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THE GLORY OF MANS CREATION. GEN. 1. VER. 26. Furthermore God said, Let Vs make man in our owne Image, according to our likenesse.
THE GLORY OF MANS CREATION. GEN. 1. VER. 26. Furthermore God said, Let Us make man in our own Image, according to our likeness.
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TWo things are considerable in this Text: first, the Creator: secondly, the Creature. And so it will helpe vs in the knowledge of God, and of our selues.
TWo things Are considerable in this Text: First, the Creator: secondly, the Creature. And so it will help us in the knowledge of God, and of our selves.
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Concerning the former, S. Hilarie saith, Perfecta scientia est sic Deum scire, vt licet non ignorabilem, tamen inenarrabilem scias.
Concerning the former, S. Hillary Says, Perfecta scientia est sic God Scire, vt licet non ignorabilem, tamen inenarrabilem scias.
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creden̄dus est, intelligendus est, adorandus est, & his officijs eloquendus est; creden̄dus est, intelligendus est, adorandus est, & his Offices eloquendus est;
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This is a perfect knowledge so to know God, not as one that could not be knowne at all,
This is a perfect knowledge so to know God, not as one that could not be known At all,
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but as one that cannot be expressed.
but as one that cannot be expressed.
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he must be beleeued, he must be vnderstood, hee must be worshipped, and with these offices hee must be spoken of.
he must be believed, he must be understood, he must be worshipped, and with these Offices he must be spoken of.
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Poets write that Prometheus made man of clay;
Poets write that Prometheus made man of clay;
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Res eos non fefellit, sed nomen artificis, mistaking not the thing it selfe, but the artificers name:Rest eos non Fooled, sed Nome artificis, mistaking not the thing it self, but the artificers name:
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for the first man was of the earth earthie. Prometheus was not the Architect in this building; for the First man was of the earth earthy. Prometheus was not the Architect in this building;
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for the Holy Ghost teacheth vs here, by the pen of Moses, that it was God which said, Let vs make man, therefore it is he that hath made vs and not we our selues.
for the Holy Ghost Teaches us Here, by the pen of Moses, that it was God which said, Let us make man, Therefore it is he that hath made us and not we our selves.
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Yet he might haue the concurrence and ayde of others with him, because he saith, Let Vs make man; as if manie were ioyned together in the businesse. Not so neyther: Yet he might have the concurrence and aid of Others with him, Because he Says, Let Us make man; as if many were joined together in the business. Not so neither:
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for, Who hath knowne the minde of the Lord? or was his Counsailor, and hath taught him? who hath giuen him first,
for, Who hath known the mind of the Lord? or was his Counselor, and hath taught him? who hath given him First,
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and he shall be recompensed? When hee said, Let Vs make man, hee spake not vnto the Angels.and he shall be recompensed? When he said, Let Us make man, he spoke not unto the Angels.
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Are they not all ministring Spirits? and then how should they be creating powers? They are our fellow seruants, creatures as we are,
are they not all ministering Spirits? and then how should they be creating Powers? They Are our fellow Servants, creatures as we Are,
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and beneficiaries of God his graces with vs; not consorters or companions of his glorie.
and beneficiaries of God his graces with us; not consorters or Sodales of his glory.
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They are sent forth to minister for their sake that be heyres of saluation, not to be founders or coadiutors of our creation.
They Are sent forth to minister for their sake that be Heirs of salvation, not to be founders or coadjutors of our creation.
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They cannot be seruants in the one, and master workmen in the other: they cannot be creatures and creators:
They cannot be Servants in the one, and master workmen in the other: they cannot be creatures and creators:
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they cannot be Gods messengers and his compeeres too. So man should be created in the likenesse of Angels;
they cannot be God's messengers and his compears too. So man should be created in the likeness of Angels;
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for he saith, Let vs make man in our Image. That Moses confuteth in the next verse.
for he Says, Let us make man in our Image. That Moses confuteth in the next verse.
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In the Image of God hee made man, not in the image of Angels;
In the Image of God he made man, not in the image of Angels;
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vnlesse any should be so vaine to imagine that there is one and the same image common to God and Angels.
unless any should be so vain to imagine that there is one and the same image Common to God and Angels.
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Some of them did affect to bee like vnto the Almightie, and it was adiudged robberie,
some of them did affect to be like unto the Almighty, and it was adjudged robbery,
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for a document of instruction to terrifie euery creature from such presumptuous comparisons, and to conteine all sorts within the lists of their vocation.
for a document of instruction to terrify every creature from such presumptuous comparisons, and to contain all sorts within the lists of their vocation.
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Verily none but God is like vnto God: the Sonne vnto the Father: the Holy Ghost vnto them both.
Verily none but God is like unto God: the Son unto the Father: the Holy Ghost unto them both.
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He only hath the character & image of the inuisible God, that is the first begotten of all creatures.
He only hath the character & image of the invisible God, that is the First begotten of all creatures.
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Philip, he that seeth me, seeth the Father: againe, I and the Father are one; without inequalitie, without dissimilitude: Philip, he that sees me, sees the Father: again, I and the Father Are one; without inequality, without dissimilitude:
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When he saith, Let vs make man, he leaueth no inequalitie. reddidisti authorem cum socium professus es.
When he Says, Let us make man, he Leaveth no inequality. reddidisti Authorem cum Socium Professus es.
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When he addeth, in our image, where can be dissimilitude? Est enim Dei filius Deo patri natura aequalis, habitu minor:
When he adds, in our image, where can be dissimilitude? Est enim Dei filius God patri Nature aequalis, habitu minor:
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In forma serui quam accepit, minor est patre:
In forma Servant quam accepit, minor est patre:
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Aug. de Trinit lib. 1. cap. 7. In forma Dei in quo erat etiam antequam hanc accepisset, aequalis est patri:
Aug. de Trinity lib. 1. cap. 7. In forma Dei in quo erat etiam antequam hanc accepisset, aequalis est patri:
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In forma Dei, verbum per quod facta sunt omnia: In forma serui factus ex muliere, factus sub lege, vt eos qui sublege erant redimeret.
In forma Dei, verbum per quod facta sunt omnia: In forma Servant factus ex Mulier, factus sub lege, vt eos qui sublege Erant redimeret.
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Proindè in forma dei fecit hominem, in forma serui factus est homo, nam si pater tantum sine filio fecisset hominem, non scriptum esset faciamus hominem ad imaginem & similitudinem nostram For the Sonne of God is equall to the Father in nature, inferior by habite:Proindè in forma dei fecit hominem, in forma Servant factus est homo, nam si pater Tantum sine filio fecisset hominem, non Scriptum esset Faciamus hominem ad imaginem & similitudinem nostram For the Son of God is equal to the Father in nature, inferior by habit:
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In the shape of a seruant which he did take, he was lesse then the Father:
In the shape of a servant which he did take, he was less then the Father:
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In the forme of God which he had before he tooke that shape, he was equall to the Father:
In the Form of God which he had before he took that shape, he was equal to the Father:
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in the forme of God, hee was that Word by whom all things were made:
in the Form of God, he was that Word by whom all things were made:
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in the shape of a seruant he was made of the substance of a woman, made vnder the law, to redeeme those that were vnder the lawe.
in the shape of a servant he was made of the substance of a woman, made under the law, to Redeem those that were under the law.
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Therefore being in the forme of God he made man, & being in the shape of a seruant was himselfe made a man:
Therefore being in the Form of God he made man, & being in the shape of a servant was himself made a man:
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for if the Father alone had made man without the Sonne, our Text wold not haue set it downe in these termes, Let vs make man in our owne image, according to our likenesse.
for if the Father alone had made man without the Son, our Text would not have Set it down in these terms, Let us make man in our own image, according to our likeness.
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Seeing then that here a Noune singular, dixit Deus, is ioyned with a Verb plurall, faciamus hominem; and that the Scripture speaketh of God in the one number,
Seeing then that Here a Noun singular, dixit Deus, is joined with a Verb plural, Faciamus hominem; and that the Scripture speaks of God in the one number,
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and the other particularly as of one, and by the name of a multitude, as of manie:
and the other particularly as of one, and by the name of a multitude, as of many:
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I neede not trouble you with further search to whom he speaketh when he saith, Let vs make man, but may rather call you to obserue, that there be manie persons in this vnitie of Godhead,
I need not trouble you with further search to whom he speaks when he Says, Let us make man, but may rather call you to observe, that there be many Persons in this unity of Godhead,
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and yet but one substance in this pluralitie of persons.
and yet but one substance in this plurality of Persons.
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The Father eternall maketh and preserueth all things by his coeternall Wisedome, with his substantiall vertue.
The Father Eternal makes and Preserveth all things by his coeternal Wisdom, with his substantial virtue.
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Christ teacheth vs this cooperation of Father and Sonne: My Father worketh as yet, and I worke.
christ Teaches us this cooperation of Father and Son: My Father works as yet, and I work.
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Now Father and Sonne work not without their loue, their gladnesse and essentiall power, which is the Holy Ghost.
Now Father and Son work not without their love, their gladness and essential power, which is the Holy Ghost.
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If all these persons doe concurre and ioyne together in the worke of mans creation, we see the persons that are spoken vnto,
If all these Persons do concur and join together in the work of men creation, we see the Persons that Are spoken unto,
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and the pluralitie comprehended vnder faciamus. Againe, by the conclusion of their decree, that this excellent creature should be stamped with the print of their owne image, you may discerne the vnitie of their substance;
and the plurality comprehended under Faciamus. Again, by the conclusion of their Decree, that this excellent creature should be stamped with the print of their own image, you may discern the unity of their substance;
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because all three haue but one image, ad imaginem nostram. And indeed there can be but one thing that is infinite.
Because all three have but one image, ad imaginem nostram. And indeed there can be but one thing that is infinite.
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Will you make more then one? Consider first where they shall be conteyned: for one infinite must be conteyned euery where, and fill all places;
Will you make more then one? Consider First where they shall be contained: for one infinite must be contained every where, and fill all places;
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But God is infinite, therefore there can be but one God. Other things increase by multiplication; so doth not the Godhead:
But God is infinite, Therefore there can be but one God. Other things increase by multiplication; so does not the Godhead:
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whatsoeuer is added to it, doth not multiplie, but diminish it.
whatsoever is added to it, does not multiply, but diminish it.
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It is not good for man to bee alone, therefore God made him a helpe meet for him. It is not good for man to be alone, Therefore God made him a help meet for him.
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With God it is contrarie, good for him to be alone, and necessarie too: otherwise hee cannot be such as the Scripture describeth him: three sacred persons without confusion, With God it is contrary, good for him to be alone, and necessary too: otherwise he cannot be such as the Scripture Describeth him: three sacred Persons without confusion,
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and one blessed Deitie without diuision. Noli intellegere vt credas, sed crede vt intelligas: intellectus enim est merces fidei.
and one blessed Deity without division. Noli intellegere vt credas, sed crede vt intelligas: Intellectus enim est merces fidei.
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Vnderstand not that you may beleeue, but beleeue that you may vnderstand; for vnderstanding is thereward of faith.
Understand not that you may believe, but believe that you may understand; for understanding is thereward of faith.
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The worke of creation belongeth to none but to this Godhead alone. Ierem. 10. Let the gods perish that made not heauen and earth.
The work of creation belongeth to none but to this Godhead alone. Jeremiah 10. Let the God's perish that made not heaven and earth.
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And on the other side, he that did it, the Angell would haue adored, Worship him that made heauen and earth.
And on the other side, he that did it, the Angel would have adored, Worship him that made heaven and earth.
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It is attributed to the Father partcularly, Act. 4. Thou O Lord God which hast made heauen and earth &c. doubtlesse against thy holy Sonne Iesus, Herod and Pontius Pilate gathered.
It is attributed to the Father partcularly, Act. 4. Thou Oh Lord God which hast made heaven and earth etc. doubtless against thy holy Son Iesus, Herod and Pontius Pilate gathered.
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The like is ascribed to him also in the articles of our faith, where we professe a Beliefe in God the Father Almightie, maker of heauen and earth:
The like is ascribed to him also in the Articles of our faith, where we profess a Belief in God the Father Almighty, maker of heaven and earth:
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and yet wee hold firmely that the workes of the Godhead Quoad extra, be NONLATINALPHABET, actions common to the whole Trinitie, wherein all three persons doe so concurre,
and yet we hold firmly that the works of the Godhead Quoad extra, be, actions Common to the Whole Trinity, wherein all three Persons do so concur,
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and keepe correspondencie, that euery one hath neuertheless some peculiar operation apart. As for example:
and keep correspondency, that every one hath nevertheless Some peculiar operation apart. As for Exampl:
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The incarnation of the Sonne of God, was an action or common worke of the whole Trinitie;
The incarnation of the Son of God, was an actium or Common work of the Whole Trinity;
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yet the Father had a peculiar part in it, namely, to send his Sonne:
yet the Father had a peculiar part in it, namely, to send his Son:
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And the Sonne againe had his parte, to take flesh, and to combine it into the vnitie of his person;
And the Son again had his part, to take Flesh, and to combine it into the unity of his person;
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which is not communicable to either of the other two persons: for neyther Father nor Holy Ghost could be incarnate.
which is not communicable to either of the other two Persons: for neither Father nor Holy Ghost could be incarnate.
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It was not the Nature of God that did take the Nature of man, for then all three persons must haue beene incarnate.
It was not the Nature of God that did take the Nature of man, for then all three Persons must have been incarnate.
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The Word onely, being the second person in Trinitie, was made flesh, and tooke the seed of Abraham; the person onely was incarnate, which is peculiar to the Sonne alone,
The Word only, being the second person in Trinity, was made Flesh, and took the seed of Abraham; the person only was incarnate, which is peculiar to the Son alone,
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and cannot bee communicated to the Father or Holy Ghost. The Holy Ghost had another part in that businesse;
and cannot be communicated to the Father or Holy Ghost. The Holy Ghost had Another part in that business;
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he came vpon the blessed Virgin, ouershadowed her, and by purifying that part of her substance, built vp a bodie fit for the Word.
he Come upon the blessed Virgae, overshadowed her, and by purifying that part of her substance, built up a body fit for the Word.
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So we doe say in this worke of creation, It was a common action of the whole Trinity;
So we do say in this work of creation, It was a Common actium of the Whole Trinity;
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and neuerthelesse for distinction and order sake, we say, That there was one operation of the Father, another of the Sonne,
and nevertheless for distinction and order sake, we say, That there was one operation of the Father, Another of the Son,
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and another of the Holy Ghost. The Father, as Basil writeth, is NONLATINALPHABET, the Sonne NONLATINALPHABET, the Holy Ghost NONLATINALPHABET.
and Another of the Holy Ghost. The Father, as Basil Writeth, is, the Son, the Holy Ghost.
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The Father the commaunding cause, the Sonne the working cause, and the Holy Ghost the finisher.
The Father the commanding cause, the Son the working cause, and the Holy Ghost the finisher.
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The Father createth by his will, the Sonne by his operation and worke, the Holy Ghost by giuing life and motion.
The Father Createth by his will, the Son by his operation and work, the Holy Ghost by giving life and motion.
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The beginning of the worke is in the Father, and hee createth all things by his Wisedome or Word,
The beginning of the work is in the Father, and he Createth all things by his Wisdom or Word,
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and the Holy Ghost nourisheth, hatcheth, houereth ouer the creatures to infuse life and motion into them.
and the Holy Ghost Nourishes, hatcheth, hovereth over the creatures to infuse life and motion into them.
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In the Creed and wheresoeuer else the Father is called creator of heauen and earth, it doeth not exclude the Sonne and Holy Ghost out of this businesse, In the Creed and wheresoever Else the Father is called creator of heaven and earth, it doth not exclude the Son and Holy Ghost out of this business,
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but sheweth the manner and order of the action, and which person hath precedence.
but shows the manner and order of the actium, and which person hath precedence.
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Is not the creation, which was the first outward work of the God-head, fitly attributed to the first person, that is of himselfe and of no other? Surely this work sorteth best with the Maiestie of the Father. Is not the creation, which was the First outward work of the Godhead, fitly attributed to the First person, that is of himself and of no other? Surely this work sorts best with the Majesty of the Father.
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But that doth not exclude the other two persons, as if they had no part in the matter of creation.
But that does not exclude the other two Persons, as if they had no part in the matter of creation.
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1. Cor. 8. the Sonne is called the onely Lord. 1. Cor. 8. the Son is called the only Lord.
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How? Surely not to infringe the Fathers power, but to exclude Idols and fained gods.
How? Surely not to infringe the Father's power, but to exclude Idols and feigned God's.
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So is the creation giuen to the Father, to exclude creatures and vaine gods; not for derogation of any thing from Son and Holy Ghost.
So is the creation given to the Father, to exclude creatures and vain God's; not for derogation of any thing from Son and Holy Ghost.
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Act. 14. Wee preach vnto you, that you should turne from these vaine idols, vnto the liuing God that made heauen and earth. Act. 14. we preach unto you, that you should turn from these vain Idols, unto the living God that made heaven and earth.
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They were ioyned therefore in the creation of all things else.
They were joined Therefore in the creation of all things Else.
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But the Holy Ghost did so direct the Secretarie of this busines, that here it is conspicuous: But the Holy Ghost did so Direct the Secretary of this business, that Here it is conspicuous:
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the first reuelation of the Trinitie appeareth in the creation of man, that he might so worship and acknowledge God.
the First Revelation of the Trinity appears in the creation of man, that he might so worship and acknowledge God.
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Besides other things that be extraordinarie here, & different from his former course: there hee spake the word and they were made;
Beside other things that be extraordinary Here, & different from his former course: there he spoke the word and they were made;
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he commanded & all things else were created: here hee taketh a greater worke in hand, because he ordereth all aboue the vulgar:
he commanded & all things Else were created: Here he Takes a greater work in hand, Because he Ordereth all above the Vulgar:
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there he left the beasts and trees vnto the earth to be fashioned; here he taketh the worke into his owne handes, and frameth man himselfe:
there he left the beasts and trees unto the earth to be fashioned; Here he Takes the work into his own hands, and frameth man himself:
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he performeth the office of a true parent; he made the body, he infused the soule, Illius est totum quicquid sumus.
he Performeth the office of a true parent; he made the body, he infused the soul, Illius est totum quicquid sumus.
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There hee biddes other things come out of the earth aliue instantly; here the producing of man hath a priuiledge, and is not done so suddenly:
There he bids other things come out of the earth alive instantly; Here the producing of man hath a privilege, and is not done so suddenly:
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there was nothing but producat terra; here the businesse is not passed ouer with a bare mandate, but we haue the summons of a Councell, Faciamus hominē. O the deepenesse of the riches both of the wisedome & knowledge of this Councell!
there was nothing but Produceth terra; Here the business is not passed over with a bore mandate, but we have the summons of a Council, Faciamus hominē. Oh the deepness of the riches both of the Wisdom & knowledge of this Council!
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O great Senate, where all things were determined! Circumspect, where euerie occurrent was foreseene! Holy, where nothing was done vpon aduantage!
O great Senate, where all things were determined! Circumspect, where every occurrent was foreseen! Holy, where nothing was done upon advantage!
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Iust, where place is not left for any complaint!
Just, where place is not left for any complaint!
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What could escape such a consultation, where the Father aduiseth with his Wisedome, considereth seriously with his holy Spirit? not for difficultie that was found in this businesse, more then in the rest: Naturae imperat, possibilitati non obtemperat:
What could escape such a consultation, where the Father adviseth with his Wisdom, Considereth seriously with his holy Spirit? not for difficulty that was found in this business, more then in the rest: Naturae Implead, possibilitati non obtemperat:
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What was hard to him, cui velle est fecisse, whose will was powerfull, that hath done whatsoeuer he pleaseth both in heauen and earth? Whereto then serueth this deliberation? Verily to teach vs that our creation was eminent.
What was hard to him, cui velle est To have made, whose will was powerful, that hath done whatsoever he Pleases both in heaven and earth? Whereto then serveth this deliberation? Verily to teach us that our creation was eminent.
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The skilfull hand of great Besaleel the cunning artificer of all the world, makes it eminent:
The skilful hand of great Besaleel the cunning Artificer of all the world, makes it eminent:
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the deuise held by these three sacred persons for the adorning of it, makes it eminent:
the devise held by these three sacred Persons for the adorning of it, makes it eminent:
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the arrest & resolution of their conference, that they would make man according to their own image & similitude, makes it most eminent.
the arrest & resolution of their conference, that they would make man according to their own image & similitude, makes it most eminent.
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Can any thing be more excellēt then the image of him that is authour of all excellencies? Nothing certainly but the patterne it selfe.
Can any thing be more excellent then the image of him that is author of all excellencies? Nothing Certainly but the pattern it self.
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And if he be magnified of all things else, there is yet more cause that his praise should neuer goe out of our mouthes:
And if he be magnified of all things Else, there is yet more cause that his praise should never go out of our mouths:
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In prosperitie, because he doth comfort vs: in aduersitie, because he doth correct vs: before we were, because he hath made vs: afterward, because he adorned vs: In Prosperity, Because he does Comfort us: in adversity, Because he does correct us: before we were, Because he hath made us: afterwards, Because he adorned us:
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when we sinne, because he forgiueth vs: when wee turne againe, because he helpeth vs:
when we sin, Because he forgives us: when we turn again, Because he Helpeth us:
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when we persist, because he crowneth vs. To him be all honour and glorie both here and throughout all generations. Amen.
when we persist, Because he Crowneth us To him be all honour and glory both Here and throughout all generations. Amen.
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Thus I leaue the Creator, with thankesgiuing, and come now to treate of the creature. In the next Chapter Moyses recordeth mans creation;
Thus I leave the Creator, with thanksgiving, and come now to Treat of the creature. In the next Chapter Moses recordeth men creation;
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The Lord God also made man of the dust of the earth: That none should please themselues too much in the flesh, it was made of dust, and returneth to dust againe. The Lord God also made man of the dust of the earth: That none should please themselves too much in the Flesh, it was made of dust, and returns to dust again.
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But this Text calleth vs to consider of the qualitie, ornament, and fashion, rather then of the matter or substance of our creation, Let vs make man according to our image. But this Text calls us to Consider of the quality, ornament, and fashion, rather then of the matter or substance of our creation, Let us make man according to our image.
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The Scripture giueth this Image, both to the Sonne of God, and vnto man; not alike:
The Scripture gives this Image, both to the Son of God, and unto man; not alike:
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for man is not the whole image of God; the Sonne is: for man is not the Whole image of God; the Son is:
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Man is not the essentiall image, nor coeternall, nor of equall Maiestie with God, as Christ is:
Man is not the essential image, nor coeternal, nor of equal Majesty with God, as christ is:
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man is the created, finite, and image of gratuitie; not the naturall or ingrauen image made vnto the image of God:
man is the created, finite, and image of gratuity; not the natural or engraved image made unto the image of God:
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the Sonne is the verie image of God, not made, nor created, but begotten. In the beginning God made man right;
the Son is the very image of God, not made, nor created, but begotten. In the beginning God made man right;
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Hee looked vpon all that he had made, and they were very good. Besides this generall goodnesse; He looked upon all that he had made, and they were very good. Beside this general Goodness;
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it seemeth here that in particular man had some extraordinarie perfection, as it were a Sunne of brightnes shining in him: it seems Here that in particular man had Some extraordinary perfection, as it were a Sun of brightness shining in him:
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for Moyses relateth not a bare creation, but a creation accomplished with the image of God.
for Moses relateth not a bore creation, but a creation accomplished with the image of God.
