ACT. 15.21.‘For Moses of old time hath in every Citty them that Preach him being read in the Synagogues every Sabbath day.’
OMitting for the present whatsoeuer else might profitably be observed out of these words. I will at this time only inquire these three things. The first whether preaching in this place be distinguished from Reading. The second whether Reading be a kind of Preaching. The third, whether reading be an ordinary meanes to beget Faith and convert a soule. The truth of which three questions while I endeavour to resolue not so much with heat and vehemence of passion, as strength and evidence of reason: let me entreat you all, Right Worshipfull Reverend and beloued Christian brethren, but for the space of one houre to lay aside all preiudice, and to heare with indifference what I can say. When I haue done, if my resolutions appeare to be grounded vpon sound and convincing arguments, I hope you will according to your duties readily yeeld vnto the truth: if otherwise, every one may still abound in his owne sense and yee haue free liberty to carry home the same opinion ye brought hither with you. In the meane season I beseech [Page 2] the Lord to direct your hearts, and to giue you a right iudgement in all things.
The first Quere is, whether preaching in this place be distinguished from reading. In resoluing whereof I will not be so peremptory as some are: only I will shew what I conceiue and vpon what grounds. This I conceiue, that Preaching here is no other then the publike Reading of Moses: and I conceiue so vpon these grounds, because there appeareth nothing in the words to force a distinction, but rather something importing an identity. That there is nothing to enforce a distinction appeares, if either yee consider the context and reason of the words, or the text it selfe and the forme of words vsed therein. First therefore as touching the Context, It is manifest by this particle For, that these words are inferred as a reason vpon some thing premised. Thus. Some of the beleeuing Pharisees had taught the brethren at Antioch, Act. 15.5. that except they were circumcised and together with the faith of Christ obserued the ceremonie of Moses they could not be saved.vers. [...]. Whereof after much altercation and dispute the Apostles being advertized,vers. 4.6. they summon a counsell at Ierusalem to stint the quarrell.vers. 7. &c. In it Saint Peter expresly affirmeth, that salvation is impossible by the law, and that the grace of Christ is of it selfe every way sufficient which sentence Saint Iames hauing readily approved, he adds withall,vers. 13.14.15. that for the setling of the Churches peace, it would not be amisse to write vnto the beleeuing Gentiles, that they abstaine from pollutions of idols, vers. 19.20. from fornication, from things strangled, and from blood. For, saith he, Moses of old time hath in every Citty them that preach him, being read in the Synagogues every Sabbath day. Now how comes in this For? and what is that conclusion [Page 3] whereof this is a reason? Heere I finde difference of opinions: but among them all three seeme to me to bee most probable. Of them all take which you list, and the publike Reading of Moses alone will bee a sufficient proofe thereof.
The first opinion is Saint Chrysostoms, in whose iudgement, Saint Iames would proue this conclusion, that it is altogether needlesse to write vnto the beleeuing Iewes touching abstinence from these things. And why is it needlesse? Because they perfectly know these things already. But how came they to the knowledge of them? By hearing Moses publikely read in the Synagogues every Sabbath day: for he in such cleare & expresse tearmes hath deliuered the same, that whosoeuer heareth cannot but take notice thereof, as besides sundry other places you may see in Num. 25. and Lev. 17. which you may pervse at your better leasure.Num. 25.1. &c Lev. 17.10. The second opinion is of the French translators: this. Ye may not thinke that by this decree the law of Moses will be vilipended or disesteemed. Why? Because the Reading of Moses, saith the marginall note, will not be discontinued in the assemblies of the beleeuing Iewes, neyther will the beleeuing Gentiles make scruple to assist them therein. The third and last is the common opinion, and carries with it best likelyhood: this. We must for a while condescend to the beleeuing Iew in observation of the ceremonie, least wee scandall them, and cause them to stagger in the faith. The reason, because they know by the weekely reading of Moses that it is his ordinance: to whom they are so strongly addicted, that they cannot yet without danger to their faith be weaned from him. And thus take which of these conclusions you please, and the sole reading of [Page 4] Moses is a sufficient proofe thereof. You will say, so is interpretation also. I denie it not: only I affirme that from the context or reason of the words yee cannot force a distinction betweene Preaching and Reading.
