saith our Saviour, and by them saith S. Jerome, plenam potes Dei jeron. ad Deme●. Idem in pr●●em. in Isaiam. intelligere voluntatem, thou mayst understand the whole will of God. At ignorantia scripturarum est ignorantia Christi; but the ignorance of the Scriptures, is to be ignorant of Christ, and to be folded and swaddled in all errors, as our Saviour showeth, Matth. 21. 29. And therefore if we would be true Christian Prophets, let us ever be conversant in the word of God: and because the Scripture, licet omnibus accessibilis, Aug. epist. 3. ad volus. paucissimis tamen penetrabilis, though they be accessible unto all, all may have them, all may hear them, yet are they understood but of very few, we should pray to God that he would open the eyes of our understanding, that we may Ps. 119. 18. see the wondrous things of his law, and that we may throughly know the whole will of God: and then we should pray for grace to do the will of God, while we are in this mortal life, that we may live in peace with God in the everlasting life, through jesus Christ our Lord, who is blessed for evermore. Amen. jehovae Liberatori. FINIS. Christ saith, God delights not in much babbling, and therefore I made these prayers short, fitting all the chiefest occasions: they will neither burden thy memory, nor hinder thy affairs. Grace before meat. Sanctify, good Lord, these thy creatures for us; and us for thy service: give us grace, we pray thee, to receive them thankfully, and to use them soberly, to thy praise, and our comfort, through jesus Christ our Lord. Amen. Grace after meat. BLessed be the name of our most blessed God, for these and for all other blessings that we have received from him, through jesus Christ our Lord. O Lord save thy Church, preserve our King, give us thy grace, and send us peace for Christ his sake. Amen. A Prayer as we go to bed. O Lord jesus Christ, forgive me I pray thee, all the sins that I have committed this day against thee, and preserve me this night from all dangers: I go naked into my bed, but I beseech thee me with thy righteousness, that I may not go hence naked into my grave. Amen. A prayer when thou risest from bed. O Sweet jesus Christ, I most humbly thank thee for the comfortable rest, that thou hast given this night unto my wearied body, I thank thee for this light that shineth upon me, and I beseech thee grant that the light of thy heavenly truth may shine in my heart; preserve me this day from all evil, and guide me in thy way, by thy holy spirit. Amen. A prayer when thou goest to hear a Sermon. O Most sweet and blessed Saviour, I do acknowledge and confess mine ignorance, and I come unto thee to be instructed, Lord open mine ears that I may diligently hearken unto the words of thy Preacher: and open mine heart, as thou didst the heart of Lydia, that the words which I hear with mine ears, may be ingraffed in my heart, and embraced in my soul, to thy glory, and to mine own endless comfort. Amen. A prayer when thou goest to the Communion. O Eternal God, I see thy justice, and thy hatred against sin, and I see the greatness of thy love to mankind, that for the washing of our sins and the saving of our souls, thou gavest thy only son, thus to be broken, & to shed his precious blood. I pray thee good Lord make me partaker of all the benefit of his passion, and let his death satisfy thy justice for all my sins and transgressions. Amen. A thanksgiving after the Communion. O Most gracious God and loving father, as thou hast given thine only Son jesus Christ to die for our sins, and to be the blessed food of our souls, so we most humbly beseech thee to give us grace that we may die unto sin, and show ourselves truly thankful unto thee for these unspeakable blessings, through the same jesus Christ our Lord. Amen. A prayer to be said in afflictions. O Most just and righteous God, thou always punishest man for sin, and I confess O Lord that my sins deserve a great deal more punishment than thou hast laid upon me; for I have sinned against heaven and against thee, and I am no more worthy to be called thy son: but thou desirest not the death of a sinner, & therefore I most humbly beseech thee to forgive me all my sins, and to turn away thine anger from me, to give me grace that I may make good use of this thy fatherly chastisement, and to deliver me from the same when it pleaseth thee for jesus Christ his sake. Amen. A prayer to be said in our sickness. O Eternal and everliving God, I thy poor and wretched servant, do acknowledge mine iniquity, I do see mine infirmity, I am not able to help myself, and I do confess that thou art just and righteous, thou knowest best what thou hast to do, and it is best for me to submit myself to thy will. And therefore I do most earnestly entreat thee to restore me my health, if it be thy will, or else to give me patience to endure this sickness, to strengthen my faith against all temptations, to make me most willing to forsake this world, and most ready to come unto thee whensoever thou callest. Grant this o gracious God for jesus Christ his sake. Amen. A prayer to be said at the very hour of death. O Saviour of the world save me, forgive me all my sins, and receive my soul into thy hands, o sweet jesus come, even so come quickly. Amen. jehovae liberatori. FINIS.