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I see you are not vnwilling to heare my poore meditation and discourse hereof: let mee begge the assistance of your prayers also;
I see you Are not unwilling to hear my poor meditation and discourse hereof: let me beg the assistance of your Prayers also;
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then I trust God will guide it to his glorie, & your better satisfaction: otherwise it is a hard province that I take in hand.
then I trust God will guide it to his glory, & your better satisfaction: otherwise it is a hard province that I take in hand.
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For what experience can we haue of this light, that feele nothing but darkenesse within our selues? Wee can haue no knowledge of this image by fruition, but by want of it.
For what experience can we have of this Light, that feel nothing but darkness within our selves? we can have no knowledge of this image by fruition, but by want of it.
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And what if the light of Scripture faileth too? Verily either my eyes be dimme or there is not much set downe in precise termes, wherein Adam his perfection did consist;
And what if the Light of Scripture Faileth too? Verily either my eyes be dim or there is not much Set down in precise terms, wherein Adam his perfection did consist;
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Yet we may happily espy aglimpse thereof in the darknes that possesseth vs. Contraries set together, do cleere one another:
Yet we may happily espy aglimpse thereof in the darkness that Possesses us Contraries Set together, do clear one Another:
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and by the reparation of mankinde, some estimate will bee made, what dignitie it was from whence he fell.
and by the reparation of mankind, Some estimate will be made, what dignity it was from whence he fell.
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Flaccius Illiricus, a man otherwise notably learned;Flaccius Illyricus, a man otherwise notably learned;
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when he comes to consider the nature and condition, as well of originall righteousnesse (which is certainely a great part of the image we seeke for) as of originall sin:
when he comes to Consider the nature and condition, as well of original righteousness (which is Certainly a great part of the image we seek for) as of original since:
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dares not say they be accidents, lest he should extenuate them.
dares not say they be accidents, lest he should extenuate them.
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So by Flaccius his implication, this image must be the very substance of man, and then necessarily eyther body or soule. Sure not the bodie;
So by Flaccius his implication, this image must be the very substance of man, and then necessarily either body or soul. Sure not the body;
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that is but a lumpe of earth, and hath no representation of God at all:
that is but a lump of earth, and hath no representation of God At all:
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vnlesse we should make him a muddie God, as wee are called earthie by reason of these bodies of clay.
unless we should make him a muddy God, as we Are called earthy by reason of these bodies of clay.
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Againe, when the image of God is defaced, yet wee see the bodie remaineth whole and entire.
Again, when the image of God is defaced, yet we see the body remains Whole and entire.
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Anthropomorphites and Iewes may entertaine such opinions: Christians will easily conceiue that the bodie can be no image of God.
Anthropomorphites and Iewes may entertain such opinions: Christians will Easily conceive that the body can be no image of God.
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Neither is it the soule of man;
Neither is it the soul of man;
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so when a man hath lost the image of God, he should loose his soule withall:
so when a man hath lost the image of God, he should lose his soul withal:
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and after his fall man should haue no soule vntill his regeneration and new birth.
and After his fallen man should have no soul until his regeneration and new birth.
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Are not the soules of many wicked ones in hell? Surely the image of God shall neuer come into hell,
are not the Souls of many wicked ones in hell? Surely the image of God shall never come into hell,
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but that substance of man onely, which is destitute of Gods image. The image of God shall be with God in life, and euerlasting ioy.
but that substance of man only, which is destitute of God's image. The image of God shall be with God in life, and everlasting joy.
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Let no man imagine that this image is any part of the soule now destroyed, and lost by mans fall:
Let no man imagine that this image is any part of the soul now destroyed, and lost by men fallen:
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the other powers of the soule remayning safe and without hurt. the other Powers of the soul remaining safe and without hurt.
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Forseeing the soule is Tota in toto, & tota in qualibet parte, it cannot be that any part of the soule should be lost,
Foreseeing the soul is Tota in toto, & tota in qualibet parte, it cannot be that any part of the soul should be lost,
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but that the whole substance must perish with it;
but that the Whole substance must perish with it;
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yea, and this inconuenience would follow (for contraries must be sub eodem genere ) that original sinne, which is opposite to this image, should be reckoned onely for a part of mans soule:
yea, and this inconvenience would follow (for contraries must be sub Eodem genere) that original sin, which is opposite to this image, should be reckoned only for a part of men soul:
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& so the corruption thereof should not spread it se•fe to the whole man, but be restrayned only to one part of him,
& so the corruption thereof should not spread it se•fe to the Whole man, but be restrained only to one part of him,
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and the rest abide sound without infection.
and the rest abide found without infection.
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You see that the image of God, is neyther body nor soule, nor any part of one or other.
You see that the image of God, is neither body nor soul, nor any part of one or other.
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What then? Verily the rightnesse and perfection, connaturall and concreated in both. A faithfull Secretarie sayth here, that man was made to the image of God;
What then? Verily the rightness and perfection, connatural and Concreated in both. A faithful Secretary say Here, that man was made to the image of God;
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therefore it was no one portion of him that was made to that image, but the whole man.
Therefore it was no one portion of him that was made to that image, but the Whole man.
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If the soule onely had beene made to the image of God, then must it be the soule alone that offended, the soule onely that is punishable for the guilt of sinne:
If the soul only had been made to the image of God, then must it be the soul alone that offended, the soul only that is punishable for the guilt of sin:
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But the Scripture testifieth that it was not the soule alone, that offended in eating the forbidden fruit;
But the Scripture Testifieth that it was not the soul alone, that offended in eating the forbidden fruit;
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for the eyes also were in that trespasse, the eares, the hands, the heart, and the whole body,
for the eyes also were in that trespass, the ears, the hands, the heart, and the Whole body,
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as we see by the sequell. The soule certainely is the fayrer subiect, and the more beautifull harbour:
as we see by the sequel. The soul Certainly is the Fairer Subject, and the more beautiful harbour:
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but the bodie was not incapable of the image of God;
but the body was not incapable of the image of God;
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then how should it be the Temple of the Holy Ghost? That which receiueth God, is capable of his image.
then how should it be the Temple of the Holy Ghost? That which receiveth God, is capable of his image.
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I wil not be contentious in the cause, for the Church of God hath no such custome:
I will not be contentious in the cause, for the Church of God hath not such custom:
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but it seemeth verie reasonable, for that to carrie the image of God before mans fall, which is redeemed by the pretious bloud of Iesus Christ,
but it seems very reasonable, for that to carry the image of God before men fallen, which is redeemed by the precious blood of Iesus christ,
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and sanctified to beare this image againe. And Christ hath redeemed the whole substance of man, bodie and soule;
and sanctified to bear this image again. And christ hath redeemed the Whole substance of man, body and soul;
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Know yee not that yee are bought with a price? glorifie God therefore in your bodies, Know ye not that ye Are bought with a price? Glorify God Therefore in your bodies,
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and in your spirits, which are Gods: therefore the image of God was in both.and in your spirits, which Are God's: Therefore the image of God was in both.
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What shall I say of our Regeneration? Doth it not shew where the image of God was placed? Is it not a restitution and reparation of that which was decayed or lost? And we are regenerate both in body & soule;
What shall I say of our Regeneration? Does it not show where the image of God was placed? Is it not a restitution and reparation of that which was decayed or lost? And we Are regenerate both in body & soul;
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therefore the image of God was in both.
Therefore the image of God was in both.
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If the bodie be renued, if it be redeemed, if it be the Temple of the Holy Ghost,
If the body be renewed, if it be redeemed, if it be the Temple of the Holy Ghost,
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if it looke to be glorified; why should it be vnworthie to beate some portion of Gods image?
if it look to be glorified; why should it be unworthy to beat Some portion of God's image?
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The image of God in my vnderstanding, is that high perfection of whole Adam, and the integritie of all the powers both of his bodie and of his soule, The image of God in my understanding, is that high perfection of Whole Adam, and the integrity of all the Powers both of his body and of his soul,
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and that conformitie or congruitie that he had with God his founder and Architypus.
and that conformity or congruity that he had with God his founder and Architypus.
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In that which followeth you doe expect, and I will endeuour to shew, what things they be that this image doth comprehend.
In that which follows you do expect, and I will endeavour to show, what things they be that this image does comprehend.
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Some say that man was made to the image of God, in that dominion and power which was giuen him. some say that man was made to the image of God, in that dominion and power which was given him.
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The words following our Text, doe fauour that opinion;
The words following our Text, do favour that opinion;
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Let vs make man in our image, and let him rule ouer the fish of the Sea, and ouer the fowle of the heauen, Let us make man in our image, and let him Rule over the Fish of the Sea, and over the fowl of the heaven,
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and ouer the beasts, and ouer all the earth, and ouer euery thing that creepeth and moueth vnder the earth. and over the beasts, and over all the earth, and over every thing that creeps and moves under the earth.
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S. Basil. Mox atque creatus es, princeps creatus es: Assoone as thou wast created, thou wast made a Prince.
S. Basil. Mox atque creatus es, princeps creatus es: As soon as thou wast created, thou wast made a Prince.
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again, Illud, Faciamus et Dominetur, declarat ibi esse imaginem Dei vbi potentia est dominandi:
again, Illud, Faciamus et Dominetur, Declarat There esse imaginem Dei vbi potentia est dominandi:
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Those termes, Let vs make, and, Let him haue rule, declareth the image of Cod to be, where the power of gouernement is.
Those terms, Let us make, and, Let him have Rule, Declareth the image of Cod to be, where the power of government is.
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And who can doubt of this in Adam, that reades how the beasts came to doe their homage and fealtie to him,
And who can doubt of this in Adam, that reads how the beasts Come to do their homage and fealty to him,
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as to the Lord and great maister of all the world?
as to the Lord and great master of all the world?
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The Apostle would haue the man to pray bare headed, for as much as he is the image and glorie of God:
The Apostle would have the man to pray bore headed, for as much as he is the image and glory of God:
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but the woman is the glorie of the man, and not the image of God. This may not be vnderstood of the integritie and rightnesse of the inner man; but the woman is the glory of the man, and not the image of God. This may not be understood of the integrity and rightness of the inner man;
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thereof the woman was partaker as well as the man: in the Lord there is neyther male nor female.
thereof the woman was partaker as well as the man: in the Lord there is neither male nor female.
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Therefore it must be vnderstood of the glorie of dominion; that ecclesiasticall and oeconomicall power was giuen to the man, and denyed to the woman.
Therefore it must be understood of the glory of dominion; that ecclesiastical and economical power was given to the man, and denied to the woman.
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So then, to be created to the image of God, is to be placed in authoritie and gouernement.
So then, to be created to the image of God, is to be placed in Authority and government.
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Hereupon the Magistrates in Scripture are called gods, Psal. 82. because of their power. Behold one portion, not the whole image of God;
Hereupon the Magistrates in Scripture Are called God's, Psalm 82. Because of their power. Behold one portion, not the Whole image of God;
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whereunto vnlesse inward rightnesse be added, that power may soone degenerate into crueltie;
whereunto unless inward rightness be added, that power may soon degenerate into cruelty;
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and then it is so much the more dangerous in man then in any other creature,
and then it is so much the more dangerous in man then in any other creature,
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because his iniustice is armed with reason.
Because his injustice is armed with reason.
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Therefore in the image of God, we do ioine, with that power which I haue spoken of, knowledge & righteousnesse,
Therefore in the image of God, we do join, with that power which I have spoken of, knowledge & righteousness,
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as guardians and moderators of his power.
as guardians and moderators of his power.
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S. Paul, Ephes. 4. placeth the image of God in righteousnesse and holinesse, figuratiuely by Synecdoche. For albeit these be principall and speciall partes of the image of God, yet more is requisite: S. Paul, Ephesians 4. places the image of God in righteousness and holiness, figuratively by Synecdoche. For albeit these be principal and special parts of the image of God, yet more is requisite:
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they are not all, but such as we ought chiefly to seeke, because the rest doe follow them.
they Are not all, but such as we ought chiefly to seek, Because the rest do follow them.
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And now if you please to make triall, you may finde them both very plentifull in Adam. First of his knowledge:
And now if you please to make trial, you may find them both very plentiful in Adam. First of his knowledge:
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if it may be esteemed by the obiects, it will bee plaine that hee knew God, the creatures, and himselfe.
if it may be esteemed by the objects, it will be plain that he knew God, the creatures, and himself.
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Was it possible that he, carrying the image of God, receiuing rules of his life immediatly from God, hauing most sweete and familiar conference and conuersation with God, should be ignorant of any thing that pertayned to God,
Was it possible that he, carrying the image of God, receiving rules of his life immediately from God, having most sweet and familiar conference and Conversation with God, should be ignorant of any thing that pertained to God,
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and meet for him to know? Againe, knowing God truely and rightly, what could he want in the knowledge of the creatures? He that gaue names to euery beast, according to their disposition and nature,
and meet for him to know? Again, knowing God truly and rightly, what could he want in the knowledge of the creatures? He that gave names to every beast, according to their disposition and nature,
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and hee that receiued charge from God to dresse the Garden;
and he that received charge from God to dress the Garden;
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needed no Gesner, no Plinie, no Aristotle to instruct him de Historia animalium, or to informe him of the natures of any of the creatures.
needed no Gesner, no Pliny, no Aristotle to instruct him the History Animals, or to inform him of the nature's of any of the creatures.
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And was his knowledge like hypocrites eyes, that see, extramittendo, non intromittendo, quicke abroad and dull at home;
And was his knowledge like Hypocrites eyes, that see, extramittendo, non intromittendo, quick abroad and dull At home;
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able to discerne moates in others, and not beames in themselues? No, Adam was not so;
able to discern moats in Others, and not beams in themselves? No, Adam was not so;
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he vnderstood as much of himselfe, as he did of anie thing else.
he understood as much of himself, as he did of any thing Else.
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Though hee was in a deepe sleepe when Eue was taken out of him, and felt nothing;
Though he was in a deep sleep when Eue was taken out of him, and felt nothing;
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though the rib which she was made of, was closed vp again, and flesh put into the place thereof, that he missed nothing;
though the rib which she was made of, was closed up again, and Flesh put into the place thereof, that he missed nothing;
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yet assoone as the woman was brought vnto him, he cryed out by and by, This is flesh of my flesh, and bone of my bone:
yet As soon as the woman was brought unto him, he cried out by and by, This is Flesh of my Flesh, and bone of my bone:
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which he could neuer haue done, without an admirable light and knowledge of himselfe and his owne nature.
which he could never have done, without an admirable Light and knowledge of himself and his own nature.
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I haue giuen you a taste of his knowledge:
I have given you a taste of his knowledge:
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consider now, and looke if it were eclipsed by anie waywardnes or indisposition of his will.
Consider now, and look if it were eclipsed by any waywardnes or indisposition of his will.
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The fashion of the commaundement proues the contrarie; At what day soeuer thou eatest the fruite, thou shalt die the death. The fashion of the Commandment Proves the contrary; At what day soever thou Eatest the fruit, thou shalt die the death.
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Sure the iustice of God is so vnreproueable, that he would neuer haue mentioned, much lesse inflicted penaltie, had not the will of man bene most free to performe all that was required. God made man right;
Sure the Justice of God is so unreprovable, that he would never have mentioned, much less inflicted penalty, had not the will of man be most free to perform all that was required. God made man right;
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and what rightnesse could he haue without a free will? Hee was created to the image of God;
and what rightness could he have without a free will? He was created to the image of God;
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and is any thing more agreeable thereunto, then true and perfect libertie? Hee was crowned with glorie and honour;
and is any thing more agreeable thereunto, then true and perfect liberty? He was crowned with glory and honour;
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and what honour can there be, where libertie and freedome wanteth? To conclude this point then:
and what honour can there be, where liberty and freedom Wants? To conclude this point then:
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As Adams mind did rightly know God, that he would be worshipped with feare and loue;
As Adams mind did rightly know God, that he would be worshipped with Fear and love;
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so did his heart and will accord to doe it affectionately with all their power.
so did his heart and will accord to do it affectionately with all their power.
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Neyther was there any thing at all in the whole nature of man (for then he did not so much as thinke of sinne) but that his minde might vnderstand all righteousnesse,
Neither was there any thing At all in the Whole nature of man (for then he did not so much as think of sin) but that his mind might understand all righteousness,
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and that which he vnderstood the whole man might desire, and that which he desired, he might performe also, without any interruption or let.
and that which he understood the Whole man might desire, and that which he desired, he might perform also, without any interruption or let.
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Marke then the righteousnesse of that blessed man: As God was all NONLATINALPHABET, and imbraced man with a fatherly affection;
Mark then the righteousness of that blessed man: As God was all, and embraced man with a fatherly affection;
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so Adam in a kind of interchange of pietie, was all NONLATINALPHABET, and interteyned the loue of God with true loue againe.
so Adam in a kind of interchange of piety, was all, and entertained the love of God with true love again.
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Oh that he had beene as firme and constant to the end as he was staight and right in the beginning. Improbitas illo fuit admirabilis aeuo.
O that he had been as firm and constant to the end as he was staight and right in the beginning. Improbitas illo fuit admirabilis aeuo.
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He was created to the image of God, and therefore also to immortalitie & perpetuall societie with God.
He was created to the image of God, and Therefore also to immortality & perpetual society with God.
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If man had beene mortall by his creation, he had not then beene made to the image of God:
If man had been Mortal by his creation, he had not then been made to the image of God:
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Mortall nature is not the image of God immortall; neyther is the immortall God a patterne of a mortall creature.
Mortal nature is not the image of God immortal; neither is the immortal God a pattern of a Mortal creature.
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Besides, death and mortalitie came of sinne, and are the rewards of sinne.
Beside, death and mortality Come of sin, and Are the rewards of sin.
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And then Adam was so free from sinne, that he thought not of it before his fall;
And then Adam was so free from sin, that he Thought not of it before his fallen;
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therefore no place left for death: and where death cannot enter, there must be immortalitie.
Therefore no place left for death: and where death cannot enter, there must be immortality.
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You will aske then, how he should haue bin preserued from age, from infirmitie, and from death? Well enough,
You will ask then, how he should have been preserved from age, from infirmity, and from death? Well enough,
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if nothing had come to procure them. Si enim vestibus Israelitarum praestitit Deus per annos quadraginta sine vllo detrimento proprium statum:
if nothing had come to procure them. Si enim vestibus Israelites praestitit Deus per annos Quadraginta sine vllo detrimento proprium Statum:
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quanto magis praestaret corporibus obedientium praecepto suo foelicissimum quoddam temperamentum certi status: quanto magis praestaret corporibus obedientium praecepto Sue foelicissimum Quoddam temperamentum certi status:
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donec in melius conuerterentur, non morte hominis qua corpus ab anima deseritur, sed beata commutatione ab animali ad spiritualem vitam: donec in Better conuerterentur, non morte hominis qua corpus ab anima Deseritur, sed Beata commutatione ab animali ad spiritualem vitam:
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For if God by the space of fourtie yeares gaue a continuance to the Israelites attire, without any hinderance or wearing them out;
For if God by the Molle of fourtie Years gave a Continuance to the Israelites attire, without any hindrance or wearing them out;
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how much more would he haue giuen a most happie temperature of a certaine perpetuitie to their bodies, obeying his commaundement,
how much more would he have given a most happy temperature of a certain perpetuity to their bodies, obeying his Commandment,
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vntill they had receiued a better chaunge;
until they had received a better change;
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not by death, wherein the soule doth forsake the bodie, but by a blessed chaunge from the naturall to the spirituall life.
not by death, wherein the soul does forsake the body, but by a blessed change from the natural to the spiritual life.
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This is the receiued opinion of Diuines;
This is the received opinion of Divines;
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That if Adam had not sinned, then assoone as the number of Saints had beene accomplished, men should haue been translated from earth to heauen;
That if Adam had not sinned, then As soon as the number of Saints had been accomplished, men should have been translated from earth to heaven;
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from their naturall life to the spiritual life, as we reade of Henoch and Elias. from their natural life to the spiritual life, as we read of Henoch and Elias.
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Immortalitie is the last beame, and as it were the close of Adams brightnesse, to giue continuance to the rest of his endowments;
Immortality is the last beam, and as it were the close of Adams brightness, to give Continuance to the rest of his endowments;
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and by them also immortalitie it selfe is illustrated.
and by them also immortality it self is illustrated.
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For if it be seuered from the rest, then is it a detriment, and no benefite:
For if it be severed from the rest, then is it a detriment, and no benefit:
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as in the wicked and damned, immortalitie shall be no radiant beame of light, but a perpetuitie of darkenesse.
as in the wicked and damned, immortality shall be no radiant beam of Light, but a perpetuity of darkness.
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This is one point to be considered in Adams immortalitie. Another, that his immortalitie must not be measured by the extent thereof:
This is one point to be considered in Adams immortality. another, that his immortality must not be measured by the extent thereof:
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for so you shall finde it but short, narrow, diarie; an immortalitie peraduenture of one dayes continuance.
for so you shall find it but short, narrow, diary; an immortality Peradventure of one days Continuance.
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But looke vpon it in the foundation, and there you may finde matter to proue it.
But look upon it in the Foundation, and there you may find matter to prove it.
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For if Adam, after hee was made infirme and bruised by sinne, adiudged to death,
For if Adam, After he was made infirm and Bruised by sin, adjudged to death,
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and expulsed out of Paradise, did yet for all that linger in the earth, after it was cursed too, nine hundreth and thirtie yeares;
and Expulsed out of Paradise, did yet for all that linger in the earth, After it was cursed too, nine Hundredth and thirtie Years;
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Iared nine hundreth sixtie two yeares, Methusalem nine hundreth and sixtie nine yeares:Jarred nine Hundredth sixtie two Years, Methuselah nine Hundredth and sixtie nine Years:
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might they not haue liued more easily so many thousands or millions of yeares, in their healthfull Parke,
might they not have lived more Easily so many thousands or millions of Years, in their healthful Park,
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if they had persisted with integritie? No doubt they might. That holy place which cast out sinners, would neuer haue admitted death.
if they had persisted with integrity? No doubt they might. That holy place which cast out Sinners, would never have admitted death.
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For assurance hereof, hee had an infallible pawne and pledge in the Tree of life, as a Sacrament that consigned immortalitie to him:
For assurance hereof, he had an infallible pawn and pledge in the Tree of life, as a Sacrament that consigned immortality to him:
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So he had this complemēt of Gods image, because it was in his power not to die.