No more can you from the Text, and the forme of words vsed therein. Indeed if the words were in the originall as Hieron. to whom wee are referred englishes them,In Preachers plea. debellatum esset, the warre were ended. For thus he renders them, Moses was both read and preached, then which a plainer distinction cannot bee. Whether so reading he intended the advantage of his cause, I will not say. Demortuis nil nisi bene: he was while hee liued a graue and reverend preacher. Howbeit the originall reads otherwise, [...] hee hath them that preach him being read. Beza turnes it thus cum legatur, seeing he is read: others thus, in that, or inasmuch as hee is read. Which how it can inforce a distinction I see not: rather it imports the contrary, that Preaching here is no other then Reading. So seemeth the Syriack also to vnderstand it, Moses hath Caroze, Haralds, or Criers in the Synagogues, who read him every Sabbath day. And indeed the word [...] here vsed (whence also Caroze as Casauhon thinketh fetcheth its pettigree) properly imports the art of a Praeco or Crier. In Baron. [...]1 16. n. 23. Duplic. cont. Stapl. l. 1. c. 6. Now Praeco a crier, as Whitaker obserueth Recitat edicta non exponit, barely reads or recites his Princes edicts, doth not expound them. If then I should say, the King hath in every towne those that preach or publish his proclamations being openly read by the Towneclarke vpon market dayes: could any man of sense or vnderstanding distinguish the preaching or publishing of the proclamation from the publike reading thereof? No more can he Preaching from reading in [Page 5] this place: for the case is exactly the same.
Adde herevnto that such Preaching euen in the judgement of the adversarie is here meant, as was ever performed in every Synagogue vpon every Sabbath day. Now that Moses of old was read in the Synagogues every Sabbath day, Act. 13.27. it is cleare in my text. So is it also Act. 13.27. the voices of the Prophets are read every Sabbath day. But that Moses in every Synagogue every Sabbath day was interpreted and Sermons made vpon him, doth not appeare, and I thinke will hardly be proued. For as for those places where in mention is made of exhortation after reading, they are to little purpose: inasmuch as they only show what sometimes and vsually, not what was alwaies done. In the Sabbatticall yeare vpon the feast of Tabernacles, Deut 33.10.11 the law was commanded to be read: of expounding there is no mention at all. Nay seeing then the whole law was intirely to be read, it seemes very probable that in such ascantling of time there could bee no expounding. In the dayes of good King Iosiah, the booke of the law which Hilkiah had found in the house of the Lord was read in the eares of all the people:2 King. 23.2. but of exposition not a word.N [...]h. 8.3. Ezra also the Priest read the law before the congregation from morning till midday: but that his reading was interrupted by interpretation is not so cleare as you are borne in hand. For first, if any did interpret it was the Levites: but that Ezra the Priest, and a Scribe so learned should be put to the inferior and baser office of reading, and the Levites but pettie ones, in comparison advanced vnto the higher and worthier of interpreting, seemes altogether improbable. Secondly, where it is said the Levites caused the people to vnderstand the law: that it seemes was done not by way of expounding, [Page 6] but by causing the people to stand still in their places, and to giue due attention. As for that which followes they gaue the sense, and caused them to vnderstand the reading, it is in the originall thus, [...] and may fitly be rendred they made attention and vnderstood the reading: referring the distinct reading of the law vnto Ezra, making of attention to the Levites & vnderstanding to the people. And thus doe sundry worthy Divines conceiue of this place. All which not withstanding, because diverse other great clarkes, & amongst the rest our late translators are of another mind, I may not be too peremptorie herein. Yet will I be bold to inferre, that vnlesse they can proue that sermons were every Sabbath made in evey Synagogue (which I thinke they will neuer proue) Preaching in this place will be all one with Reading.