So he had this compliment of God's image, Because it was in his power not to die.
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Farewell then mortall and immortall Adam: immortall from God, and mortall by your selfe:
Farewell then Mortal and immortal Adam: immortal from God, and Mortal by your self:
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immortall in creation, and mortall in trespasse, mortall in acte, but immortall in possibilitie and power.
immortal in creation, and Mortal in trespass, Mortal in act, but immortal in possibility and power.
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Now you haue, according to the slendernesse of my vnderstanding, the whole quadrant of mans perfection;
Now you have, according to the slenderness of my understanding, the Whole quadrant of men perfection;
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the height, and depth, and length, and breadth, euen all the dimentions of the image of God:
the height, and depth, and length, and breadth, even all the dimensions of the image of God:
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squared on one side with absolute authoritie ouer all the creatures, on the other side with the perspicacie of knowledge, on the third, with sinceritie of righteousnesse, on the fourth, with possession of immortalitie;
squared on one side with absolute Authority over all the creatures, on the other side with the perspicacy of knowledge, on the third, with sincerity of righteousness, on the fourth, with possession of immortality;
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that which way soeuer he be placed, you may finde him a perfect and happie man.
that which Way soever he be placed, you may find him a perfect and happy man.
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And who could haue desired more? I ghesse what you think; but so it would not haue bin well:
And who could have desired more? I guess what you think; but so it would not have been well:
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I would haue all Praedicatores, non argumentatores, Magnifiers rather then disputers of Gods workes.
I would have all Preachers, non argumentatores, Magnifiers rather then disputers of God's works.
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Peraduenture you wish that these rich iewels might haue beene so fastened to our parents, that they should not haue lost them;
Peradventure you wish that these rich Jewels might have been so fastened to our Parents, that they should not have lost them;
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and that man when he had all this honour, might haue beene no changling.
and that man when he had all this honour, might have been no changeling.
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If the creature had receiued this, what should the Soueraigne haue reserued for himselfe? Immutabilitie is so peculiar to God alone, that it cannot be communicated to any other.
If the creature had received this, what should the Sovereign have reserved for himself? Immutability is so peculiar to God alone, that it cannot be communicated to any other.
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Doth he not say, Gloriam meam alteri non dabo? I will not giue my glorie to another? Doth hee not say, Ego Deus, & non mutor? I am God, Does he not say, Gloriam meam Alteri non Dabo? I will not give my glory to Another? Does he not say, Ego Deus, & non mutor? I am God,
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and in me is no change? Doth hee not therein plainely let vs vnderstand, that all things else must be variable? Doth not our Text tell vs, that his purpose was to make a man,
and in me is not change? Does he not therein plainly let us understand, that all things Else must be variable? Does not our Text tell us, that his purpose was to make a man,
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and not a God? Was it not sufficient that God made him right? I,
and not a God? Was it not sufficient that God made him right? I,
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but hee left man power to sinne also. True: yet in that he sinned, the fault was not in God that left him power,
but he left man power to sin also. True: yet in that he sinned, the fault was not in God that left him power,
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but in the man himselfe, that abused this power, and converted it to the vse of sinne, which he receiued for the glorie of not sinning.
but in the man himself, that abused this power, and converted it to the use of sin, which he received for the glory of not sinning.
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Albeit he sinned by meanes of the freedom which he receiued, yet did he sinne, not because he could, but because hee would sinne:
Albeit he sinned by means of the freedom which he received, yet did he sin, not Because he could, but Because he would sin:
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will you haue that proued? When the Deuill and his complices transgressed, the holy Angels did not transgresse:
will you have that proved? When the devil and his accomplices transgressed, the holy Angels did not transgress:
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Why? Not because they could not, (for they had free-will too) but because they would not.
Why? Not Because they could not, (for they had freewill too) but Because they would not.
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O malum liberum arbitrium, quod adhuc incolume parum habuit firmitatis: O vnhappie free-will, which had so little constancie when it was sound.O malum liberum Arbitrium, quod Adhoc incolume Parum Habuit firmitatis: Oh unhappy freewill, which had so little constancy when it was found.
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Let vs put the case, that God had giuen man such a light as hee could not extinguish:
Let us put the case, that God had given man such a Light as he could not extinguish:
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What praise? what glorie? what retribution should he haue expected for doing well,
What praise? what glory? what retribution should he have expected for doing well,
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if he could not haue done otherwise? what then? If God made man right,
if he could not have done otherwise? what then? If God made man right,
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and afterward left him in the hand of his owne counsell;
and afterwards left him in the hand of his own counsel;
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was it not that his well doing should be the more glorious, when hee had power to doe otherwise?
was it not that his well doing should be the more glorious, when he had power to do otherwise?
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When the kinde father had giuen one moytie of his goods to an vnthriftie sonne, which wasted it by prodigalitie, Where was the fault, in the father that gaue it,
When the kind father had given one moiety of his goods to an unthrifty son, which wasted it by prodigality, Where was the fault, in the father that gave it,
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or in the sonne that spent it to his ouerthrow? Cur ergo non faceret Deus hominem, quamvis eum peccaturum praenosceret:
or in the son that spent it to his overthrow? Cur ergo non faceret Deus hominem, Quamvis Eum peccaturum praenosceret:
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cum & stantem coronaret, & cadentem ordinaret, & surgentem adiuvaret, semper & vbique gloriosus bonitate, iustitiâ, clementiâ? Wherefore then should not God make man, cum & stantem coronaret, & cadentem ordinaret, & surgentem adiuvaret, semper & vbique glorious bonitate, iustitiâ, clementiâ? Wherefore then should not God make man,
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although hee had a foreknowledge that the man would sinne? when as hee crowned the man standing, ordered his fall, and did helpe his rising;
although he had a foreknowledge that the man would sin? when as he crowned the man standing, ordered his fallen, and did help his rising;
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euen God that is alwayes and euerie where glorious in goodnesse, righteousnesse and clemencie. So let him be acknowledged and praysed in the Church through all generations. AMEN. FINIS.
even God that is always and every where glorious in Goodness, righteousness and clemency. So let him be acknowledged and praised in the Church through all generations. AMEN. FINIS.
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THE MISERY OF MANS FALL. ROM. 5. VERS. 9. As by one mans disobedience many were made sinners;
THE MISERY OF MANS FALL. ROM. 5. VERS. 9. As by one men disobedience many were made Sinners;
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so by the obedience of one, shall many also be made righteous. THE obedience of Christ is much magnified, and very iustly:
so by the Obedience of one, shall many also be made righteous. THE Obedience of christ is much magnified, and very justly:
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it fayled not in the least tittle; it continued to the last period of humane, things, euen vnto death:
it failed not in the least tittle; it continued to the last Period of humane, things, even unto death:
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he preferred it aboue life, and was content to lose his life rather then his obedience;
he preferred it above life, and was content to loose his life rather then his Obedience;
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therefore it was great euery way.
Therefore it was great every Way.
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But how we may reckon so securely of it, as if we had performed it our selues;
But how we may reckon so securely of it, as if we had performed it our selves;
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or how one mans obedience may serue so many thousand beleeuers, euen good consciences sometimes wauer;
or how one men Obedience may serve so many thousand believers, even good Consciences sometime waver;
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others that haue not beene instructed, wonder, and certaine scoffe at it as a Paradox.
Others that have not been instructed, wonder, and certain scoff At it as a Paradox.
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For satisfaction of all, the Apostle here maketh the matter plaine, by a golden comparison of the ruine and restitution of mankind.
For satisfaction of all, the Apostle Here makes the matter plain, by a golden comparison of the ruin and restitution of mankind.
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These two, being contraries, must follow one rule:
These two, being contraries, must follow one Rule:
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But there is no other course taught, no manner deliuered for the restitution, saue that which happened before in the ruine of mankind;
But there is no other course taught, no manner Delivered for the restitution, save that which happened before in the ruin of mankind;
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Therefore all doubts, wonderments, and scoffes may cease.
Therefore all doubts, wonderments, and scoffs may cease.
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Christ is no lesse effectuall to bring righteousnesse into the world, then Adam was to bring sinne:
christ is no less effectual to bring righteousness into the world, then Adam was to bring sin:
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But by one, that is, by Adam alone, sinne entred ouer all;
But by one, that is, by Adam alone, sin entered over all;
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And is it possible then that Christs righteousnesse should be defectiue? The Apostle saith no to it:
And is it possible then that Christ righteousness should be defective? The Apostle Says not to it:
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As by one mans disobedience many were made sinners: So by the obedience of one, shall many also be made righteous. As by one men disobedience many were made Sinners: So by the Obedience of one, shall many also be made righteous.
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Quem supplantavit aliena malitia, prodesse ei potest charitas aliena. Whom supplantavit Aliena malitia, Profits ei potest charitas Aliena.
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If one mans disobedience wounded mee, may not another mans obedience heale me? Yes verily:
If one men disobedience wounded me, may not Another men Obedience heal me? Yes verily:
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Euen so then (sweet Lord) let it be thy good pleasure to deliuer me.
Even so then (sweet Lord) let it be thy good pleasure to deliver me.
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For I was taken by theft out of the land of the Ebrewes, and cast into this dungeon, For I was taken by theft out of the land of the Hebrews, and cast into this dungeon,
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if not altogether guiltlesse, yet in respect of him that seduced me, somewhat innocent.
if not altogether guiltless, yet in respect of him that seduced me, somewhat innocent.
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Is not this Naomie, that beautifull creature, that was like a little god vpon earth? adorned with his image, armed with his authoritie, inspired with his righteousnesse, furnished with an abilitie and power of immortalitie? Yes verily But the voyce of the Turtle doue is now he• 〈 ◊ 〉 our land:
Is not this Naomi, that beautiful creature, that was like a little god upon earth? adorned with his image, armed with his Authority, inspired with his righteousness, furnished with an ability and power of immortality? Yes verily But the voice of the Turtle dove is now he• 〈 ◊ 〉 our land:
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a voice of sorrow and heauinesse, therefore call him not Naomie, that is, beautifull (as she saith in Ruth ) but call him Mara, that is, bitter. a voice of sorrow and heaviness, Therefore call him not Naomi, that is, beautiful (as she Says in Ruth) but call him Mara, that is, bitter.
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For he that might haue perpetuated our glorie, in stead thereof hath left vs much bitternesse.
For he that might have perpetuated our glory, in stead thereof hath left us much bitterness.
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Is it not a grieuous necessitie, that he hath conueyed guiltinesse sooner then life? that wee should be sinfull before we haue sinned? transgressors ere wee haue trespassed? that one man should eate of the soure grape,
Is it not a grievous necessity, that he hath conveyed guiltiness sooner then life? that we should be sinful before we have sinned? transgressors ere we have trespassed? that one man should eat of the sour grape,
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and all our teeth be set on edge? But complaints are not pleasing, when they be necessary:
and all our teeth be Set on edge? But complaints Are not pleasing, when they be necessary:
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and I would not begin my tunes with a dump. The consideration of Gods purpose and counsaile herein is of sweeter consequence.
and I would not begin my Tunis with a dump. The consideration of God's purpose and counsel herein is of Sweeten consequence.
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And yet the holy One of Israel is so free from any charge in Adams fall,
And yet the holy One of Israel is so free from any charge in Adams fallen,
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or other heauie occurrents in the dispensation of the Olde Testament, that his principall intents are onely in the New. Here is the bodie, there be but shadowes:
or other heavy occurrents in the Dispensation of the Old Testament, that his principal intents Are only in the New. Here is the body, there be but shadows:
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here is the accōplishmēt, there is but the A, B, C, & beginnings. the truth is here, there are but figures:
Here is the accomplishment, there is but the A, B, C, & beginnings. the truth is Here, there Are but figures:
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or if truth be there too, it is so muffled vp with ceremonies, that it cannot be easily discerned, without some lustre from hence.
or if truth be there too, it is so muffled up with ceremonies, that it cannot be Easily discerned, without Some lustre from hence.
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For the Law was giuen by Moyses, but grace and truth came by Iesus Christ. For the Law was given by Moses, but grace and truth Come by Iesus christ.
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Adams reuolt, and the contagion thereof, registred in the Old Testament, are not the principall matters of God his intendment: Adams revolt, and the contagion thereof, registered in the Old Testament, Are not the principal matters of God his intendment:
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if we should rest there and go no further, what can they yeeld vs but astonishment, horror, and sad impressions?
if we should rest there and go no further, what can they yield us but astonishment, horror, and sad impressions?
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The chiefe decree, purpose, and counsaile of God from all eternitie, was to elect men to saluation for his glorie.
The chief Decree, purpose, and counsel of God from all eternity, was to elect men to salvation for his glory.
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In the execution of this decree Adam fell, not without the foresight of God, who in his vnspeakeable bountie would neuer haue suffered it,
In the execution of this Decree Adam fell, not without the foresight of God, who in his unspeakable bounty would never have suffered it,
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as S. Augustine writeth, vnlesse he had beene also of omnipotent wisedome, to extract good out of euill,
as S. Augustine Writeth, unless he had been also of omnipotent Wisdom, to extract good out of evil,
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and to bring light out of darkenesse. Therefore he subordinated it, made it serue his purpose, and set Adam for a signe.
and to bring Light out of darkness. Therefore he subordinated it, made it serve his purpose, and Set Adam for a Signen.
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So our Apostle writeth, that hee is a figure of him that is to come, Vers. 14. The first man did shadow out the second:
So our Apostle Writeth, that he is a figure of him that is to come, Vers. 14. The First man did shadow out the second:
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the earthy man represented the heauenly: that which should bee performed in the one, was foreshewed in the other.
the earthy man represented the heavenly: that which should be performed in the one, was foreshowed in the other.
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Adams disobedience was a typicall prophecie of Christ his obedience:Adams disobedience was a typical prophecy of christ his Obedience:
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the propagation of his sinne, and the punishment thereof a propheticall testimonie of the imputation of Christs righteousnesse, and the efficacie thereof.
the propagation of his sin, and the punishment thereof a prophetical testimony of the imputation of Christ righteousness, and the efficacy thereof.
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Seeing then that it pleased God in our verie fall to reueale the goodnesse of his counsell, for our restitution:
Seeing then that it pleased God in our very fallen to reveal the Goodness of his counsel, for our restitution:
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to propound Adam as a type of Christ, and by wofull experience of that wee feele come from the former, sweetly to forewarne and instruct vs comfortably, what to expect from the other;
to propound Adam as a type of christ, and by woeful experience of that we feel come from the former, sweetly to forewarn and instruct us comfortably, what to expect from the other;
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wee haue the more encouragement to attend to this comparison, that is auowed with so good authoritie:
we have the more encouragement to attend to this comparison, that is avowed with so good Authority:
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If we begin in teares, wee shall reape in ioy. If the entrance, propagation, and punishment of sinne be tragicall and sorrowfull; If we begin in tears, we shall reap in joy. If the Entrance, propagation, and punishment of sin be tragical and sorrowful;
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the profligation of it, and the reentry, diffusion, certaintie and glory of righteousnesse will exceed in comfort.
the profligation of it, and the reentry, diffusion, certainty and glory of righteousness will exceed in Comfort.
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The comparison offereth vs a view of both: of the beginning and progresse of sinne, & righteousnesse too.
The comparison Offereth us a view of both: of the beginning and progress of sin, & righteousness too.
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The Apostle beginneth first with sinne; not for order, or any originall prioritie that it had in the beginning:
The Apostle begins First with sin; not for order, or any original priority that it had in the beginning:
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he saith, that by the disobedience of one man, many were made sinners; at the first therefore was nothing but righteousnesse. Now the course is preposterous:
he Says, that by the disobedience of one man, many were made Sinners; At the First Therefore was nothing but righteousness. Now the course is preposterous:
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for that is not first which is spirituall, but that which is naturall, & then that which is spirituall. Euen so the Apostle proceedeth;
for that is not First which is spiritual, but that which is natural, & then that which is spiritual. Even so the Apostle Proceedeth;
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not to righteousnesse, which was first in order, but to sinne, which hath gotten to be the first by disorder:
not to righteousness, which was First in order, but to sin, which hath got to be the First by disorder:
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Esau got precedence, but Iacob hath the blessing. As by one mans disobedience &c. It is spoken indefinitely:Esau god precedence, but Iacob hath the blessing. As by one men disobedience etc. It is spoken indefinitely:
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therefore for this one man, if we make search and enquire who he was, it is not altogether without cause.
Therefore for this one man, if we make search and inquire who he was, it is not altogether without cause.
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In the Epistle to Timothy, Saint Paul qualifieth Adam his offence:
In the Epistle to Timothy, Saint Paul Qualifieth Adam his offence:
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for hee saith that Adam was not deceiued, but the woman was deceiued, and was in the transgression.
for he Says that Adam was not deceived, but the woman was deceived, and was in the Transgression.
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Ecclesiasticus cap. 25. A muliere initium factum est peccati, & per illam omnes morimur: Sinne had beginning from the woman, and by her meanes wee doe all die. Ecclesiasticus cap. 25. A Mulier Initium factum est peccati, & per Illam omnes morimur: Sin had beginning from the woman, and by her means we do all die.
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In like sort S. Augustine writeth also, lib. 4. de ciuit. Dei cap. 11. Non existimavit Sathan.
In like sort S. Augustine Writeth also, lib. 4. de Civil. Dei cap. 11. Non existimavit Sathan.
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The Deuill did not thinke that the man would be easily credulous, or soone to be beguiled,
The devil did not think that the man would be Easily credulous, or soon to be beguiled,
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but by yeelding to the error of another. As it was with Aaron, who in likelyhood would not consent to the peoples errour,
but by yielding to the error of Another. As it was with Aaron, who in likelihood would not consent to the peoples error,
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for making of an Idoll, by inducements of perswasion; but was faine to yeelde to the importunitie of their sway.
for making of an Idol, by inducements of persuasion; but was feign to yield to the importunity of their sway.
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As also it is not credible that Salomon did serue idols of ignorance, but that he was drawne to such sacriledge by feminine flatteries & inticements:
As also it is not credible that Solomon did serve Idols of ignorance, but that he was drawn to such sacrilege by Faemin flatteries & enticements:
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So S. Aug. conceiueth of Adam, that he beleeued not the Serpent, but consented to his wife of matrimoniall indulgence,
So S. Aug. conceiveth of Adam, that he believed not the Serpent, but consented to his wife of matrimonial indulgence,
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and would not bee seuered from his onely consort and companion, not in the communion of her sinne.
and would not be severed from his only consort and Companion, not in the communion of her sin.
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Etsi credendo non sunt ambo decepti, peccando tamen ambo capti sunt & Diaboli laqueis implicati: Although man and woman both were not deceiued in beleeuing the Serpent;Though credendo non sunt ambo decepti, peccando tamen ambo capti sunt & Diaboli laqueis implicati: Although man and woman both were not deceived in believing the Serpent;
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yet both of them were catched and intangled in the Deuils snares.
yet both of them were catched and entangled in the Devils snares.
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But when God sayth in Genesis, Behold Adam is become like to one of vs, knowing good and euill, it confuteth S. Augustines coniecture,
But when God say in Genesis, Behold Adam is become like to one of us, knowing good and evil, it confuteth S. Augustine's conjecture,
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and sheweth manifestly that Adam also was circumvented with errour, and ouertaken in fraude:
and shows manifestly that Adam also was circumvented with error, and overtaken in fraud:
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else why is this worke put vpon him? Wherefore doth God vpbraid him so ironically, that he is now like vnto God? This Sarcasmus, in my vnderstanding, is a taxation of his credulous temeritie, in beleeuing the Serpents promise.
Else why is this work put upon him? Wherefore does God upbraid him so ironically, that he is now like unto God? This Sarcasmus, in my understanding, is a taxation of his credulous temerity, in believing the Serpents promise.
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Irridens vtique Deus non approbans hoc dixit, quod putabas te similem fore nostri; ergo quia voluisti esse quod non eras, desijsti esse quod eras. Irridens Vtique Deus non approbans hoc dixit, quod putabas te similem before Our; ergo quia voluisti esse quod non eras, desijsti esse quod eras.
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S. Ambr. de Elia & ieiun. For God speakes it by derision, not by allowance: Thou haddest a conceit to become like vnto vs;S. Ambrose de Elia & Fasting. For God speaks it by derision, not by allowance: Thou Hadst a conceit to become like unto us;
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therefore in affecting to be more then thou wast indeede, thou hast lost euen that excellencie which thou didst receiue.
Therefore in affecting to be more then thou wast indeed, thou hast lost even that excellency which thou didst receive.
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When S. Paul writ to Timothie, that Adam was not deceiued, but the woman; When S. Paul writ to Timothy, that Adam was not deceived, but the woman;
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he meant not to extenuate the mans offence, or to exempt him from the fraude or imposture of the Deuill:
he meant not to extenuate the men offence, or to exempt him from the fraud or imposture of the devil:
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but to shew whether sexe was more credulous, infirme, and like to be seduced.
but to show whither sex was more credulous, infirm, and like to be seduced.
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Herein he concludeth the woman to be the weaker vessell, and forbiddeth her to teach in the Church,
Herein he Concludeth the woman to be the Weaker vessel, and forbiddeth her to teach in the Church,
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because that when she was yet perfect and sound, the Serpent began with her as the easier to be deceiued.
Because that when she was yet perfect and found, the Serpent began with her as the Easier to be deceived.
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Saint Paul did thinke that the Serpent would resort to his former instrument, and so hold the ministrie in lesse regard,
Saint Paul did think that the Serpent would resort to his former Instrument, and so hold the Ministry in less regard,
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for the weakenesse of their sexe. Behold S. Pauls proiect in the words to Timothy. Here in this Text another matter is in hand.
for the weakness of their sex. Behold S. Paul's project in the words to Timothy. Here in this Text Another matter is in hand.
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No question here, whether the man or woman was first in preuarication: were that the point, the Deuill in his pride would haue the start of both;
No question Here, whither the man or woman was First in prevarication: were that the point, the devil in his pride would have the start of both;
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Hee was a sinner from the beginning.
He was a sinner from the beginning.
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The propagation of sinne is the thing now considerable, and what person it was that brought a succession of sinne throughout all mankinde.
The propagation of sin is the thing now considerable, and what person it was that brought a succession of sin throughout all mankind.
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And as well here, as in all other places, the Scripture attributeth the matter of propagation, not to women but to men.
And as well Here, as in all other places, the Scripture attributeth the matter of propagation, not to women but to men.
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Therefore we will dismisse Eue, if you please, as our Sauiour Christ dismissed the woman taken in adultery;
Therefore we will dismiss Eve, if you please, as our Saviour christ dismissed the woman taken in adultery;
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not for an innocent, but because she is not here impleaded: Adam is the man which the Apostle now chargeth. not for an innocent, but Because she is not Here impleaded: Adam is the man which the Apostle now charges.
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Wherewith is it? For gluttonie, or intemperance of his throate? No: there was affluence of all other delicacies in Paradise to satisfie such desires.
Wherewith is it? For gluttony, or intemperance of his throat? No: there was affluence of all other delicacies in Paradise to satisfy such Desires.
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Is it for his curiositie and vaine loue of knowledge? Neyther:
Is it for his curiosity and vain love of knowledge? Neither:
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For although that be a fault, to be wise beyond sobrietie, yet could it not haue brought so heauie a sequele.
For although that be a fault, to be wise beyond sobriety, yet could it not have brought so heavy a sequel.
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What was it then? He affected that fruite, Non vescendi libidine, sed animositate exultandi;
What was it then? He affected that fruit, Non vescendi libidine, sed animositate exultandi;
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not in any lingering desire to the meate, but in a kind of lustinesse to breake out.
not in any lingering desire to the meat, but in a kind of lustiness to break out.
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What greater lustinesse, then that this childe of the earth was not content to be like vnto God,
What greater lustiness, then that this child of the earth was not content to be like unto God,
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vnlesse he might also be equall with him? Quid huic deerat, quem misericordia custodiebat, docebat veritas, regebat iustitia, pax fouebat.
unless he might also be equal with him? Quid huic deerat, Whom misericordia custodiebat, docebat veritas, regebat iustitia, pax fouebat.
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Sed heu ad multam insipientiam & perniciem sibi ac posteris suis descendit de Hierusalem in Hiericho.
Said heu ad Much insipientiam & perniciem sibi ac Posteris suis descendit de Jerusalem in Jericho.
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Siquidem incidit in latrones à quibus legitur despoliatus. Annon despoliatus qui domino veniente nudum se esse conqueritur.
Siquidem incidit in Latrones à quibus legitur despoliatus. Annon despoliatus qui domino veniente Nudum se esse conqueritur.
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nec vero poterat revestiri, vel ablata sibi recipere vestimenta, nisi Christus amitteret sua. O venenum quod non curatur nisi veneno. nec vero poterat revestiri, vel ablata sibi recipere vestimenta, nisi Christus amitteret sua. O venenum quod non curatur nisi veneno.
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Saint Paul heere frameth two inditements against him: the one for disobedience; the other for transmitting his sinne.
Saint Paul Here frameth two inditements against him: the one for disobedience; the other for transmitting his sin.
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By one mans disobedience many were made sinners. Obserue the right valuation, and true qualitie of Adam his trespasse:By one men disobedience many were made Sinners. Observe the right valuation, and true quality of Adam his trespass:
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that it was not any light errour, but an absolute prevarication of both Tables; a disobedience to God, and a grieuance vnto men.
that it was not any Light error, but an absolute prevarication of both Tables; a disobedience to God, and a grievance unto men.
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Primordialis lex est data in paradiso quasi matrix omnium praeceptorum: Primordialis lex est data in Paradiso quasi matrix omnium praeceptorum:
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That first Law (saith Tertullian ) giuen in Paradise, was the summe and comprehension of the whole diuine Law, that was published afterwards.
That First Law (Says Tertullian) given in Paradise, was the sum and comprehension of the Whole divine Law, that was published afterwards.
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Therefore in the breach thereof, all manner of offences are conteyned.
Therefore in the breach thereof, all manner of offences Are contained.
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But if the fruite were good, why should it not be tasted? if it were euill, what did it in paradise? The fruit certainely was good, but obedience better;
But if the fruit were good, why should it not be tasted? if it were evil, what did it in paradise? The fruit Certainly was good, but Obedience better;
cc-acp cs dt n1 vbdr j, q-crq vmd pn31 xx vbi vvn? cs pn31 vbdr j-jn, r-crq vdd pn31 p-acp n1? dt n1 av-j vbds j, cc-acp n1 av-jc;
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because the whole law is performed with obedience. Indeed nothing is more expedient for the soule then obedience.
Because the Whole law is performed with Obedience. Indeed nothing is more expedient for the soul then Obedience.
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And if it behooue euery soule to obey: the seruant his Lord, the childe his father, the wife her husband; all to obey the Prince:
And if it behoove every soul to obey: the servant his Lord, the child his father, the wife her husband; all to obey the Prince:
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how much importeth it man to obey God? for rebellion is as execrable as witchcraft, which is a manifest reuolt and disauowing of God:
how much imports it man to obey God? for rebellion is as execrable as witchcraft, which is a manifest revolt and disavowing of God:
c-crq d vvz pn31 n1 pc-acp vvi np1? p-acp n1 vbz a-acp j c-acp n1, r-crq vbz dt j vvi cc vvg pp-f np1:
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and he hateth nothing more then the disobeence of his commaundements. That now is this one mans case.
and he hates nothing more then the disobeence of his Commandments. That now is this one men case.
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As by the disobedience of one man &c. If I should here discusse, where his disobedience began first;As by the disobedience of one man etc. If I should Here discuss, where his disobedience began First;
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whether in his minde, or in his body:
whither in his mind, or in his body:
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some happily would say, as S. Augustine writeth, That it were more worth our labour, to seeke remedie to get out,
Some happily would say, as S. Augustine Writeth, That it were more worth our labour, to seek remedy to get out,
d av-j vmd vvi, p-acp np1 np1 vvz, cst pn31 vbdr av-dc j po12 n1, pc-acp vvi n1 pc-acp vvi av,
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then to argue how or by what part we came first into the pit of sinne.
then to argue how or by what part we Come First into the pit of sin.
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And that, God willing, shall not bee omitted in the fit place, but reserued to another time.
And that, God willing, shall not be omitted in the fit place, but reserved to Another time.
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In the meane while, Quod si quisquam dicat, If any man thinke (saith S. Augustine ) that the bodie is the first cause of all sinnes, certainely he hath not well considered the whole nature of mankind.
In the mean while, Quod si quisquam dicat, If any man think (Says S. Augustine) that the body is the First cause of all Sins, Certainly he hath not well considered the Whole nature of mankind.
p-acp dt j n1, fw-la fw-la fw-la fw-la, cs d n1 vvb (vvz np1 np1) cst dt n1 vbz dt ord n1 pp-f d n2, av-j pns31 vhz xx av vvn dt j-jn n1 pp-f n1.
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Indeed the bodie that is corruptible, aggrauateth the soule, and the earthy mansion keepeth downe the minde.
Indeed the body that is corruptible, Aggravateth the soul, and the earthy mansion Keepeth down the mind.
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Vt vidi, vt perij, vt me malus abstulit error? Oftentimes our right eyes offend vs, because they roll, they wander;Vt Vidi, vt perij, vt me malus abstulit error? Oftentimes our right eyes offend us, Because they roll, they wander;
fw-la fw-la, fw-la fw-la, fw-la pno11 fw-la fw-la n1? av po12 j-jn n2 vvb pno12, c-acp pns32 vvb, pns32 vvb;
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they are regenerate but in part, and death entreth into the soule 〈 ◊ 〉 that window.
they Are regenerate but in part, and death entereth into the soul 〈 ◊ 〉 that window.
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Si oculus tuus fuerit nequam, totum corpus est tenebrosum: If thine eye be euill, thy whole body is full of darkenesse. Si oculus Thy fuerit nequam, totum corpus est tenebrosum: If thine eye be evil, thy Whole body is full of darkness.
fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: cs po21 n1 vbi j-jn, po21 j-jn n1 vbz j pp-f n1.
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Shut that window in the name of God, make a couenant with it, turne it away that it behold not vanitie;
Shut that window in the name of God, make a Covenant with it, turn it away that it behold not vanity;
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Giue not your members as weapons of vnrighteousnesse vnto sinne. Surgit ira: noli dare irae linguam ad maledicendum, noli dare manum aut pedem ad feriendum. Give not your members as weapons of unrighteousness unto sin. Surgit ira: noli Dare irae Linguam ad maledicendum, noli Dare manum Or pedem ad feriendum.
vvb xx po22 n2 c-acp n2 pp-f n1-u p-acp n1. fw-la fw-la: fw-la n1 fw-la fw-la fw-la fw-la, fw-la vvb fw-la fw-la fw-la fw-la fw-la.
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non surgeret ista ira irration abilis, nisi peccatum esset interius, sed tolle illi regnū, non habeat arma vnde contra te pugnet:
non surgeret ista ira irration abilis, nisi peccatum esset Interius, sed Take illi regnū, non habeat arma vnde contra te pugnet:
fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la n1:
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discet etiam non surgere, cum arma non coeperit inuenire. S. Aug. Tract. in Ioh. 41. The bodily members are the instruments, they are not the originall of sinne.discet etiam non surgere, cum arma non coeperit invenire. S. Aug. Tract. in John 41. The bodily members Are the Instruments, they Are not the original of sin.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr n1 n1. np1 np1 n1. p-acp np1 crd dt j n2 vbr dt n2, pns32 vbr xx dt n-jn pp-f n1.
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Will you haue a proofe thereof in the matter we handle? It is not to be doubted,
Will you have a proof thereof in the matter we handle? It is not to be doubted,
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but this one man, and the woman too, had seene the Tree of the knowledge of good and euill formerly without any lust or desire to taste the fruite:
but this one man, and the woman too, had seen the Tree of the knowledge of good and evil formerly without any lust or desire to taste the fruit:
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the faith that he then bare to God, was a guardian to his heart; and that to all his senses.
the faith that he then bore to God, was a guardian to his heart; and that to all his Senses.
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But after his heart had once reuolted from faith and loyaltie, all the outward senses were corrupted with it instantly.
But After his heart had once revolted from faith and loyalty, all the outward Senses were corrupted with it instantly.
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Euerie man is tempted, when hee is drawne away by his owne Concupiscence, and is entised. Every man is tempted, when he is drawn away by his own Concupiscence, and is enticed.
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Then when lust hath conceiued, it bringeth forth the act of sinne, but the beginning is from the mind within.
Then when lust hath conceived, it brings forth the act of sin, but the beginning is from the mind within.
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Out of the heart come euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slanders. Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, slanders.
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Non potest fieri (saith S. Augustine) vt habeat mala facta, qui habet cogitationes bonas; facta enim de cogitationibus procedunt: Non potest fieri (Says S. Augustine) vt habeat mala facta, qui habet Cogitations bonas; facta enim de cogitationibus procedunt:
np1 fw-la fw-la (vvz np1 np1) fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la:
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It is not possible that a man exercised in good thoughts, should be much tainted with ill actions;
It is not possible that a man exercised in good thoughts, should be much tainted with ill actions;
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for all actions proceed from our thoughts. Then keepe thine heart with all diligence, for thereout commeth life.
for all actions proceed from our thoughts. Then keep thine heart with all diligence, for thereout comes life.
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Therefore I cannot hold with them, that make all the sinnes of the soule to proceede from the bodie:
Therefore I cannot hold with them, that make all the Sins of the soul to proceed from the body:
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so the wicked Angels wanting bodies, should want sinne too;
so the wicked Angels wanting bodies, should want sin too;
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and the spirits of the damned assoone as they bee sequestred from their bodies, should cease also from their sinne.
and the spirits of the damned As soon as they be sequestered from their bodies, should cease also from their sin.
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It is but a Poets opinion concerning soules puritie: Igneus est ollis vigor & Coelestis origo Seminibus: quantum non noxia corpora tardant; Terrenique hebetant artus, moribundaque membra.
It is but a Poets opinion Concerning Souls purity: Igneous est ollis vigor & Coelestis origo Seminibus: quantum non Noxia corpora tardant; Terrenique hebetant artus, moribundaque membra.
pn31 vbz p-acp dt ng1 n1 vvg ng1 n1: fw-la fw-la fw-la n1 cc fw-la fw-la fw-la: fw-la fw-fr fw-la fw-la n1; fw-la fw-la fw-la, fw-la fw-la.
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Virgil is no classicall authour in matters of doctrine:Virgil is no classical author in matters of Doctrine:
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the Fathers of the Church are more authenticall S. Bernard speaking of the soule, saith otherwise;
the Father's of the Church Are more authentical S. Bernard speaking of the soul, Says otherwise;
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Prior reparanda est, quam constat corruisse priorem. Anima siquidem corrupta in culpam, fecit quo { que } vt corpus corrumperetur in poenam. Prior reparanda est, quam constat corruisse priorem. Anima siquidem corrupta in Fault, fecit quo { que } vt corpus corrumperetur in poenam.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. fw-la fw-la fw-la p-acp fw-la, fw-la fw-la { fw-fr } fw-la fw-la fw-la p-acp fw-la.
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So S. Augustine resolueth the doubt;
So S. Augustine resolveth the doubt;
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that the corruption of the flesh, which ladeth the soule, was not the cause, but the punishment of the first sinne:
that the corruption of the Flesh, which ladeth the soul, was not the cause, but the punishment of the First sin:
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and it was not the corruptible flesh that made the soule sinfull, but it was the sinne of the soule that made the bodie corruptible.
and it was not the corruptible Flesh that made the soul sinful, but it was the sin of the soul that made the body corruptible.
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Est mens primum veteris hominis membrum, & primus peccati administer, nativa prauitate infecta, & suggestionum Sathanae capax; Est Mens primum veteris hominis Limb, & primus peccati administer, nativa prauitate infecta, & suggestionum Sathanae capax;
fw-la fw-la fw-la fw-la fw-la n1, cc fw-la fw-la vvb, fw-la fw-la fw-la, cc fw-la np1 fw-la;
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hinc motus praui, mali & de malo, quamvis nihil accesserit vltra his mens impellit voluntatem, quae tunc altera peccati ministra efficitur,
hinc motus praui, mali & de Malo, Quamvis nihil accesserit vltra his Mens impellit voluntatem, Quae tunc altera peccati Minister efficitur,
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& concupiscentias parit, tunc tandem corpus ab animo impulsum totum accenditur, huc atque illuc transuersum rapitur;
& Concupiscences parit, tunc tandem corpus ab animo impulsum totum accenditur, huc atque Illuc transuersum rapitur;
cc fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la;
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omnes sensus adeoque omnia corporis tyranni arbitrio se sistunt, ad perpetranda omnia quae imperat. hinc fructus amari qui Gal. 5. recensentur. omnes sensus Adeoque omnia corporis tyranni arbitrio se sistunt, ad perpetranda omnia Quae Implead. hinc fructus Amari qui Gal. 5. recensentur.
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The minde is the first member of the old man, and minister of sinne, infected certainly with originall prauitie, and capable of Sathans suggestions;
The mind is the First member of the old man, and minister of sin, infected Certainly with original pravity, and capable of Satan's suggestions;
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from hence come ill motions which are euill, and proceede from euill, if there were nothing else:
from hence come ill motions which Are evil, and proceed from evil, if there were nothing Else:
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but with these the minde stirreth the will, which is then made another minister of sinne, and bringeth forth concupiscence:
but with these the mind stirs the will, which is then made Another minister of sin, and brings forth concupiscence:
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then the bodie, being summoned by the mind, is kindled, is transported hither and thither;
then the body, being summoned by the mind, is kindled, is transported hither and thither;
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so the senses, and all parts of the bodie, offer themselues at the tyrants pleasure to do all his commands:
so the Senses, and all parts of the body, offer themselves At the Tyrants pleasure to do all his commands:
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thereout spring those bitter fruits that are rehearsed in the fift of the Galathians. Whether it were the one or the other:
thereout spring those bitter fruits that Are rehearsed in the fift of the Galatians. Whither it were the one or the other:
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that the bodie were in disobedience before the soule, or the soule before the bodie: whether the blinde did leade the lame, or the lame were guide to the blinde;
that the body were in disobedience before the soul, or the soul before the body: whither the blind did lead the lame, or the lame were guide to the blind;
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behold now both are fallen into the ditch, and ouershadowed, not with a cloud, but with a verie night of darkenesse.
behold now both Are fallen into the ditch, and overshadowed, not with a cloud, but with a very night of darkness.
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In this one mans disobedience we see that verified, which Christ saith in the Gospel, They that doe euill shun the light, because their workes are euill.
In this one men disobedience we see that verified, which christ Says in the Gospel, They that do evil shun the Light, Because their works Are evil.
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He is no sooner fallen, then he becommeth Lucifuga, affecteth darknesse, and flyeth to the couert to hide himselfe.
He is no sooner fallen, then he becomes Lucifuga, affects darkness, and flies to the covert to hide himself.
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His body and the parts thereof, are the same that they were before; but then they were seene with glorie, and now they are couered with shame:
His body and the parts thereof, Are the same that they were before; but then they were seen with glory, and now they Are covered with shame:
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his wil is auerse, his heart is full of feare and distrust, his very minde is darkened, which should be the light, the watchman, the Centinel both of body and soule;
his will is averse, his heart is full of Fear and distrust, his very mind is darkened, which should be the Light, the watchman, the Centinel both of body and soul;
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and if the light thereof be turned into darkenesse, O how great must that darkenesse be? Greater verily then the darknesse of Egypt, which was not so vniuersall, and if the Light thereof be turned into darkness, Oh how great must that darkness be? Greater verily then the darkness of Egypt, which was not so universal,
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but that there was light left in the land of Gosen, where the children of Israel were.
but that there was Light left in the land of Goshen, where the children of Israel were.
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But here, after mans disobedience darkenesse preuailed ouer all. No power of the minde, no part of the bodie free or cleere:
But Here, After men disobedience darkness prevailed over all. No power of the mind, no part of the body free or clear:
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hee is not absolutely depriued of naturall faculties, and endowments of reason, iudgement, will, as if he were become a blocke;
he is not absolutely deprived of natural faculties, and endowments of reason, judgement, will, as if he were become a block;
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but they are depraued and decayed: he knowes still, marie it is but in part; and what part? his mind doth vnderstand, but humane things, & not diuine; earthly, & not heauenly businesse:
but they Are depraved and decayed: he knows still, marry it is but in part; and what part? his mind does understand, but humane things, & not divine; earthly, & not heavenly business:
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his will doth affect also and desire; & what? sure bodily pleasures or delights, not spirituall ioyes.
his will does affect also and desire; & what? sure bodily pleasures or delights, not spiritual Joys.
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Wist ye not that when the fountaine of all goodnes was forsaken, nothing would remaine but sinne? when the father of lights was left, that darkenesse would couer all?
Wist you not that when the fountain of all Goodness was forsaken, nothing would remain but sin? when the father of lights was left, that darkness would cover all?
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Sine tuà luce ô lux beatissima non est veritas, adest error, adest vanitas: non est discretio, adest confusio: adest ignorantia, non est scientia: adest caecitas, non est visio: adest invium, non est via: adest mors, non est vita. S. Aug. Solil. cap. 3. Without thy light, ô blessed light, there is no truth, all is error, all is vanitie: Sine tuà luce o lux beatissima non est veritas, adest error, adest vanitas: non est Discretion, adest Confusion: adest ignorantia, non est scientia: adest caecitas, non est visio: adest invium, non est via: adest mors, non est vita. S. Aug. Solil. cap. 3. Without thy Light, o blessed Light, there is no truth, all is error, all is vanity:
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there is no distinction, all is confusion: all is ignorance, there is no knowledge: all is blindnesse, there is no sight:
there is no distinction, all is confusion: all is ignorance, there is no knowledge: all is blindness, there is no sighed:
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all impassible, there is no way: all is death, there is no life.
all impassable, there is no Way: all is death, there is no life.
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When he beleeued that which the Deuill promised, was hee not very worthie to finde that which God threatned?
When he believed that which the devil promised, was he not very worthy to find that which God threatened?
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You haue heard the mans disobedience to God:
You have herd the men disobedience to God:
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It resteth now to shew, how also he offended his neighbor therein, namely, by transmitting sinne to his posteritie.
It rests now to show, how also he offended his neighbour therein, namely, by transmitting sin to his posterity.
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By his disobedience many were made guiltie:
By his disobedience many were made guilty:
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Here I doe willingly call you to remembrance, that Adam did not sinne as an ordinarie person;
Here I do willingly call you to remembrance, that Adam did not sin as an ordinary person;
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for so his sinne had rested in himselfe, and determined there. It was Iobs perswasion in his owne particular:
for so his sin had rested in himself, and determined there. It was Jobs persuasion in his own particular:
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Though I had indeed erred, mine errour remaineth with me. Though I had indeed erred, mine error remains with me.
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Doth it not hold good correspondencie with the rule of Iustice? The soule that sinneth, that soule shall die.
Does it not hold good correspondency with the Rule of justice? The soul that Sinneth, that soul shall die.
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Adams case is not so, it is extraordinarie.Adams case is not so, it is extraordinary.
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As God had beautified the whole nature of mankind with excellent gifts in this one man, vpon the condition of his loyaltie and obedience:
As God had beautified the Whole nature of mankind with excellent Gifts in this one man, upon the condition of his loyalty and Obedience:
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so was he resolute to bereaue it of them all in him againe, assoone as he began to be refractorie or disobedient.
so was he resolute to bereave it of them all in him again, As soon as he began to be refractory or disobedient.
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Who can distaste this iustice, or finde any harshnes in it, when both were propounded vnto the man vpon equall termes?
Who can distaste this Justice, or find any harshness in it, when both were propounded unto the man upon equal terms?
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Hereby also it may appeare that Adam sinned, not as a priuate man: but as the common root or stocke of mankind;
Hereby also it may appear that Adam sinned, not as a private man: but as the Common root or stock of mankind;
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as a publique person, and father of vs all.
as a public person, and father of us all.
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When sinne had once got hold of his person, must it not needes taint vs all that are partakers of his nature? Because we were all enclosed in his loines when he sinned, hee branded vs all with the prints and tincture of his rebellion.
When sin had once god hold of his person, must it not needs taint us all that Are partakers of his nature? Because we were all enclosed in his loins when he sinned, he branded us all with the prints and tincture of his rebellion.
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So this disobedience rested not in Adam, but became hereditarie:
So this disobedience rested not in Adam, but became hereditary:
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it was not personall in him alone, but naturall to vs all, and a matter of succession.
it was not personal in him alone, but natural to us all, and a matter of succession.
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It made him a trespasser, & vs all sinners with him; whether Pelagius will or no.
It made him a trespasser, & us all Sinners with him; whither Pelagius will or no.
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NONLATINALPHABET. None is free, not a childe of a day olde, though Anabaptists be mad for it. We doe all die;
. None is free, not a child of a day old, though Anabaptists be mad for it. We do all die;
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neither doth there liue a man vpon earth, which shall not see death: and therefore we doe all sinne, For death is the reward of sinne;
neither does there live a man upon earth, which shall not see death: and Therefore we do all sin, For death is the reward of sin;
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or else some should be equal vnto Christ, and die without guiltines. It is cleare and manifest that many die before any act of guiltinesse be committed; as infants:
or Else Some should be equal unto christ, and die without guiltiness. It is clear and manifest that many die before any act of guiltiness be committed; as Infants:
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therefore they must haue the guiltinesse of their death deriued from others:
Therefore they must have the guiltiness of their death derived from Others:
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That the Apostle auoweth here to be originally from Adam. As in one person there be diuerse members, which be all guiltie when the person is conuicted:
That the Apostle avoweth Here to be originally from Adam. As in one person there be diverse members, which be all guilty when the person is convicted:
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so in the nature of mankind, there be many persons, as it were seuerall members and parts thereof,
so in the nature of mankind, there be many Persons, as it were several members and parts thereof,
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and when the whole was corrupted, euery particular, communicating therewith, must needes haue the same tainture.
and when the Whole was corrupted, every particular, communicating therewith, must needs have the same tainture.