So will it be also, vnlesse they can shew that whatsoever was read was expounded: for it seemes by the text that whatsoever was read was preached. But as with vs, the Psalmes and Lessons and Epistles and Gospells with other parcells of Scripture read every Lords day in our Churches, are not nor cannot all at once be expounded, but only some small portion: so the Petaroths or Sections of the law and the Prophets,Elias Levita. ordained by Ezra of old to be read in the Synagogues every Sabbath day, are as they are set downe by the sonne of Maimonie so large,Ben. Maimon. that they could not possibly, at leastwise conveniently bee interpreted at one time. I presume therefore all was not interpreted which was read: yet all was preached which was read: wherefore Preaching cannot in this place bee interpreted but only Reading.
Besides these reasons, least any should thinke I stand [Page 7] single, and by my selfe alone, it may please you to know that I am backed with the authority of sundry graue Divines: of whom I will name two onlie, with either of whom that one to whom we are referred is no way to be compared.Apol. against T.C. The one is reverend Whitgift late Archbishop of the See of Canterbury, in his defence against Cartwright: the other is learned and profound Hooker, the hammer of our Schismatickes, whose bookes they are afraid to looke vpon least they be confounded,Eccles. Polit. l. 5. in his Ecclesiasticall Politie. These both affirme Preaching in this place to be no other then Reading. Whitgift addes, that all expositors he could meet withall were of the same mind: so that in effect I am warranted with a cloud of witnesses. Against all which, besides confident asseveration, I find nothing opposed saue one only passage out of the second tome of Homilies:Hom. 1. p. 1. wherein say they, our church doth principallie fasten on this text to proue a distinction betweene Preaching and Reading. Wherevnto I answere, that the intent of the Homilie is to shew the right vse of Churches, and that in them the word of God should be both read and interpreted: and to this end are alledged sundry passages out of the Acts, together with this text, all which ioyntly but not severally conclude what was intended. For Act. 13.5. speaketh only of Preaching, this text only of Reading, and Act. 13.14. of both. But how soever the Homilie vnderstand this place, sure I am both this booke and the Church of England account of Reading as an effectuall Preaching, as shall anon in the due place be demonstrated.
In the meane season I hope I may be bold out of all these premises to inferre this conclusion, that if any haue publikely said, that▪ whosoever collecteth out of this text [Page 8] Reading to be Preaching is no better then a seducing spirit, giues the lye to his mother the Church of England, yea to God himselfe, and is mad with reason. Hee himselfe at that time spake more out of Passion then reason. For a seducing Spirit is not every one that erreth and delivereth what he conceiueth to be true: but hee who out of the loue of errour endeavoureth to lead others astray from the truth. And ô thou glorious Archangell of the Church of England Whitgift, wert thou also a seducing Spirit? Or was it true of our Church in thy time which the Prophet spake of his, Doctores tui Seductores tui, thy teachers are thy seducers? And thou profound Hooker, then whom never any man spake with more reason, werst thou also mad with reason? And yee both when yee vndertooke the defence of the Politie and government of your Mother, did you vnder pretence thereof giue the lye vnto your Mother, yea even to God your Father also? What shall I say? The Lord forgiue these intemperate speeches. The best buckler to defend off such venimous arrowes is a good conscience and Christian patience. And thus armed I passe to the second part.