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And as a cankred roote, doeth send foorth cankred boughes; a masse of leauen, leuened loaues;
And as a cankered root, doth send forth cankered boughs; a mass of leaven, leavened loaves;
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the egges of a Cockatrise, venemous serpents: so Adam entring into disobedience, begetteth disobedient children. NONLATINALPHABET; of an ill bird, worse chickins.
the eggs of a Cockatrice, venomous Serpents: so Adam entering into disobedience, begetteth disobedient children.; of an ill bird, Worse chickens.
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The holy Ghost is my warrant, that Adam did beget a sonne, not according to the image of God, whereunto he was created himselfe; The holy Ghost is my warrant, that Adam did beget a son, not according to the image of God, whereunto he was created himself;
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for that was then abolished, but in his owne image, when it was fowly degenerated.
for that was then abolished, but in his own image, when it was foully degenerated.
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Iudge now whether we doe beare the punishment of another mans transgression, or are guiltie in our owne faults.
Judge now whither we do bear the punishment of Another men Transgression, or Are guilty in our own Faults.
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If one mans disobedience brought such an Iliade of sorrowes;
If one men disobedience brought such an Iliad of sorrows;
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what must our guiltinesse be that haue added many, and many actuall transgressions to his originall corruption? Much euery way, & too too much.
what must our guiltiness be that have added many, and many actual transgressions to his original corruption? Much every Way, & too too much.
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Let no man then qualifie Adams sinne, or his owne, with vaine excuses;
Let no man then qualify Adams sin, or his own, with vain excuses;
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as if his disobedience had not bene capitall, but veniall, and a trifle to eate of an apple.
as if his disobedience had not be capital, but venial, and a trifle to eat of an apple.
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The lesse the thing was that God did forbid, the more easily he might haue forborne, and kept the commandement.
The less the thing was that God did forbid, the more Easily he might have forborn, and kept the Commandment.
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No, no, there is not any thing light, not any thing little, not any thing of small regard in disobedience,
No, no, there is not any thing Light, not any thing little, not any thing of small regard in disobedience,
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and disobedience of God, and of such a God as he had shewed himselfe to Adam: all is heynous, all horrible, all heauie, all a talent of lead.
and disobedience of God, and of such a God as he had showed himself to Adam: all is heinous, all horrible, all heavy, all a talon of led.
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Yet in this passage I will commend a caution vnto you, and wish diligent heed to be taken of two extremities;
Yet in this passage I will commend a caution unto you, and wish diligent heed to be taken of two extremities;
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That we neyther extend our corruption too farre, lest we depraue the glorie of our Creator:
That we neither extend our corruption too Far, lest we deprave the glory of our Creator:
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nor eleuate it too much, lest wee depresse the benefite of our Redeemer.
nor elevate it too much, lest we depress the benefit of our Redeemer.
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The Scholemen and Church of Rome, runne too much on the left hand, and offend in the latter;
The Schoolmen and Church of Rome, run too much on the left hand, and offend in the latter;
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whilest they goe about to make originall sinne (that is, the venome which Adam hath conveyed vnto vs) to be but a light and superficiall accident, easily remoued;
whilst they go about to make original sin (that is, the venom which Adam hath conveyed unto us) to be but a Light and superficial accident, Easily removed;
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and, as they termed it in their late Councell of Trent, not true sinne, but only the froth and scumme of sinne, Session. 5. can. 6.
and, as they termed it in their late Council of Trent, not true sin, but only the froth and scum of sin, Session. 5. can. 6.
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When originall sinne is thus extenuated, consider (I beseech you) what, and how little it is that they leaue to the redemption and benefit of Christ? Not actuall, not any great or enormious sinne;
When original sin is thus extenuated, Consider (I beseech you) what, and how little it is that they leave to the redemption and benefit of christ? Not actual, not any great or enormous sin;
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such must be holpe by our owne penance, prayers, almes, and satisfaction: Nor my foule spots of originall sinne;
such must be help by our own penance, Prayers, alms, and satisfaction: Nor my foul spots of original sin;
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that they account to be but an abilitie, or disposition to sinne, and a matter of nothing.
that they account to be but an ability, or disposition to sin, and a matter of nothing.
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So by their doctrine, the Sonne of God watched and prayed, and fasted, was tempted with hunger, thirst, buffets, scourges, indignities,
So by their Doctrine, the Son of God watched and prayed, and fasted, was tempted with hunger, thirst, buffets, scourges, indignities,
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and with a most painefull and shamefull death, for a matter of nothing.
and with a most painful and shameful death, for a matter of nothing.
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What is contumelious to the gratious benefit of our redemption, if this be not? Is not this to giue a thousand to our Redeemer,
What is contumelious to the gracious benefit of our redemption, if this be not? Is not this to give a thousand to our Redeemer,
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and ten thousand to our selues?
and ten thousand to our selves?
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Illyricus runneth vpon the rocke, which is on the other side, and goeth too far on the right hand;Illyricus Runneth upon the rock, which is on the other side, and Goes too Far on the right hand;
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perswading that the sinne which Adam hath conueyed to vs, to be our very substance.
persuading that the sin which Adam hath conveyed to us, to be our very substance.
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Sure there cannot be any thing added to the disease in this kinde, but that which must detract from the Creator:
Sure there cannot be any thing added to the disease in this kind, but that which must detract from the Creator:
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our substance is of his building.
our substance is of his building.
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And is it not a strange amplification of the disease, that brings dishonour, instead of glory to the Physitian? If original sinne be of mans substance, must it not needs haue tainted Christ? it is most certaine that he tooke our whole substance:
And is it not a strange amplification of the disease, that brings dishonour, instead of glory to the physician? If original sin be of men substance, must it not needs have tainted christ? it is most certain that he took our Whole substance:
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how could he be true man, without the substance of man?
how could he be true man, without the substance of man?
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This sinne which is transmitted to vs all, is no part of mans nature, but a deprauation of it, spreading it selfe ouer all,
This sin which is transmitted to us all, is no part of men nature, but a depravation of it, spreading it self over all,
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& creeping into our marrow and most hidden entrailes.
& creeping into our marrow and most hidden entrails.
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There is a secret poison within vs, like vnto the graines of Mustard seede, little in the beginning,
There is a secret poison within us, like unto the grains of Mustard seed, little in the beginning,
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but groweth to a great tree.
but grows to a great tree.
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There want no subtile practises without vs, according to the depthes of Sathan, insinuated so couertly, that they are scarce marked from whence they come, nor whither they tend.
There want no subtle practises without us, according to the depths of Sathan, insinuated so covertly, that they Are scarce marked from whence they come, nor whither they tend.
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I would I were able to distinguish them vnto you: but I cannot deliuer that which I haue not receiued.
I would I were able to distinguish them unto you: but I cannot deliver that which I have not received.
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There is morbus Mentis, and morsus Serpentis: malum innatum, and malum seminatum: pactus Cordis, & seminarium hostis.
There is morbus Mentis, and Morsus Serpentis: malum innatum, and malum seminatum: pactus Cordis, & Seminary hostis.
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They are not one, but agree in one: both are the sower fruites of this mans fatall disobedience.
They Are not one, but agree in one: both Are the sour fruits of this men fatal disobedience.
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Thereby hee receiued the one, admitted the other, and transmitted both vnto vs all: And they are sufficient, eyther for conception or production of sinne.
Thereby he received the one, admitted the other, and transmitted both unto us all: And they Are sufficient, either for conception or production of sin.
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So by one mans disobedience wee are all made sinners. So by one men disobedience we Are all made Sinners.
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Peraduenture some will say, that this man, by whom sinne came, was receiued into fauour againe.
Peradventure Some will say, that this man, by whom sin Come, was received into favour again.
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And what question soeuer others may make, my opinion is verily according to charitie, that Adam was saued,
And what question soever Others may make, my opinion is verily according to charity, that Adam was saved,
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and had present forgiuenesse of his sinne.
and had present forgiveness of his sin.
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Then you will aske, how he should transmit that sinne to his posterity, that was remitted to himselfe?
Then you will ask, how he should transmit that sin to his posterity, that was remitted to himself?
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Saint Augustine answereth, that the Saints children discend from their parents by carnall generation, not by spirituall regeneration. But Adams sinne was forgiuen:
Saint Augustine Answers, that the Saints children descend from their Parents by carnal generation, not by spiritual regeneration. But Adams sin was forgiven:
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I graunt it, yet that was not a matter of nature, where the fountaine of generation rested;
I grant it, yet that was not a matter of nature, where the fountain of generation rested;
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the forgiuenesse of his sinne was a matter of Grace, in the power of GOD, not in Adams flesh.
the forgiveness of his sin was a matter of Grace, in the power of GOD, not in Adams Flesh.
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For how was his sinne forgiuen? not by taking sinne absolutely away from him, but by not imputing it vnto him.
For how was his sin forgiven? not by taking sin absolutely away from him, but by not imputing it unto him.
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This imputation was not in Adams power, but in Gods good pleasure; therefore he could not transmit it to his posteritie:
This imputation was not in Adams power, but in God's good pleasure; Therefore he could not transmit it to his posterity:
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He transmitted onely his owne tainture and mortalitie.
He transmitted only his own tainture and mortality.
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You know how the Husbandman doth purge and cleanse the seede that hee casteth into the ground;
You know how the Husbandman does purge and cleanse the seed that he Cast into the ground;
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he thresheth it from the straw, winnoweth it from the chaffe, siftieth it from all hoore,
he Thresheth it from the straw, winnoweth it from the chaff, siftieth it from all hoore,
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and so soweth bare and cleane corne: yet it commeth vp not pure corne, but ioyned with straw, and couered with eares.
and so Soweth bore and clean corn: yet it comes up not pure corn, but joined with straw, and covered with ears.
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How so? Because it had these purifications, not naturally, but outwardly, by the paines and endeuours of the Husbandman.
How so? Because it had these purifications, not naturally, but outwardly, by the pains and endeavours of the Husbandman.
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And as it was amongst the circumcised Iewes;
And as it was among the circumcised Iewes;
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their children were borne with the foreskin againe vncircumcised, because their circumcision was not inward or naturally in the parent,
their children were born with the foreskin again uncircumcised, Because their circumcision was not inward or naturally in the parent,
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but added outwardly by humane violence:
but added outwardly by humane violence:
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So it stood with Adam; though his sinne were forgiuen, yet because his righteousnesse was altogether in Gods imputation, not in his owne nature, he transmitted sinne and mortality, which he had in himselfe:
So it stood with Adam; though his sin were forgiven, yet Because his righteousness was altogether in God's imputation, not in his own nature, he transmitted sin and mortality, which he had in himself:
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and could not transmit righteousnesse or immortality, because they were altogether outward, in the power of God.
and could not transmit righteousness or immortality, Because they were altogether outward, in the power of God.
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Another Item the Apostle giueth vs, that seeing our sinne commeth from our selues, God is not authour thereof.
another Item the Apostle gives us, that seeing our sin comes from our selves, God is not author thereof.
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Dauid speaketh truely of the holy One of Israel;David speaks truly of the holy One of Israel;
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Thou art not a God that louest wickednesse, Psal 5. Were it not strange then for him to be authour of that which he doth not loue? Thou art not a God that love wickedness, Psalm 5. Were it not strange then for him to be author of that which he does not love?
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S. Iohn reduceth all the sinnes in the world to three heads, the concupiscence of the flesh, the lust of the eyes, and the pride of life.
S. John reduceth all the Sins in the world to three Heads, the concupiscence of the Flesh, the lust of the eyes, and the pride of life.
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These, the same Apostle saith, are not of the father, but of the world.
These, the same Apostle Says, Are not of the father, but of the world.
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Sinne is a thing repugnant to the nature of God, and contrarie to all his properties.
Sin is a thing repugnant to the nature of God, and contrary to all his properties.
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It cannot stand with his goodnesse: for being the chiefe and soueraigne good, he cannot be authour of euill;
It cannot stand with his Goodness: for being the chief and sovereign good, he cannot be author of evil;
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seeing euerie one affecteth, not that which is opposite, but that which is conformable and agreeable to his nature, And God is light, and in him dwelleth no darkenesse at all.
seeing every one affects, not that which is opposite, but that which is conformable and agreeable to his nature, And God is Light, and in him dwells no darkness At all.
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Againe, it were some impeachment of his power, to be authour of sinne: for without any euill God is able to doe what good he will.
Again, it were Some impeachment of his power, to be author of sin: for without any evil God is able to do what good he will.
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The wisedome of God will not admit him to be authour of sinne.
The Wisdom of God will not admit him to be author of sin.
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Good is the proper obiect that draweth euery one his desire (as the Philosopher disputeth truely) and euill is neuer desired nor sought after,
Good is the proper Object that draws every one his desire (as the Philosopher disputeth truly) and evil is never desired nor sought After,
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but through error, when that which hath but the face and outward appearance of good, is mistaken for it, which hath the true nature of good indeed.
but through error, when that which hath but the face and outward appearance of good, is mistaken for it, which hath the true nature of good indeed.
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So God cannot be the author of sinne, vnlesse you derogate some thing from his wisedome;
So God cannot be the author of sin, unless you derogate Some thing from his Wisdom;
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And O Lord thine eyes be cleere, thou canst not see euill. If he were authour of sinne, hee should diuert and turne men away from himselfe; And O Lord thine eyes be clear, thou Canst not see evil. If he were author of sin, he should divert and turn men away from himself;
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and that were a plaine deniall of himselfe, not fit, not possible to comply with his truth.
and that were a plain denial of himself, not fit, not possible to comply with his truth.
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Neither can it hold correspondencie with his mercie: for he pittieth and is mercifull to them that sinne;
Neither can it hold correspondency with his mercy: for he Pitieth and is merciful to them that sin;
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therefore he cannot be author thereof. To be short, it will not sort with his iustice:
Therefore he cannot be author thereof. To be short, it will not sort with his Justice:
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for hee punisheth sinne, because he is iust; and then he cannot be authour of it, but he must needes be vniust.
for he Punisheth sin, Because he is just; and then he cannot be author of it, but he must needs be unjust.
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And is there any vnrighteousnes with God? That is an absurditie to be detested, not confuted. God forbid.
And is there any unrighteousness with God? That is an absurdity to be detested, not confuted. God forbid.
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God forbid, saith Elihu vnto Iob, that wickednesse should be in God, or iniquitie in the Almightie. God forbid, Says Elihu unto Job, that wickedness should be in God, or iniquity in the Almighty.
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He sent his sonne to take away the sinnes of the world, and to dissolue the workes of the Deuill; therefore he createth them not:
He sent his son to take away the Sins of the world, and to dissolve the works of the devil; Therefore he Createth them not:
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for if I build againe the things which I haue destroied, I make my selfe a trespasser.
for if I built again the things which I have destroyed, I make my self a trespasser.
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Inventor vitij non est Deus, Angelus illud Degener infami conceptum mente creavit.
Inventor vitij non est Deus, Angelus illud Degener infami conceptum mente Created.
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Sinne, as S. Iohn defineth it, is NONLATINALPHABET, that is to say, a depriuation of that rightnesse which the law requireth in our actions: Sin, as S. John defineth it, is, that is to say, a deprivation of that rightness which the law requires in our actions:
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and God which calleth himselfe NONLATINALPHABET, i. Ens, is causa essendi, non deficiendi, of being, and not of fayling. and God which calls himself, i. Ens, is causa Essendi, non deficiendi, of being, and not of failing.
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Seeing God is Ens, men of indifferent iudgement may see that non esse ad Deum non pertinet. Lux non potest gignere tenebras:
Seeing God is Ens, men of indifferent judgement may see that non esse ad God non pertinet. Lux non potest gignere Darkness:
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Sol illuminat sua natura sed non inducit tenebras; recedente vero Sole sponte sequuntur tenebrae.
Sol illuminate sua Nature sed non Inducit Darkness; recedente vero Sole sponte sequuntur tenebrae.
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Ita Deus qui natura sua bonus est, si recedat a nobis, hoc est, iustis de causis gratiam suam nobis subtrahat, vel vt puniat nos, vel vt alijs gratia sua magis sit conspicua, sponte peccatum sequitur.
Ita Deus qui Nature sua bonus est, si recedat a nobis, hoc est, Justis de Causis gratiam suam nobis subtrahat, vel vt puniat nos, vel vt Alijs Gratia sua magis sit conspicua, sponte peccatum sequitur.
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Nec necesse est vt causam peccati alibi inquiramus, quum interiorem habeamus malam voluntatē, ad quam accedit suggestio Diaboli. Nec Necessary est vt Causam peccati alibi inquiramus, Whom interiorem habeamus Evil voluntatē, ad quam Accedit suggestio Diaboli.
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Light cannot breede darkenesse, the Sunne lightneth properly, and induceth not darkenesse; but when the Sunne goeth away, darkenesse followeth of their owne accord.
Light cannot breed darkness, the Sun lighteneth properly, and induceth not darkness; but when the Sun Goes away, darkness follows of their own accord.
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So it is with God, who is good in himselfe;
So it is with God, who is good in himself;
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when hee withdraweth his graces from vs vpon iust causes, eyther for our punishment, or to make his goodnesse more conspicuous vnto others:
when he withdraweth his graces from us upon just Causes, either for our punishment, or to make his Goodness more conspicuous unto Others:
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when God hath retyred himselfe from vs vpon any occasion, sinne is at hand by and by to take place of it selfe.
when God hath retired himself from us upon any occasion, sin is At hand by and by to take place of it self.
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Let vs therefore lay the blame of sinne vpon the Deuill that deuised it, and vpon our selues that consented vnto him:
Let us Therefore lay the blame of sin upon the devil that devised it, and upon our selves that consented unto him:
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let vs not charge God foolishly, but magnifie and praise him for his infinit goodnesse and mercies, in abolishing the workes of the Deuill,
let us not charge God foolishly, but magnify and praise him for his infinite Goodness and Mercies, in abolishing the works of the devil,
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and beseech him to beate downe that crooked Serpent more and more vnder our feete, euen for his Christ his sake. AMEN. FINIS.
and beseech him to beat down that crooked Serpent more and more under our feet, even for his christ his sake. AMEN. FINIS.
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THE SWEET MYSTErie of mans Reparation. ROM. 5. VERS. 19. As by one mans disobedience many were made sinners;
THE SWEET Mystery of men Reparation. ROM. 5. VERS. 19. As by one men disobedience many were made Sinners;
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so by the obedience of one, shall many also be made righteous.
so by the Obedience of one, shall many also be made righteous.
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THE last Sabbath I discussed the former part of this Text vnto your most honourable houshold,
THE last Sabbath I discussed the former part of this Text unto your most honourable household,
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and now, by the assistance of God his holy Spirit, & your Princely patience, doe purpose to vnfold the second.
and now, by the assistance of God his holy Spirit, & your Princely patience, do purpose to unfold the second.
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Three points are here to be cleared; first, who this obedient person was; secondly, the manner of his obedience; thirdly, the validitie. As to the first:
Three points Are Here to be cleared; First, who this obedient person was; secondly, the manner of his Obedience; Thirdly, the validity. As to the First:
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This age doth not affoord such plentie of obedience, as may make the person here spoken of, doubtfull or ambiguous.
This age does not afford such plenty of Obedience, as may make the person Here spoken of, doubtful or ambiguous.
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If bare profession were good obedience, Christ would neuer haue told the Iewes, that Publicans and Harlots should goe into the Kingdome of God before them:
If bore profession were good Obedience, christ would never have told the Iewes, that Publicans and Harlots should go into the Kingdom of God before them:
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Saul, neuer intending obedience, pretends it all in vaine.Saul, never intending Obedience, pretends it all in vain.
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Some Philosophers left all they had that when they were rid of worldly cares, they might haue the more libertie to follow vanitie: some Philosophers left all they had that when they were rid of worldly Cares, they might have the more liberty to follow vanity:
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Et nolebant censu abundare terreno, vt abundarent magis sensu suo. S. Bern. Et nolebant censu abundare terreno, vt abundarent magis sensu Sue. S. Bern.
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If some certain religious people, haue deuoted themselues to obedience, their vowes make the title fayrer, but not the obligation stronger.
If Some certain religious people, have devoted themselves to Obedience, their vows make the title Fairer, but not the obligation Stronger.
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S. Bernard decyphered such vanities long agoe, Sine defectu pauperes, sine despectu humiles, sine labore diuites esse volunt:
S. Bernard deciphered such vanities long ago, Sine defectu Paupers, sine despectu Humiles, sine labour diuites esse volunt:
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Holy and obedient people indeed, that will be poore without want, humble without contempt, rich without labour,
Holy and obedient people indeed, that will be poor without want, humble without contempt, rich without labour,
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and obedient without any reknowledgement of allegiance. They will not be like vnto other men; therefore sauing our Aphorisme against retaliation and Christian charitie, that nothing be done in reuenge,
and obedient without any reknowledgement of allegiance. They will not be like unto other men; Therefore Saving our Aphorism against retaliation and Christian charity, that nothing be done in revenge,
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if other men wil be as peremptorie againe, not to be like vnto them, there shall be no great cause left (as I suppose) for Church or Common-wealth to complaine.
if other men will be as peremptory again, not to be like unto them, there shall be no great cause left (as I suppose) for Church or Commonwealth to complain.
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The importunitie of their challenges, makes mee to put difference in those that be obedient: the person that our Text speaketh of, is obedient vnto God; The importunity of their challenges, makes me to put difference in those that be obedient: the person that our Text speaks of, is obedient unto God;
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these pretenders, are obsequious vnto men, to S. Frauncis, Benedict, Dominick, Ignatius Loyola, and their superiours.
these pretenders, Are obsequious unto men, to S. Francis, Benedict, Dominick, Ignatius Loyola, and their superiors.
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But why should Christians, that are borne of God, take names from men? Non ad hominis nomen ambulo, Christi nomen teneo.
But why should Christians, that Are born of God, take names from men? Non ad hominis Nome ambulo, Christ Nome Teneo.
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Perirem si essem de parte Pauli; quomodo non perirem, si essem de parte Donati. His obedience stood in performing his fathers will;Perirem si essem de parte Pauli; quomodo non perirem, si essem de parte Donati. His Obedience stood in performing his Father's will;
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theirs is exercised in vpholding mans inuentions, or if they labor in obeying God, it is but in part, and he was obedient perfectly:
theirs is exercised in upholding men Inventions, or if they labour in obeying God, it is but in part, and he was obedient perfectly:
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his person was infinite, theirs is finite; his innocent, theirs sinfull: his obedience is applicable, and beneficiall vnto others:
his person was infinite, theirs is finite; his innocent, theirs sinful: his Obedience is applicable, and beneficial unto Others:
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if theirs be memorable for imitation, it is well; it can neuer be applicable for expiation.
if theirs be memorable for imitation, it is well; it can never be applicable for expiation.
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The obedience that maketh others righteous, must be complete, absolute, continuall; so was neuer any humane obedience:
The Obedience that makes Others righteous, must be complete, absolute, continual; so was never any humane Obedience:
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it is interrupted often, it hath manie intermissions, therefore I maruaile what security they can finde, that follow after it.
it is interrupted often, it hath many intermissions, Therefore I marvel what security they can find, that follow After it.
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I should be the more affraid for such a helpe: without it, I haue nothing to feare but my cause alone;
I should be the more afraid for such a help: without it, I have nothing to Fear but my cause alone;
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if I should repose my selfe vpon this broken staffe, I must feare it, and my cause too. Refugium nostrum non est tale:
if I should repose my self upon this broken staff, I must Fear it, and my cause too. Refugium nostrum non est tale:
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The obedience of Iesus Christ, is perfect obedience, full of securitie, voyde of feare. He is the person then, by whose obedience many are made righteous.
The Obedience of Iesus christ, is perfect Obedience, full of security, void of Fear. He is the person then, by whose Obedience many Are made righteous.
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His obedience was admirable, and it sutes well with his person, which is wonderfull, singular, and not to be matched: Dauids sonne, and Dauids Lord;
His Obedience was admirable, and it suits well with his person, which is wonderful, singular, and not to be matched: David son, and David Lord;
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the sonne of Mary, and the father of eternitie;
the son of Marry, and the father of eternity;
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the sonne of man, and the sonne of God, Who being in the forme of God, thought it no robberie to be equall with God:
the son of man, and the son of God, Who being in the Form of God, Thought it no robbery to be equal with God:
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but he made himselfe of no reputation, and tooke vpon him the forme of a seruant,
but he made himself of no reputation, and took upon him the Form of a servant,
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and was made like vnto men, and was found in shape as a man. He humbled himselfe, and became obedient vnto the death, euen the death of the Crosse. and was made like unto men, and was found in shape as a man. He humbled himself, and became obedient unto the death, even the death of the Cross.
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Two entyre & perfect natures, combined & glewed together in one person, Emmanuel, God and man.
Two entire & perfect nature's, combined & glued together in one person, Emmanuel, God and man.
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This makes another doubt, whether his obedience was performed in the humanitie, or in the diuinitie, or in both together:
This makes Another doubt, whither his Obedience was performed in the humanity, or in the divinity, or in both together:
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I answer, that he was obedient in the humane nature alone, not in the diuine.
I answer, that he was obedient in the humane nature alone, not in the divine.
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If the diuine nature could haue yeelded obedience, had not his incarnation beene superfluous? If the diuinitie had bene obedient, it must haue died too;
If the divine nature could have yielded Obedience, had not his incarnation been superfluous? If the divinity had be obedient, it must have died too;
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for he was obedient vnto death:
for he was obedient unto death:
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and is it possible to haue a mortall diuinitie? There was no congruitie, that one nature should vndertake the obedience imposed on the other:
and is it possible to have a Mortal divinity? There was no congruity, that one nature should undertake the Obedience imposed on the other:
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behold a confusion, for the Godhead to entertaine and handle the businesse of the manhood. Therefore his obedience was performed in the humanitie;
behold a confusion, for the Godhead to entertain and handle the business of the manhood. Therefore his Obedience was performed in the humanity;
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Destroy this Temple, and I will raise it vp in three dayes: This hee spake of his bodie. Destroy this Temple, and I will raise it up in three days: This he spoke of his body.
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So S. Peter saith, That he bare our sinnes in his body; and our Text teacheth vs, That it was the obedience of one man.
So S. Peter Says, That he bore our Sins in his body; and our Text Teaches us, That it was the Obedience of one man.
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It was not then diminutio diuinitatis, no abatement of his godhead, but depositio corporis, an humiliation of his bodie alone.
It was not then Diminution diuinitatis, no abatement of his godhead, but Depositio corporis, an humiliation of his body alone.
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And that had not auayled without an vnion, and concurrence of both natures in one person.
And that had not availed without an Union, and concurrence of both nature's in one person.
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Tolerare passiones nunquid posset nisi homo? Mori & crucifigi & humiliari posset nisi homo? S. Aug. in Psal. 90. If he had bene God onely, he could not haue bene obedient if man onely, he had not beene sufficient.Tolerare Passions Whether posset nisi homo? Mori & crucifigi & humiliari posset nisi homo? S. Aug. in Psalm 90. If he had be God only, he could not have be obedient if man only, he had not been sufficient.
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But when the same person that was creator of all things, became obedient, and obedient vnto death:
But when the same person that was creator of all things, became obedient, and obedient unto death:
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what is it that his obedience could not worke? the death of all the creatures of the world, is not equiualent:
what is it that his Obedience could not work? the death of all the creatures of the world, is not equivalent:
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it is preponderant, and preferred in the ballance of Gods iustice.
it is preponderant, and preferred in the balance of God's Justice.
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Tam potens fuit ad priuilegium, tam diues ad pretium, vt si vniuersitas captiuorum in redemptorem suum crederet, nullum tyrānica vincula retinerent. Tam potens fuit ad Privilege, tam dives ad Price, vt si vniuersitas captiuorum in redemptorem suum crederet, nullum tyrānica vincula retinerent.
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The obedience that the sonne of God performed in his humanity, was so potent for priuiledge,
The Obedience that the son of God performed in his humanity, was so potent for privilege,
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so rich for price, that if the whole multitude of captiues had beliefe in him, none could remaine in the tyrants bands.
so rich for price, that if the Whole multitude of captives had belief in him, none could remain in the Tyrants bans.
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But of the validitie more hereafter: now we are confined to the affaires of his person.
But of the validity more hereafter: now we Are confined to the affairs of his person.
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If man had not ouercome the enemie, hee had not beene ouercome iustly.
If man had not overcome the enemy, he had not been overcome justly.
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Againe, if God had not giuen saluation, we could not hold it firmely, vana salus hominis. And if this man had not bene God, he should not haue beene partaker of incorruptibilitie,
Again, if God had not given salvation, we could not hold it firmly, Vana salus hominis. And if this man had not be God, he should not have been partaker of incorruptibility,
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and then hee could not transmit it to vs: hunc hominem Deus, non vt alios regebat, sed gerebat.
and then he could not transmit it to us: hunc hominem Deus, non vt Alioth regebat, sed gerebat.
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This man, as Saint Augustine saith excellently, had a prerogatiue aboue all others:
This man, as Saint Augustine Says excellently, had a prerogative above all Others:
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God did not gouerne him barely, as he doth euery one else, but he bare him too.
God did not govern him barely, as he does every one Else, but he bore him too.
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His manhood was inseperably conioyned and supported in the vnitie of the godhead;
His manhood was inseparably conjoined and supported in the unity of the godhead;
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so as death it selfe, that seuereth man and wife asunder, that deuideth bodie and soule,
so as death it self, that severeth man and wife asunder, that Divideth body and soul,
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and parteth all things else, could yet make no seperation here:
and parts all things Else, could yet make no separation Here:
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but then, euen in the death of his bodie, the diuinitie did adhaere, and was coupled with it in the graue;
but then, even in the death of his body, the divinity did adhaere, and was coupled with it in the graven;
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otherwise it had followed the condition of all flesh else, seene corruption, and abid in death.
otherwise it had followed the condition of all Flesh Else, seen corruption, and Abided in death.
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Seeing then that there is so firme an vnion of the Godhead and manhood in one person, the obedience which the manhood performed, may rightly be valued at an infinite rate,
Seeing then that there is so firm an Union of the Godhead and manhood in one person, the Obedience which the manhood performed, may rightly be valued At an infinite rate,
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as if it had beene done by the Deitie it selfe.
as if it had been done by the Deity it self.
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If Dauid thought he did Saul wrong, and was touched at the heart, when he had cut off the lap of Sauls garment;
If David Thought he did Saul wrong, and was touched At the heart, when he had Cut off the lap of Saul's garment;
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and yet the garment was not himselfe, but neere vnto him:
and yet the garment was not himself, but near unto him:
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then may the Godhead much more iustly reckon euerie thing done vnto himselfe, that was done vnto this flesh, which cannot be seuered from himselfe.
then may the Godhead much more justly reckon every thing done unto himself, that was done unto this Flesh, which cannot be severed from himself.
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Concerning the manner of his obedience, manie things are of profitable consideration, which I suppose you haue heard lately:
Concerning the manner of his Obedience, many things Are of profitable consideration, which I suppose you have herd lately:
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but none more memorable, then the alacritie and cheerefulnesse of his obedience; which I purpose to insist on.
but none more memorable, then the alacrity and cheerfulness of his Obedience; which I purpose to insist on.
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Desiderio desideraui, I haue earnestly desired to eate this Passeouer with you: Desire desideraui, I have earnestly desired to eat this Passover with you:
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Hee was sure that he himselfe should then also be made a Passeouer, and be offered vp as the Lambe of God, that taketh away the sinnes of the world:
He was sure that he himself should then also be made a Passover, and be offered up as the Lamb of God, that Takes away the Sins of the world:
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hee knew then that he should suffer a most painefull and ignominious death;
he knew then that he should suffer a most painful and ignominious death;
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which any man else would haue desired as earnestly to auoide, as he did vehemently long to vndertake.
which any man Else would have desired as earnestly to avoid, as he did vehemently long to undertake.
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Not that death was any way pleasing to him in it selfe, but to declare his affectionate readinesse in obedience to his father,
Not that death was any Way pleasing to him in it self, but to declare his affectionate readiness in Obedience to his father,
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and his great thirst of our saluation. You may reade of the like profession that he maketh in the Psalmes:
and his great thirst of our salvation. You may read of the like profession that he makes in the Psalms:
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Sacrifice and meate offering thou wouldest not haue, but hast fitted me vp a body. Then said I, lo, I come. Sacrifice and meat offering thou Wouldst not have, but hast fitted me up a body. Then said I, lo, I come.
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In the beginning of the booke it is written of me, that I should fulfill thy will:
In the beginning of the book it is written of me, that I should fulfil thy will:
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O my God I am content to doe it. Oh my God I am content to do it.
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In which words, I may commend three things to your obseruation: 1. That God neuer appointed the sacrifices of the Olde Testament for ransomes of sinne,
In which words, I may commend three things to your observation: 1. That God never appointed the Sacrifices of the Old Testament for ransoms of sin,
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but for figures of the true Sacrifice. 2. That the obedience of his Sonne, is a full propitiation to appease his wrath. 3. That the Sonne offereth that sweete smelling sacrifice of his obedience, with all cheerefulnesse.
but for figures of the true Sacrifice. 2. That the Obedience of his Son, is a full propitiation to appease his wrath. 3. That the Son Offereth that sweet smelling sacrifice of his Obedience, with all cheerfulness.
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In this point, the Metaphor wherewith the Sonne of God doth expresse the voluntarie addiction of his obedience, is emphaticall, and worthy of reuiew.
In this point, the Metaphor wherewith the Son of God does express the voluntary addiction of his Obedience, is emphatical, and worthy of review.
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Aures perforasti mihi: He alludeth to the ciuill ordinance, Exod. 21. If a seruant care not for his freedome, Aures perforasti mihi: He alludeth to the civil Ordinance, Exod 21. If a servant care not for his freedom,
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and say, I loue my Maister, and will not goe out of his house: Then his Maister shall bring him to the Iudges, and set him to the dore,
and say, I love my Master, and will not go out of his house: Then his Master shall bring him to the Judges, and Set him to the door,
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or to the post, and his Master shall bore his eare through with an awle, and he shall serue him foreuer. or to the post, and his Master shall boar his ear through with an awl, and he shall serve him forever.
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I say too little, when I say Christ obliged himselfe to such obedience.
I say too little, when I say christ obliged himself to such Obedience.
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He professeth more in the Psalme, aures perforasti mihi, that both his eares were bored through,
He Professes more in the Psalm, aures perforasti mihi, that both his ears were bored through,
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& the obligation of his obedience doubled aboue all others.
& the obligation of his Obedience doubled above all Others.
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How? Sure hee addicted himselfe not to outward obsequies alone, as voluntarie seruants vsed to do;
How? Sure he addicted himself not to outward obsequies alone, as voluntary Servants used to do;
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but to obey the very inward thoughts, & intendments of his fathers will, he left no tittle vnperformed.
but to obey the very inward thoughts, & intendments of his Father's will, he left no tittle unperformed.
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Where shall we finde the like? Isaac his obedience is commendable:
Where shall we find the like? Isaac his Obedience is commendable:
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hee was not refractorie when his father would offer him vp in sacrifice, but yet he was bound:
he was not refractory when his father would offer him up in sacrifice, but yet he was bound:
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And, O Lord, thine hands needed no bands, nor thy feete to be tyed in fetters of brasse.
And, Oh Lord, thine hands needed no bans, nor thy feet to be tied in fetters of brass.
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Ioseph would not contend with his brethren, when they had agreed to put him to death:Ioseph would not contend with his brothers, when they had agreed to put him to death:
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but did hee not vse deprecations? They acknowledge it, Gen. 42.21. We haue verily sinned against our brother, in that we sawe the anguish of his soule,
but did he not use deprecations? They acknowledge it, Gen. 42.21. We have verily sinned against our brother, in that we saw the anguish of his soul,
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when he besought vs, and we would not heare him. when he besought us, and we would not hear him.
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Mee thinks I see how pittifully he stood in the midst of them, when they began to strip him out of his coat;
Me thinks I see how pitifully he stood in the midst of them, when they began to strip him out of his coat;
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how his colour went away with the apprehension and feare of death; how his cheekes were all to be raied with teares;
how his colour went away with the apprehension and Fear of death; how his cheeks were all to be rayed with tears;
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how his eyes were turned euery way: sometimes to one brother, somtimes to another, sometimes to all at once;
how his eyes were turned every Way: sometime to one brother, sometimes to Another, sometime to all At once;
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sometimes to the ground where his bodie should fall, sometimes to the heauens, that should receiue his soule.
sometime to the ground where his body should fallen, sometime to the heavens, that should receive his soul.
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Did not these wofull lookes pleade for him? were they not vocall? Yes indeed, and patheticall Orators.
Did not these woeful looks plead for him? were they not vocal? Yes indeed, and pathetical Orators.
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And after that with beating his breast, hee had gained passage for his voyce, hee added words to this effect: Alas!
And After that with beating his breast, he had gained passage for his voice, he added words to this Effect: Alas!
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what haue I done worthie of this that you goe about? If I tolde any thing of you, it was but truth, and tended to your reformation:
what have I done worthy of this that you go about? If I told any thing of you, it was but truth, and tended to your Reformation:
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if my dreames be offensiue, they came by the instinct of God: if you mislike my cōming, it was my fathers pleasure;
if my dreams be offensive, they Come by the instinct of God: if you mislike my coming, it was my Father's pleasure;
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I came to see how you did, and shall I now die? O spare my life for the respect you haue to your owne bloud:
I Come to see how you did, and shall I now die? O spare my life for the respect you have to your own blood:
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spare it (I beseech you) for the reuerence you beare to my fathers age;
spare it (I beseech you) for the Reverence you bear to my Father's age;
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is hee not also yours? Spare it, if you regard not men, yet for the feare you haue of God:
is he not also yours? Spare it, if you regard not men, yet for the Fear you have of God:
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or if none of all these can moue your bowels, for my life;
or if none of all these can move your bowels, for my life;
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let me haue my coate, this partie-coloured coate, the ornament of my youth, and the pledge of my fathers loue,
let me have my coat, this Party-coloured coat, the ornament of my youth, and the pledge of my Father's love,
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for an hearse to shroude and couer me when I am dead. Maruaile not at Iosephs obtestations;
for an hearse to shroud and cover me when I am dead. Marvel not At Joseph's obtestations;
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he was but a figure of obedience, and the figure must euer be inferior to the truth.
he was but a figure of Obedience, and the figure must ever be inferior to the truth.
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Christ himselfe vsed no tergiuersation, no deprecation: he is accused, and holds his peace; he is charged, and saith nothing to it.
christ himself used no tergiversation, no deprecation: he is accused, and holds his peace; he is charged, and Says nothing to it.
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But as a sheepe led to the slaughter, so opened he not his mouth. He died willingly.But as a sheep led to the slaughter, so opened he not his Mouth. He died willingly.
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Saint Peter, and the rest that dyed for the testimonie of this obedience, did it patiently, but not altogether willingly:
Saint Peter, and the rest that died for the testimony of this Obedience, did it patiently, but not altogether willingly:
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I haue warrant and authoritie enough for it, When thou art old, another shall gird thee,
I have warrant and Authority enough for it, When thou art old, Another shall gird thee,
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and leade thee whither thou wouldst not. and lead thee whither thou Wouldst not.
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If there were any other means for vs to come to Christ, who would die?
If there were any other means for us to come to christ, who would die?
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Indeed (saith another great Apostle) wee that are in this tabernacle, sigh and are burthened, because we would not be vnclothed, but be clothed vpon. Indeed (Says Another great Apostle) we that Are in this tabernacle, sighs and Are burdened, Because we would not be unclothed, but be clothed upon.
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Saint Paul would be like Henoch, Elias, or those that be aliue at the day of iudgement:
Saint Paul would be like Henoch, Elias, or those that be alive At the day of judgement:
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they shall not die, but they shall be chaunged.
they shall not die, but they shall be changed.
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So S. Paul desireth, not to be vnclothed, but to be clothed vpon, that mortality might be swallowed vp of life.
So S. Paul Desires, not to be unclothed, but to be clothed upon, that mortality might be swallowed up of life.
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Although we go from labour to rest; from expectation to possession; from the race to the gaole; from faith to fruition;
Although we go from labour to rest; from expectation to possession; from the raze to the gaol; from faith to fruition;
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from a pilgrimage to our countrey; from the world to God:
from a pilgrimage to our country; from the world to God:
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yet the passage being rugged, mingled with asperitie, hauing some of the gall and vineger in it, that the Iewes gaue vnto Christ, maketh it vnpleasing vnto vs:
yet the passage being rugged, mingled with asperity, having Some of the Gall and vinegar in it, that the Iewes gave unto christ, makes it unpleasing unto us:
av dt n1 vbg j, vvn p-acp n1, vhg d pp-f dt n1 cc n1 p-acp pn31, cst dt np2 vvd p-acp np1, vvz pn31 j p-acp pno12:
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But these lets and rubbs, could neyther hinder nor abate any thing of his cheerefulnesse.
But these lets and rubs, could neither hinder nor abate any thing of his cheerfulness.
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Oblatus est quia voluit: if he had beene vnwilling, he was not vnable to hold his life against all the world.Oblatus est quia voluit: if he had been unwilling, he was not unable to hold his life against all the world.
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When the Iewes sent their Sergeants to apprehend him, he meetes his aduersaries in the mid-way;
When the Iewes sent their Sergeants to apprehend him, he meets his Adversaries in the midway;
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he offereth himselfe, and askes them whom they seeke.
he Offereth himself, and asks them whom they seek.
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When they said, Iesus of Nazareth, he denied not, but acknowledged himselfe, and said, I am hee.
When they said, Iesus of Nazareth, he denied not, but acknowledged himself, and said, I am he.
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No perswasions could diuert him from this obedience: his disciples say, Master, the Iewes did seeke for thee of late to stone thee,
No persuasions could divert him from this Obedience: his Disciples say, Master, the Iewes did seek for thee of late to stone thee,
av-dx n2 vmd vvi pno31 p-acp d n1: po31 n2 vvi, n1, dt np2 vdd vvi p-acp pno21 pp-f j p-acp n1 pno21,
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and wilt thou go to Hierusalem againe? He answereth roundly, Are there not twelue houres in the day? If any man walke in the day time, he stumbleth not,
and wilt thou go to Jerusalem again? He Answers roundly, are there not twelue hours in the day? If any man walk in the day time, he stumbleth not,
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because he seeth the light of this world. God his calling is like this day light, which suffereth not a man to wander,Because he sees the Light of this world. God his calling is like this day Light, which suffers not a man to wander,
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or to goe astray out of his way: in obedience of this calling, he goeth on to Hierusalem couragiously, and feares no swords,
or to go astray out of his Way: in Obedience of this calling, he Goes on to Jerusalem courageously, and fears no swords,
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nor staues, but offereth himselfe the second time, and askes them, whom they seeke? Here is no vnwillingnesse or pusillanimitie;
nor staves, but Offereth himself the second time, and asks them, whom they seek? Here is no unwillingness or pusillanimity;
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that was rat her with his aduersaries: they did shrinke, goe backe, and fell to the ground.
that was rat her with his Adversaries: they did shrink, go back, and fell to the ground.
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Where is the terror and defence of their armed men? forsooth with one word,
Where is the terror and defence of their armed men? forsooth with one word,
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and acknowledgment of himselfe, and with his bare voyce, saying nothing, but, I am hee; the whole multitude that came against him, fierce in hatred,
and acknowledgment of himself, and with his bore voice, saying nothing, but, I am he; the Whole multitude that Come against him, fierce in hatred,
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and terrible in power, were smitten, repelled, and ouerthrowne without any weapon at all: Was there euer such a Hee?
and terrible in power, were smitten, repelled, and overthrown without any weapon At all: Was there ever such a He?
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You may easily accompt what this Hee will doe, when he iudgeth, that did so much when he was iudged:
You may Easily account what this He will do, when he Judgeth, that did so much when he was judged:
pn22 vmb av-j vvi r-crq d pns31 vmb vdi, c-crq pns31 vvz, cst vdd av d c-crq pns31 vbds vvn:
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what he may doe when he raigneth, that could doe this when he obeyed.
what he may do when he Reigneth, that could do this when he obeyed.
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When he saw the wrath of God stirred vp against all creatures for our sinne, I cannot tell you whether it was with more pietie or wisedome;
When he saw the wrath of God stirred up against all creatures for our sin, I cannot tell you whither it was with more piety or Wisdom;
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with greater mercie or iustice (for I thinke all the vertues in the world, did concurre together in this one action) but I am sure that it was with great willingnes, and powerfull successe that he cryed, Si propter me haet tempestas orta sit, tollite me, & mittite me in mare.
with greater mercy or Justice (for I think all the Virtues in the world, did concur together in this one actium) but I am sure that it was with great willingness, and powerful success that he cried, Si propter me haet Tempestas orta sit, Take away me, & Mittite me in mare.
p-acp jc n1 cc n1 (c-acp pns11 vvb d dt n2 p-acp dt n1, vdd vvi av p-acp d crd n1) cc-acp pns11 vbm j cst pn31 vbds p-acp j n1, cc j n1 cst pns31 vvd, fw-mi fw-la pno11 fw-la fw-la fw-la fw-la, fw-la pno11, cc n1 pno11 p-acp n1.
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And what tempest could be raised for his sake? that I will also shew.
And what tempest could be raised for his sake? that I will also show.
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It was not without a robberie of the Sonne of God, that Lucifer did affect his greatnesse:
It was not without a robbery of the Son of God, that Lucifer did affect his greatness:
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it was not without a robberie of the Sonne of God, that our first parents did affect that knowledge, eritis sicut dij: And the Father would not dissemble,
it was not without a robbery of the Son of God, that our First Parents did affect that knowledge, You will be sicut dij: And the Father would not dissemble,
pn31 vbds xx p-acp dt n1 pp-f dt n1 pp-f np1, cst po12 ord n2 vdd vvi d n1, n2 fw-la fw-la: cc dt n1 vmd xx vvi,
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nor passe ouer his sonnes iniuries without reuenge; For the Father loueth the Sonne alwayes. For him hee destroyed many Angels, and sentenced all men:
nor pass over his Sons injuries without revenge; For the Father loves the Son always. For him he destroyed many Angels, and sentenced all men:
ccx vvi p-acp po31 ng1 n2 p-acp n1; p-acp dt n1 vvz dt n1 av. p-acp pno31 pns31 vvd d n2, cc vvn d n2:
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What did the Sonne when he saw the Father so iealous for him, that he spared no creature? To the intent that it may be knowne (saith he) that I also loue the Father,
What did the Son when he saw the Father so jealous for him, that he spared no creature? To the intent that it may be known (Says he) that I also love the Father,
q-crq vdd dt n1 c-crq pns31 vvd dt n1 av j p-acp pno31, cst pns31 vvd dx n1? p-acp dt n1 cst pn31 vmb vbi vvn (vvz pns31) cst pns11 av vvb dt n1,
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behold, by me he shall receiue againe many of those, that forme he had in a manner lost.
behold, by me he shall receive again many of those, that Form he had in a manner lost.
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Therefore seeing this tempest is risen for my sake, take me and cast me into the sea, Therefore seeing this tempest is risen for my sake, take me and cast me into the sea,
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and you shall haue a great calme. and you shall have a great Cam.
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Indeed he did see the assault of the rauening Wolfe, and tarrieth not vntill hee had surprised the sheepe,
Indeed he did see the assault of the ravening Wolf, and tarrieth not until he had surprised the sheep,
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but maturely interposeth himselfe in the gap. O good sheapheard, that giueth his life for his sheepe.
but maturely interposeth himself in the gap. Oh good shepherd, that gives his life for his sheep.
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Peccat iniquus, & punitur iustus, delinquit reus, & vapulat innocent, offendit impius, & damnatur pius: Quod meretur malus, patitur bonus: Peccat iniquus, & punitur Justus, delinquit Rhesus, & vapulat innocent, offendit Impius, & damnatur Pius: Quod meretur malus, patitur bonus:
fw-la fw-la, cc fw-la fw-la, fw-la fw-la, cc fw-la j-jn, fw-la fw-la, cc fw-la fw-la: fw-la fw-la fw-la, fw-la fw-la:
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Quod perpetrat servus, exoluit dominus, quod committit homo, sustinet Deus. Quod perpetrate servus, exoluit dominus, quod Committit homo, Sustinet Deus.
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It was not nothing that God gaue, when hee sent his Sonne vnto vs, but gaue vs all things with him, who of God is made vnto vs, wisedome, righteousnesse, sanctification, and redemption. And the other three graces may serue for other subiects;
It was not nothing that God gave, when he sent his Son unto us, but gave us all things with him, who of God is made unto us, Wisdom, righteousness, sanctification, and redemption. And the other three graces may serve for other Subjects;
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the gift of righteousnesse belongeth properly to the obedience of Christ, as our Text witnesseth. By the obedience of one, many are made righteous.
the gift of righteousness belongeth properly to the Obedience of christ, as our Text Witnesseth. By the Obedience of one, many Are made righteous.
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His obedience is not like the oyle which the wise Virgins had, that would not serue themselues and others.
His Obedience is not like the oil which the wise Virgins had, that would not serve themselves and Others.
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Whosoeuer drinketh thereof shall thirst againe, For the iust shall liue by his owne faith. But he that drinketh of the water that I giue vnto him, shall neuer thirst. Whosoever Drinketh thereof shall thirst again, For the just shall live by his own faith. But he that Drinketh of the water that I give unto him, shall never thirst.
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The soule that receiueth Christ, is content with him onely;
The soul that receiveth christ, is content with him only;
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for his obedience is like the widdowes oyle, that did runne as long as there was any vessell to receiue it;
for his Obedience is like the widow's oil, that did run as long as there was any vessel to receive it;
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Tam pleno fonti vas inane admouendum. It is no short or narrow mantell; for that, according to the Prophet, cannot couer two; Tam Pleno fonti vas inane admouendum. It is no short or narrow mantel; for that, according to the Prophet, cannot cover two;
fw-la fw-la fw-la fw-la n1 fw-la. pn31 vbz dx j cc j n1; p-acp d, vvg p-acp dt n1, vmbx vvi crd;
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His righteousnesse is an euerlasting righteousnesse; and what is larger then eternitie? Nothing. Then it will couer him and vs. Et in nobis quidem operit multitudinem peccatorum: His righteousness is an everlasting righteousness; and what is larger then eternity? Nothing. Then it will cover him and us Et in nobis quidem operit multitudinem peccatorum:
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In te autē domine, quid nisi pietatis thesauros, diuitias bonitatis? Christ being man, was mortall also, and capable of death;In te autē domine, quid nisi pietatis Thesauros, Riches bonitatis? christ being man, was Mortal also, and capable of death;
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but being iust, he needes not doe it freely. One sinner cannot die for another;
but being just, he needs not do it freely. One sinner cannot die for Another;
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but he that had no cause to doe it for himselfe, doth it not for another in vaine:
but he that had no cause to do it for himself, does it not for Another in vain:
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No, no, the more vnworthily that he dyed, that deserued no death, the more iustly we liue, for whom hee dyed.
No, no, the more unworthily that he died, that deserved no death, the more justly we live, for whom he died.
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Magna res anima, quae Christi sanguine redempta est, grauis animae casus, qui non nisi Christi cruce potuit reparari: Magna Rest anima, Quae Christ sanguine redempta est, grauis Spirits casus, qui non nisi Christ Cruce Potuit reparari:
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-fr fw-fr fw-la fw-la j n1 fw-la:
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Si rursum corruerit peccato duntaxat ad mortē, vnde iam reparabit? nunquid aut alter Christus, aut idem iterum habet crucifigi pro ea? Hee held his peace before Pilate, because that Court held plea for his death only, which the Sonne of God would not decline. Si Once again corruerit Peccato duntaxat ad mortē, vnde iam reparabit? Whether Or alter Christus, Or idem iterum habet crucifigi Pro ea? He held his peace before Pilate, Because that Court held plea for his death only, which the Son of God would not decline.
fw-mi fw-la fw-la n1 fw-la fw-la fw-la, fw-la fw-la fw-la? fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? pns31 vvd po31 n1 p-acp np1, p-acp d n1 vvd n1 p-acp po31 n1 av-j, r-crq dt n1 pp-f np1 vmd xx vvi.
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Pilate had no competent tribunal, to enquire of the validitie of his death, or what retaliation and amends should be giuen for it:Pilate had no competent tribunal, to inquire of the validity of his death, or what retaliation and amends should be given for it:
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that was to be determined in the high court of his fathers iustice.
that was to be determined in the high court of his Father's Justice.
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And doe you thinke that he is silent there too? No beloued, There he maketh intercession continually;
And do you think that he is silent there too? No Beloved, There he makes Intercession continually;
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& speaketh better things then the bloud of Abel. That cryed for vengeance, this for indulgence;& speaks better things then the blood of Abel. That cried for vengeance, this for indulgence;
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that for iustice, this for mercy; that for punishment, this for remission of sinnes.
that for Justice, this for mercy; that for punishment, this for remission of Sins.
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So Lord Iesus, so continue thy pietie still, and we shal neuer be forced to pay that againe, which thou hast payed for vs alreadie.
So Lord Iesus, so continue thy piety still, and we shall never be forced to pay that again, which thou hast paid for us already.
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If his obedience be sufficient, there needes no more;
If his Obedience be sufficient, there needs no more;
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if it be not, where is the defect? Is there any invaliditie in the Fathers acceptation? None at all.
if it be not, where is the defect? Is there any invalidity in the Father's acceptation? None At all.
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You remember what the good father saies in Gen. 27. when hee touched Iacob and sented Christ, Behold, the smell of my sonne is like the smell of a field, which the Lord hath blessed.
You Remember what the good father Says in Gen. 27. when he touched Iacob and scented christ, Behold, the smell of my son is like the smell of a field, which the Lord hath blessed.
pn22 vvb r-crq dt j n1 vvz p-acp np1 crd c-crq pns31 vvd np1 cc vvd np1, vvb, dt n1 pp-f po11 n1 vbz av-j dt n1 pp-f dt n1, r-crq dt n1 vhz vvn.
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The father may accept that of fauour, that is no competent satisfaction. Nay, nay, so the father might haue accepted any part of his obedience;
The father may accept that of favour, that is no competent satisfaction. Nay, nay, so the father might have accepted any part of his Obedience;
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and then there had beene no full, no reall, but a formal satisfaction for sinne,
and then there had been no full, no real, but a formal satisfaction for sin,
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and as they say, dicis causa. The forgiuenesse of our sinne is not for fashion sake:
and as they say, Say causa. The forgiveness of our sin is not for fashion sake:
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S. Paul calls it not NONLATINALPHABET, but NONLATINALPHABET, that is to say, an absolute remission, as in the yeare of Iubile. S. Paul calls it not, but, that is to say, an absolute remission, as in the year of Jubilee.
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And wee haue it by this obedience that was complete and perfect, euen vnto death, which is the period and last line of all things.
And we have it by this Obedience that was complete and perfect, even unto death, which is the Period and last line of all things.
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Whilest Ioseph liued, there is no expresse mention that the Israelites increased, but after his death,
Whilst Ioseph lived, there is no express mention that the Israelites increased, but After his death,
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as appeareth Exod. 1. So it stood with our Ioseph; before he dyed there was but few Israelites:
as appears Exod 1. So it stood with our Ioseph; before he died there was but few Israelites:
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The dew fell vpon Gideons fleece onely, and all the floore was drye; but after his death, the dew fell vpon all the floore:
The due fell upon Gideons fleece only, and all the floor was dry; but After his death, the due fell upon all the floor:
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the fleece alone is now drie, and the Israelites of God are encreased and multiplyed ouer all the world, by the heauenly dew and influence of this obedience.
the fleece alone is now dry, and the Israelites of God Are increased and multiplied over all the world, by the heavenly due and influence of this Obedience.
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Indeed except the graine of Wheate fall into the ground, and dye, it abideth alone; Indeed except the grain of Wheat fallen into the ground, and die, it Abideth alone;
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but if it dye, it bringeth forth much fruite ▪ you may iudge of his cause by the words of his mouth:
but if it die, it brings forth much fruit ▪ you may judge of his cause by the words of his Mouth:
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for after this pretious graine dyed in obedience, Out of the eater came meate, and out of the strong came sweetnesse:
for After this precious grain died in Obedience, Out of the eater Come meat, and out of the strong Come sweetness:
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out of the obedience of his death, the haruest of the Church, shooteth vp plentifully in euerie quarter. out of the Obedience of his death, the harvest of the Church, shoots up plentifully in every quarter.
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O virtus occulta! vnam animam emissam in tormento innumerabiles extrahere de inferno: hominem mortem corporis suscipere, & animarum mortem perimere. O virtus Hidden! vnam animam emissam in tormento innumerabiles extrahere de inferno: hominem mortem corporis suscipere, & animarum mortem Destroy.
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The Apostle giueth a reason of it, If one dyed for all, then all dyed in that one: The Apostle gives a reason of it, If one died for all, then all died in that one:
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and it is certus sermo, a sure saying, that if we be dead with him, we shal also liue with him:
and it is Certus sermon, a sure saying, that if we be dead with him, we shall also live with him:
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if we suffer, we shall also raigne with him. Aduersaries may quarrell this imputation, but they will neuer bee able to disproue it:if we suffer, we shall also Reign with him. Adversaries may quarrel this imputation, but they will never be able to disprove it:
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for by the same meanes that Christ was made sinne for vs, are we made the righteousnesse of God in him.
for by the same means that christ was made sin for us, Are we made the righteousness of God in him.
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Now it is out of doubt, that he was made sinne for vs, not by inherence,
Now it is out of doubt, that he was made sin for us, not by inherence,
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but by imputation of our sinnes:
but by imputation of our Sins:
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therefore are wee also made righteous, not by any inherent righteousnesse, but by imputation of his obedience.
Therefore Are we also made righteous, not by any inherent righteousness, but by imputation of his Obedience.
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This is the righteousnesse that was prefigured in the old Testament.
This is the righteousness that was prefigured in the old Testament.
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What signified the sweete treitment that was giuen to Iacob and his children in Egypt? Why did the gracious King, that knew them not before they were brought vnto him, make them Denizens of strangers;
What signified the sweet treitment that was given to Iacob and his children in Egypt? Why did the gracious King, that knew them not before they were brought unto him, make them Denizens of Strangers;
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and Citizens of aliens? Why did he receiue them, not onely into his common-wealth,
and Citizens of aliens? Why did he receive them, not only into his commonwealth,
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but also into his neere familiaritie, and loue? Was it for any respect of themselues? Alas, they brought nothing with them, but pouertie and famine:
but also into his near familiarity, and love? Was it for any respect of themselves? Alas, they brought nothing with them, but poverty and famine:
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Was it not altogether for Iosephs sake, whom hee loued? If Pharaoh were intreated for those that he neuer knew, the Father of mercies will not be inexorable for the people that he hath made:
Was it not altogether for Joseph's sake, whom he loved? If Pharaoh were entreated for those that he never knew, the Father of Mercies will not be inexorable for the people that he hath made:
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If Ioseph could preuaile with a King, for his parentage and friends, the onely begotten Sonne shall neuer be refused for the children that God hath giuen him.
If Ioseph could prevail with a King, for his parentage and Friends, the only begotten Son shall never be refused for the children that God hath given him.
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Two things in Ioseph were eminent and perspicuous; He deserued well, and suffered ill:
Two things in Ioseph were eminent and perspicuous; He deserved well, and suffered ill:
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but if comparison be made, you shall finde Ioseph and all things hee had, inferiour to Iesus Christ.
but if comparison be made, you shall find Ioseph and all things he had, inferior to Iesus christ.
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Ioseph was innocent in one particular imputation obiected; Christ was innocent in all things else. Ioseph was innocent in one particular imputation objected; christ was innocent in all things Else.
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Ioseph found fauour with him that kept the prison, & so his punishment was the easier; Ioseph found favour with him that kept the prison, & so his punishment was the Easier;
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Christ could turne no way to receiue commiseration. The sonne of Iacobs wrongs went no further then to bands and prison;
christ could turn no Way to receive commiseration. The son of Iacobs wrongs went no further then to bans and prison;
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the sonne of God had the whip, and buffets, and a crowne of thornes, and spittings,
the son of God had the whip, and buffets, and a crown of thorns, and spittings,
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and contumelies, and all the gall of the Crosse it selfe: vae tibi amaritudo peccatorū nostrorum propter quae soluenda tanta amaritudo necessaria est. S. Bernard.
and Contumelies, and all the Gall of the Cross it self: vae tibi amaritudo peccatorū nostrorum propter Quae soluenda tanta amaritudo necessaria est. S. Bernard.
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Opus sine exemplo, gratia sine merito, charitas sine modo: If the father, to redeeme seruants, spared not his only sonne:Opus sine exemplo, Gratia sine merito, charitas sine modo: If the father, to Redeem Servants, spared not his only son:
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if the sonne, for satisfaction of his father, offered his life in obedience:
if the son, for satisfaction of his father, offered his life in Obedience:
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if both send the Holy Ghost to apply the mercies of the father, and obedience of the sonne;
if both send the Holy Ghost to apply the Mercies of the father, and Obedience of the son;
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and the spirit maketh intercession for vs, with groanes that cannot be expressed, raising vs vp to God with confident pietie,
and the Spirit makes Intercession for us, with groans that cannot be expressed, raising us up to God with confident piety,
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and bowing God vnto vs, in the clemencie of his mercie:
and bowing God unto us, in the clemency of his mercy:
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if euery person of the Trinitie, confer some thing to our iustification, who shall disanull it,
if every person of the Trinity, confer Some thing to our justification, who shall disannul it,
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or lay any thing to our charge? Shal Sathan? Indeed he is an implacable aduersarie,
or lay any thing to our charge? Shall Sathan? Indeed he is an implacable adversary,
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and cannot endure that poore man, made of the dust of the earth, should obtaine that place which he could not hold that was created in heauen.
and cannot endure that poor man, made of the dust of the earth, should obtain that place which he could not hold that was created in heaven.
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But in this cause we haue his owne stipulation against himselfe.
But in this cause we have his own stipulation against himself.
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When he came to the Sonne of God with swordes & staues, did not the innocent Lamb aske them whom they sought? did not they answer, Iesus of Nazareth? Did not he condition with them, that if they sought him, they should let his disciples goe? did not they admit of this condition,
When he Come to the Son of God with swords & staves, did not the innocent Lamb ask them whom they sought? did not they answer, Iesus of Nazareth? Did not he condition with them, that if they sought him, they should let his Disciples go? did not they admit of this condition,
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and let them all escape? S. Matt. is cleare in this point, The Disciples all left him, and fled away.
and let them all escape? S. Matt. is clear in this point, The Disciples all left him, and fled away.
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That (gratious Lord) was thy good meaning; euen that was thy sweet condition: and the aduersaries consent appeareth manifestly by the seale of their fact.
That (gracious Lord) was thy good meaning; even that was thy sweet condition: and the Adversaries consent appears manifestly by the seal of their fact.
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For that which was done by his Attornies, is reputed to be done by himselfe:
For that which was done by his Attorneys, is reputed to be done by himself:
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so when Christ was left alone, he onely was taken, bound, led away, put to death, that the chastisement of our peace might be vpon him onely; so when christ was left alone, he only was taken, bound, led away, put to death, that the chastisement of our peace might be upon him only;
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for of all people there was none with him. for of all people there was none with him.
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Where be they then that will needes bee ioynt-purchasers with Iesus Christ? where be they that implore ayde of S. Peter, or S. Iames, or S. Iohn, or any Saint in these affaires?
Where be they then that will needs be joint-purchasers with Iesus christ? where be they that implore aid of S. Peter, or S. James, or S. John, or any Saint in these affairs?
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When this matter was in hand, no creature did assist the Sonne of God; all did forsake him, euery man.
When this matter was in hand, no creature did assist the Son of God; all did forsake him, every man.
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Iudge then what iniustice it is to transfer any honour of the battaile, to them that sate at the baggage,
Judge then what injustice it is to transfer any honour of the battle, to them that sat At the baggage,
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& were neuer in the field.
& were never in the field.
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Wee reade that Dauid did diuide the spoyle indifferently, and said, As his part is that goeth downe to the battaile, we read that David did divide the spoil indifferently, and said, As his part is that Goes down to the battle,
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so shall his part be that tarrieth by the stuffe: they shall part alike. That Dauid made a law, and a statute in Israel vnto this day:so shall his part be that tarrieth by the stuff: they shall part alike. That David made a law, and a statute in Israel unto this day:
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But it is against law and reason, that he which putteth on his harneis, should boast himselfe, as he that putteth it off.
But it is against law and reason, that he which putteth on his harness, should boast himself, as he that putteth it off.
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Are we not liberally dealt withall, to haue the fruite of the victorie, and to be exempted from the hazard of fight? Liberally brethren;
are we not liberally dealt withal, to have the fruit of the victory, and to be exempted from the hazard of fight? Liberally brothers;
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liberally O bountifull Iesu. Therfore we accept of thy condition with thankes;
liberally Oh bountiful Iesu. Therefore we accept of thy condition with thanks;
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because they sought thee, we goe away contented abundantly with the prey, and shall euer ascribe the glorie of the victory,
Because they sought thee, we go away contented abundantly with the prey, and shall ever ascribe the glory of the victory,
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& all our righteousness to thine obedience If Laban pursue vs, and accuse vs, that we went priuily from him:
& all our righteousness to thine Obedience If Laban pursue us, and accuse us, that we went privily from him:
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our answer is ready, That we came priuily to him; and therefore went priuily from him againe.
our answer is ready, That we Come privily to him; and Therefore went privily from him again.
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A secret cause of sinne brought vs to his subiection, and a more secret course of iustice hath withdrawne vs from him:
A secret cause of sin brought us to his subjection, and a more secret course of Justice hath withdrawn us from him:
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if we were sold to him for grammercie, yet were wee not redeemed for naught: if he say, Our father hath enthralled vs;
if we were sold to him for gramercy, yet were we not redeemed for nought: if he say, Our father hath enthralled us;
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may we not answer, Our brother hath redeemed vs? Why should not righteousnesse come from another,
may we not answer, Our brother hath redeemed us? Why should not righteousness come from Another,
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when guiltinesse commeth from another? It was one that made vs sinners; it is one that makes vs righteous:
when guiltiness comes from Another? It was one that made us Sinners; it is one that makes us righteous:
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prior in semine, alter in sanguine: it was man that forfeited, it is man that satisfied;prior in Seed, altar in sanguine: it was man that forfeited, it is man that satisfied;
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the head for the members, Christ for his owne bowels. But the righteousnesse of the righteous, shall be vpon himselfe:
the head for the members, christ for his own bowels. But the righteousness of the righteous, shall be upon himself:
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what is that to thee? Be it. Then must the sinne of the sinner be vpon himselfe too:
what is that to thee? Be it. Then must the sin of the sinner be upon himself too:
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and what is that to mee? Shall the righteousnesse of the righteous be vpon himselfe? and shal not the sinne of the sinner be vpon himselfe too? There is no congruity that the sonne should beare the iniquitie of the father,
and what is that to me? Shall the righteousness of the righteous be upon himself? and shall not the sin of the sinner be upon himself too? There is no congruity that the son should bear the iniquity of the father,
cc r-crq vbz d p-acp pno11? vmb dt n1 pp-f dt j vbi p-acp px31? cc vmb xx dt n1 pp-f dt n1 vbb p-acp px31 av? pc-acp vbz dx n1 cst dt n1 vmd vvi dt n1 pp-f dt n1,
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and be debarred from the righteousnesse of his brother. Let there be indifferencie both wayes: and then by man comes sinne; by man comes righteousnesse:
and be debarred from the righteousness of his brother. Let there be indifferency both ways: and then by man comes sin; by man comes righteousness:
cc vbi vvn p-acp dt n1 pp-f po31 n1. vvb pc-acp vbi n1 d n2: cc av p-acp n1 vvz n1; p-acp n1 vvz n1:
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in Adam all are made sinners; in Christ many are made righteous.
in Adam all Are made Sinners; in christ many Are made righteous.
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And I doe not belong so to the former, but that I haue a dependancie also on the latter:
And I do not belong so to the former, but that I have a dependency also on the latter:
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if I pertaine to the one by the flesh, I reach also to the other by faith.
if I pertain to the one by the Flesh, I reach also to the other by faith.
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Why should I haue anie surplusage from the sinner? if it be for my generation;
Why should I have any surplusage from the sinner? if it be for my generation;
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behold my regeneration to oppose against it, and there is no oddes, saue that the former is carnall, the latter spirituall:
behold my regeneration to oppose against it, and there is no odds, save that the former is carnal, the latter spiritual:
vvb po11 n1 pc-acp vvi p-acp pn31, cc pc-acp vbz dx n2, p-acp cst dt j vbz j, dt d j:
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that more conspicuous to the flesh, this more certaine because of faith.
that more conspicuous to the Flesh, this more certain Because of faith.
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Amongst other properties of Faith this is not the least, that it neuer varieth, as the parable of the seede teacheth vs. If true faith could faile, the elect might perish, which is impossible;
among other properties of Faith this is not the least, that it never varieth, as the parable of the seed Teaches us If true faith could fail, the elect might perish, which is impossible;
p-acp j-jn n2 pp-f n1 d vbz xx dt ds, cst pn31 av-x vvz, c-acp dt n1 pp-f dt n1 vvz pno12 cs j n1 vmd vvi, dt n-vvn vmd vvi, r-crq vbz j;
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for Christ saith, That none can take them out of his hand.
for christ Says, That none can take them out of his hand.
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If faith should fayle, the elect might be often regenerated, who are borne of incorruptible seede;
If faith should fail, the elect might be often regenerated, who Are born of incorruptible seed;
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and as the seede is, so must the regeneration be: therefore once a new creature, and euer a member of Christ.
and as the seed is, so must the regeneration be: Therefore once a new creature, and ever a member of christ.
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Faith cannot faile, because He that is borne of God sinneth not, neyther can he, because the seede of God abideth in him, Ioh. 5.18. Faith cannot fail, Because He that is born of God Sinneth not, neither can he, Because the seed of God Abideth in him, John 5.18.
n1 vmbx vvi, c-acp pns31 cst vbz vvn pp-f np1 vvz xx, dx vmb pns31, c-acp dt n1 pp-f np1 vvz p-acp pno31, np1 crd.
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How should faith be variable, that hath Gods promise, I will put my feare into their hearts, that they shall not go from me:
How should faith be variable, that hath God's promise, I will put my Fear into their hearts, that they shall not go from me:
q-crq vmd n1 vbi j, cst vhz npg1 n1, pns11 vmb vvi po11 n1 p-acp po32 n2, cst pns32 vmb xx vvi p-acp pno11:
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that hath the efficacy of Christs praier, Keepe them in thy trueth, Ioh. l7. and, I haue prayed for thee, that thy faith faile not? Luc. 23. Montes mouebuntur, & colles nutabunt, misericordia autem mea a te non recedet, et faedus pacis meae non nutabit dicit miserator tuus Iehouah.
that hath the efficacy of Christ prayer, Keep them in thy truth, John l7. and, I have prayed for thee, that thy faith fail not? Luke 23. Montes mouebuntur, & colles nutabunt, misericordia autem mea a te non recedet, et Faedus pacis meae non nutabit dicit Miserator Thy Jehovah.
cst vhz dt n1 pp-f npg1 n1, vvb pno32 p-acp po21 n1, np1 n1. cc, pns11 vhb vvn p-acp pno21, cst po21 n1 vvb xx? np1 crd fw-la fw-la, cc vvz fw-la, fw-la fw-la fw-la dt fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la np1.
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You haue not chosen me, but I haue chosen you, and ordained you that you goe and bring forth fruite, and that your fruite remaine. You have not chosen me, but I have chosen you, and ordained you that you go and bring forth fruit, and that your fruit remain.
pn22 vhb xx vvn pno11, cc-acp pns11 vhb vvn pn22, cc vvd pn22 cst pn22 vvb cc vvi av n1, cc cst po22 n1 vvi.
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Christo sic eos ponente vt eant, & fructum offerant, & fructus eorum maneat: Christ sic eos ponente vt eant, & Fruit offerant, & fructus Their Maneat:
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quis audeat dicere, forsitan non manebit? The giftes and graces of God are without repentance. quis audeat dicere, Perhaps non manebit? The Gifts and graces of God Are without Repentance.
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Of Dauids faith, and Peters, and others that fell into enormious sinnes, I say with Tertullian, Caepit arescere, sed non exaruit: mota fuit, sed non amota: concussa, sed non excussa.
Of David faith, and Peter's, and Others that fell into enormous Sins, I say with Tertullian, Capet arescere, sed non exaruit: mota fuit, sed non amota: concussa, sed non excussa.
pp-f npg1 n1, cc npg1, cc n2-jn cst vvd p-acp j n2, pns11 vvb p-acp np1, fw-la fw-la, fw-la fw-fr fw-la: fw-la fw-la, fw-la fw-fr fw-la: fw-la, fw-la fw-fr fw-la.
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Adam peraduenture may be thought to haue lost faith and grace wholly, till he was restored againe:Adam Peradventure may be Thought to have lost faith and grace wholly, till he was restored again:
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but if it were so, his losse inferreth not ours;
but if it were so, his loss infers not ours;
cc-acp cs pn31 vbdr av, po31 n1 vvz xx png12;
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because wee haue gained a better estate by Christ, then we lost in Adam: for his Garden and Paradise, we haue heauen;
Because we have gained a better estate by christ, then we lost in Adam: for his Garden and Paradise, we have heaven;
c-acp pns12 vhb vvn dt jc n1 p-acp np1, cs pns12 vvd p-acp np1: p-acp po31 n1 cc n1, pns12 vhb n1;
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for his mutable felicitie, we haue an vnchangeable inheritance; for his image of God, we haue the same image againe in more glorious fashion;
for his mutable felicity, we have an unchangeable inheritance; for his image of God, we have the same image again in more glorious fashion;
p-acp po31 j n1, pns12 vhb dt j-u n1; p-acp po31 n1 pp-f np1, pns12 vhb dt d n1 av p-acp av-dc j n1;
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not seuered from God, as it was in him formerly, but now inseperably coupled to the Sonne of God:
not severed from God, as it was in him formerly, but now inseparably coupled to the Son of God:
xx vvn p-acp np1, c-acp pn31 vbds p-acp pno31 av-j, cc-acp av av-j vvn p-acp dt n1 pp-f np1:
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O necessarium Adae peccatum: ô felix Adae culpa, quae talem ac tantum meruerit habere redemptorem. O Necessary Adam peccatum: o felix Adam culpa, Quae talem ac Tantum meruerit habere redemptorem.
fw-la fw-la np1 fw-la: uh fw-la np1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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Here is all the aduantage that Adam hath (if there be any aduantage in that which is euill) his disobedience is generall and vniuersall, not in power alone, but in acte too: it maketh all sinners.
Here is all the advantage that Adam hath (if there be any advantage in that which is evil) his disobedience is general and universal, not in power alone, but in act too: it makes all Sinners.
av vbz d dt n1 cst np1 vhz (cs pc-acp vbb d n1 p-acp d r-crq vbz j-jn) po31 n1 vbz j cc j, xx p-acp n1 av-j, cc-acp p-acp n1 av: pn31 vvz d n2.
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The obedience of Christ hath a potentiall vniuersalitie, and is sufficient to make all righteous; but actually, it iustifieth the faithfull onely.
The Obedience of christ hath a potential universality, and is sufficient to make all righteous; but actually, it Justifieth the faithful only.
dt n1 pp-f np1 vhz dt j n1, cc vbz j pc-acp vvi d j; cc-acp av-j, pn31 vvz dt j av-j.
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By the obedience of one many are made righteous. The reason of this difference is manifest:By the Obedience of one many Are made righteous. The reason of this difference is manifest:
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Adams disobedience is deriued by propagation, & so reacheth vnto all:Adams disobedience is derived by propagation, & so reaches unto all:
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Christ his obedience is beneficiall to so many as haue their hearts open to receiue it by faith; because it comes of grace.
christ his Obedience is beneficial to so many as have their hearts open to receive it by faith; Because it comes of grace.
np1 po31 n1 vbz j p-acp av av-d c-acp vhb po32 n2 j pc-acp vvi pn31 p-acp n1; c-acp pn31 vvz pp-f n1.
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And that is not common vnto all: for then it should be turned into nature. Communis est omnibus natura, non gratia:
And that is not Common unto all: for then it should be turned into nature. Communis est omnibus Nature, non Gratia:
cc cst vbz xx j p-acp d: c-acp cs pn31 vmd vbi vvn p-acp n1. np1 fw-la fw-la fw-la, fw-la fw-la:
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natura non putetur gratia sed si putetur gratia, ideo putetur gratia, quia & ipsa gratis concessa est. Nature non putetur Gratia sed si putetur Gratia, ideo putetur Gratia, quia & ipsa gratis concessa est.
fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la cc fw-la av fw-la fw-la.
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Saint Augustine alloweth no vniuersalitie of grace.
Saint Augustine alloweth no universality of grace.
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The winde bloweth, not euerie where, but, where it listeth. Neyther can all heare, but those that haue an eare to heare: The wind blows, not every where, but, where it lists. Neither can all hear, but those that have an ear to hear:
dt n1 vvz, xx d c-crq, p-acp, c-crq pn31 vvz. av-dx vmb d vvi, cc-acp d cst vhb dt n1 pc-acp vvi:
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Neyther haue all faith, but those that are predestinated vnto life:
Neither have all faith, but those that Are predestinated unto life:
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neyther is it in him that willeth, or in him that runneth, but in God that hath mercie. neither is it in him that wills, or in him that Runneth, but in God that hath mercy.
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Quare hunc trahit & non illum: noli iudicare, si non vis errare. Quare hunc trahit & non Ilum: noli iudicare, si non vis errare.
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This continuance and soliditie of faith, sortes well with S. Peter, with S. Paul, and such as were guides:
This Continuance and solidity of faith, sorts well with S. Peter, with S. Paul, and such as were guides:
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we are farre inferiour to those shining lights, and may not expect the like grace of righteousnesse.
we Are Far inferior to those shining lights, and may not expect the like grace of righteousness.
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843
Thus some Rabbins of the Societie, would beare the world in hand; that where sanctification is not alike, there iustification cannot be equall:
Thus Some Rabbis of the Society, would bear the world in hand; that where sanctification is not alike, there justification cannot be equal:
av d n2 pp-f dt n1, vmd vvi dt n1 p-acp n1; cst c-crq n1 vbz xx av, a-acp n1 vmbx vbi j-jn:
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and so robbe poore sinners of comfort that need it most.
and so rob poor Sinners of Comfort that need it most.
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Doe they not withall steale one moletie of our iustification from God, and transfer it to workes? It was a harlot,
Do they not withal steal one moletie of our justification from God, and transfer it to works? It was a harlot,
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and not the true mother, that cryed, Nec mihi, nec tibi, sed diuidatur. Tutiores viuimus, si totum deo damus. If Christ were a changeling;
and not the true mother, that cried, Nec mihi, nec tibi, sed diuidatur. Tutiores viuimus, si totum God We give. If christ were a changeling;
cc xx dt j n1, cst vvd, fw-la fw-la, fw-la fw-la, fw-la fw-la. np1 fw-la, fw-la fw-la fw-la fw-la. cs np1 vbdr dt n1;
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if he were one to S. Peter, and another to S. Paul: fauourable to the Centurion, Matth. 8. and difficult to the Ruler, Ioh. 4. Flexible to the woman of Canaan for her faith that was heroicall;
if he were one to S. Peter, and Another to S. Paul: favourable to the Centurion, Matthew 8. and difficult to the Ruler, John 4. Flexible to the woman of Canaan for her faith that was heroical;
cs pns31 vbdr pi p-acp n1 np1, cc j-jn p-acp n1 np1: j p-acp dt n1, np1 crd cc j p-acp dt n1, np1 crd j p-acp dt n1 pp-f np1 p-acp po31 n1 cst vbds j;
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and immoucable to the faint faith of the father, that cryed, Lord I beleeue, helpe mine vnbeleefe, Marc. 9. there were some colour for this inequality of iustification;
and immoucable to the faint faith of the father, that cried, Lord I believe, help mine unbelief, Marc. 9. there were Some colour for this inequality of justification;
cc j p-acp dt j n1 pp-f dt n1, cst vvd, n1 pns11 vvb, vvb po11 n1, np1 crd a-acp vbdr d n1 p-acp d n1 pp-f n1;
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because he is made of God righteousnesse vnto vs. But seeing Iesus Christ is yesterday, to day, and the same for euer, Heb. 13. seeing he is God, and doth not alter, Mal. 3 the same, and his yeares doe not faile, Psal. 102. seeing he is euerlasting righteousnesse, Dan. 9. And that which is eternall, must needs be free from all variation:
Because he is made of God righteousness unto us But seeing Iesus christ is yesterday, to day, and the same for ever, Hebrew 13. seeing he is God, and does not altar, Malachi 3 the same, and his Years do not fail, Psalm 102. seeing he is everlasting righteousness, Dan. 9. And that which is Eternal, must needs be free from all variation:
c-acp pns31 vbz vvn pp-f np1 n1 p-acp pno12 p-acp vvg np1 np1 vbz av-an, p-acp n1, cc dt d p-acp av, np1 crd vvg pns31 vbz np1, cc vdz xx vvi, np1 crd av d, cc po31 n2 vdb xx vvi, np1 crd vvg pns31 vbz j n1, np1 crd cc cst r-crq vbz j, vmb av vbi j p-acp d n1:
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Let no man imagine his iustification to be greater or lesse, according to the strength or imbecilitie of his faith.
Let no man imagine his justification to be greater or less, according to the strength or imbecility of his faith.
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The poore lost sheepe, that was brought home vpon the shepherds back, had no great strength of faith to walk.
The poor lost sheep, that was brought home upon the shepherd's back, had no great strength of faith to walk.
dt j j-vvn n1, cst vbds vvn av-an p-acp dt n2 av, vhd dx j n1 pp-f n1 pc-acp vvi.
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852
And they that did looke vnto the brasen Serpent, were not all alike sighted, yet they all had one and the same benefite of health.
And they that did look unto the brazen Serpent, were not all alike sighted, yet they all had one and the same benefit of health.
cc pns32 cst vdd vvi p-acp dt j n1, vbdr xx d av-j vvn, av pns32 d vhd pi cc dt d n1 pp-f n1.
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853
The difference of degrees and measure, neither increaseth nor abateth the nature or being of anie thing.
The difference of Degrees and measure, neither increases nor abateth the nature or being of any thing.
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A small droppe is as well and truely water, as the maine Sea: a little sparke, is as truely fire, as the mightiest flame:
A small drop is as well and truly water, as the main Sea: a little spark, is as truly fire, as the Mightiest flame:
dt j n1 vbz a-acp av cc av-j vvi, c-acp dt j n1: dt j n1, vbz p-acp av-j n1, c-acp dt js n1:
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the hand of a little childe may receiue a pearle, as well as the pawe of great Goliah; and a weake faith,
the hand of a little child may receive a pearl, as well as the paw of great Goliath; and a weak faith,
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856
euen a graine of Mustard seede, may be a true iustifying faith, as well as the full perswasion and height of assurance.
even a grain of Mustard seed, may be a true justifying faith, as well as the full persuasion and height of assurance.
av-j dt n1 pp-f n1 n1, vmb vbi dt j vvg n1, c-acp av c-acp dt j n1 cc n1 pp-f n1.
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857
It is not the qualitie of faith that makes vs righteous, that is but the worke of one commandement, that is inherent in vs;
It is not the quality of faith that makes us righteous, that is but the work of one Commandment, that is inherent in us;
pn31 vbz xx dt n1 pp-f n1 cst vvz pno12 j, cst vbz p-acp dt n1 pp-f crd n1, cst vbz j p-acp pno12;
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that would giue vs matter of boasting:
that would give us matter of boasting:
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But the obiect of faith, namely, Christ imputed vnto vs, is that which makes vs righteous.
But the Object of faith, namely, christ imputed unto us, is that which makes us righteous.
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A counter that is not worth three pence of it selfe, when it stands in the right line, is reckoned for tenne thousand pounds:
A counter that is not worth three pence of it self, when it Stands in the right line, is reckoned for tenne thousand pounds:
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so is the valuation of our righteousnesse taken, not for the perfection of faith;
so is the valuation of our righteousness taken, not for the perfection of faith;
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that is but a three pennie counter, in respect of righteousnesse, but from the line of Christs obedience.
that is but a three penny counter, in respect of righteousness, but from the line of Christ Obedience.
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The Publicans righteousnesse stood not in the perfection of vertues; fot he cryed, Lord be mercifull vnto me a sinner, and he went home iustified.
The Publicans righteousness stood not in the perfection of Virtues; fot he cried, Lord be merciful unto me a sinner, and he went home justified.
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How? S. August. Nihil boni fecisti & datur tibi remissio peccatorū: It stood in remission of sinne:
How? S. August. Nihil boni fecisti & datur tibi Remission peccatorū: It stood in remission of sin:
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And is not forgiuenesse of sinne graunted to all alike? If there be any difference, they should haue greatest iustification, that haue most forgiuen.
And is not forgiveness of sin granted to all alike? If there be any difference, they should have greatest justification, that have most forgiven.
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What is it then that can make inequalitie in our iustification? Is it the lesse for the multitude of sinnes? No, S. Paul giues vs sweeter diuinitie, Where sinne doth abound, there grace exceeds it in aboundance.
What is it then that can make inequality in our justification? Is it the less for the multitude of Sins? No, S. Paul gives us Sweeten divinity, Where sin does abound, there grace exceeds it in abundance.
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Or is it lesse for the infirmitie of our faith? Neither:
Or is it less for the infirmity of our faith? Neither:
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there S. Peter relieueth vs, when he sayes, We haue obtained NONLATINALPHABET, 2. Pet. 1. like pretious faith with the Apostles.
there S. Peter relieveth us, when he Says, We have obtained, 2. Pet. 1. like precious faith with the Apostles.
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Do you think that the strangers which dwelt here & there thoroughout Pontus, Galatia. Cappadocia, Asia, & Bythinia; had puritie of faith, eyther amongst themselues,
Do you think that the Strangers which dwelled Here & there throughout Pontus, Galatia. Cappadocia, Asia, & Bithynia; had purity of faith, either among themselves,
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or with S. Peter? No sure, there will euer be a diuersitie in graces.
or with S. Peter? No sure, there will ever be a diversity in graces.
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Why then doth hee call their faith like pretious? Forsooth because that by faith we doe all possesse the same Iesus Christ, with his righteousnesse and obedience.
Why then does he call their faith like precious? Forsooth Because that by faith we do all possess the same Iesus christ, with his righteousness and Obedience.
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So he saies we haue obtained like pretious faith, by the righteousnesse of our God and Sauiour Iesus Christ.
So he Says we have obtained like precious faith, by the righteousness of our God and Saviour Iesus christ.
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If Iesus Christ his righteousnesse, his obedience make our faith like pretious; then God puts no difference, as touching adoption and iustification, betweene them and vs:
If Iesus christ his righteousness, his Obedience make our faith like precious; then God puts no difference, as touching adoption and justification, between them and us:
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And therefore, for conclusion, we beleeue thorough the grace of the Lord Iesus Christ, to be saued euen as they doe.
And Therefore, for conclusion, we believe through the grace of the Lord Iesus christ, to be saved even as they do.
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It is plaine by the Text, that all righteousnesse is inclosed in the obedience of Christ:
It is plain by the Text, that all righteousness is enclosed in the Obedience of christ:
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His doctrine is the fountaine of wisedome; his iustice the worke of righteousnesse; his life the mirrour of temperance;
His Doctrine is the fountain of Wisdom; his Justice the work of righteousness; his life the mirror of temperance;
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his death the standard of fortitude.
his death the standard of fortitude.
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And in vaine doe yee labour in the pursuit of any vertue, if you seeke it anie where but from the Lord of vertue. Sine me nihil potestis facere.
And in vain do ye labour in the pursuit of any virtue, if you seek it any where but from the Lord of virtue. Sine me nihil potestis facere.
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Without him, all the vertues of the heathen, were like golden Nutts that wanted kernells. Currebant (saith S. Augustine) tanquam athletae validissimi, sed praeter metas & carceres:
Without him, all the Virtues of the heathen, were like golden Nuts that wanted kernels. Running (Says S. Augustine) tanquam Athletae validissimi, sed praeter metas & Carceres:
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They did runne like valorous Champions, b〈 … 〉 was without the lists, and farre from the gaole.
They did run like valorous Champions, b〈 … 〉 was without the lists, and Far from the gaol.
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Those gifts were not vulgar and common, but bestowed vpon certaine of the Heathen, as the speciall graces and fauours of God, not sanctifying, but adorning and perfusing them:
Those Gifts were not Vulgar and Common, but bestowed upon certain of the Heathen, as the special graces and favours of God, not sanctifying, but adorning and perfusing them:
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as he did with Besaleel and •holiab, for the worke of his Tabernacle.
as he did with Besaleel and •holiab, for the work of his Tabernacle.
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Their exercises were ciuilly good, commendable for men of their fashion, and in respect of the outward worke, worthie of imitation: Their exercises were civilly good, commendable for men of their fashion, and in respect of the outward work, worthy of imitation:
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such is the power of honestie, that ther• is a shining brightnesse in the very shaddow of it bu• 〈 ◊ 〉 is so farre from true righteousnesse, that all their wor•• were nothing else but glistering sinnes.
such is the power of honesty, that ther• is a shining brightness in the very shadow of it bu• 〈 ◊ 〉 is so Far from true righteousness, that all their wor•• were nothing Else but glistering Sins.
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For what righteousnesse could they haue, that knew not Christs obedience, which is the righteousnesse of God?
For what righteousness could they have, that knew not Christ Obedience, which is the righteousness of God?
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God gaue ciuill graces to them here and there, for the conseruation of this present life:
God gave civil graces to them Here and there, for the conservation of this present life:
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If all knowledge of God had beene extinguished, and difference of good and euill taken away;
If all knowledge of God had been extinguished, and difference of good and evil taken away;
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what could this life be but a barbarous immanitie & brutish confusion? secondly, these glimmerings remained to make them inexcusable:
what could this life be but a barbarous immanity & brutish confusion? secondly, these glimmerings remained to make them inexcusable:
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thirdly, God vsed them as the Shoe-maker doth his bristle, not to sow withall, but to draw in his threed.
Thirdly, God used them as the Shoemaker does his bristle, not to sow withal, but to draw in his thread.
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Nos vnius Christi participes ad vitam: ad mortem vero particeps ille multorum. FINIS.
Nos Unius Christ participes ad vitam: ad mortem vero particeps Isle multorum. FINIS.
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