The second Quere is, whether Reading be a kinde of Preaching. That Reading should be called or counted a kinde of Preaching there is a generation that at no hand can endure. Such language they hold to be a foule Solecisme in divinity: but the doctrine it selfe a great impeachment vnto Preaching. What, say they, when our Saviour commanded his Apostles to goe into the World,Mar [...]. 16.15. and to preach the Gospell vnto all creatures, is it not a sottish thing to thinke hee meanes no more then this, goe learne to read well, then call the people together, and read the word vnto them? When St Paul saith [Page 9] to the Romans, How can they preach except they bee sent, doth not this imply that Preaching is more then bare Reading?2. Cor. 2.16. When the Prophet Esay said, How beautifull vpon the mountaines are the feet of him that bringeth good tidings, that publisheth peace, &c. Doe you thinke hee spake this of one that should come with a booke in his pocket and read vnto Sion? Who, saith S. Paul, is sufficient for these things? Now if Reading be Preaching who is not sufficient for these things?2. Tim. 4.1.2. Finally, When S. Paul chargeth Timothy to preach the word, to be instant in season, & out of season, to reproue, rebuke, exhort withall long suffering and doctrine: What? meanes he no more then this, goe take a care to read well? These are their choicest objections out of Scripture: vnto all which I briefly answer thus. [...]: I looked that they should punctually conclude, Ergo Reading is no kind of Preaching, but they insteed hereof substitute another conclusion, Reading is not all that Preaching that is required in a Minister, which who denies? For wee freely confesse more is required then ability to Read: except only then when sufficient Ministers, or there where sufficient maintenance cannot be had. In such a case better a Reader then none, to publish Gods word, to baptize children, to administer the Communion, and to performe other necessary duties, which but by a Minister may not be done. As for the descant vpon this plainsong, what? did Christ command no more then to come with a book in ones pocket, and to read fairely? from what spirit it proceeds I will not say: sure I am it is a stale popish iest. Thinkest thou, Defens. eccles. author. l. 3. c. 7. saith Stapleton vnto Whitaker, when Paul preached vnto the Gentiles to convert them, hee deliuered them the booke of the old Testament, or recited and read the same vnto them?
[Page 10]But besides testimonie of Scripture they vouch the authority of the booke of Homilies and Canons: whereof the one distinguisheth Readers from Preachers, which were great wrong vnto them if they be Preachers. The other forbiddeth Ministers to preach in private, whereby I may not so much as read a chapter in my house if Reading be Preaching. This argument I thinke themselues make as little reckoning of, as they doe of the authority whereon it is grounded. For it is a plaine fallacy of Equivocation, and they must needs be very blinde if they discerne it not. For when our Church putteth a distinction betwixt Readers and Preachers, shee vnderstandeth Preaching in the strict and speciall signification for one kinde of Preaching, namely interpreting or making of Sermons. And in this sense it is most true Reading is not Preaching: and very simple must he be that holdeth bare Reading to be the making of a Sermon. But when we say Reading is Preaching, we vnderstand Preaching in a more large and generall signification, as by and by you shall heare: wherevnto because they speake not, they speake not to the purpose.
Furthermore, this doctrine, say they, is a maintainer of Idlers, and dumb dogs, and soule murtherers, & what not? Pax mifrater, good words I pray you, for these are but the evaporations of a hot braine. Farre be it from vs by any meanes to maintaine any such kinde of Cattle. Wee wish with all our hearts, that not only all Ministers, but all the people of God could prophecie. Howbeit, were there not an idler, nor dumb dog, nor soule-murtherer, as these men are pleased to tearme them, in our Church: yet if publicke Reading continue, and I hope it will continue so long as the Sunne and Moone endureth, Reading will [Page 11] ever bee a kinde of Preaching. In the meane season I could wish that they who are so eager against dumbe dogges, would sometimes remember to turne the edge of their tongues against bawling curres also, with whom the Church of God is as much pestered as the other: those I meane who behaue themselues so audaciously & confidently in the pulpit, yet haue neither the learning nor the wisdome to speake humbly, discreetly, and to the purpose.
One argument yet remaines, Preaching was before the word written: but before writing Reading could not be: Reading therefore cannot be Preaching. Pardon me my brethren if I call a spade a spade, and in plaine English say, this is a meere Popish argument. For in like manner reasoneth Charron a French Papist,Trois verites l. 3. c. 4. par. 3. to proue that Faith is not taught by Writing or Reading. The Scripture, saith he, came but late into the world: and the world had beene without it for the space of two thousand fiue hundred yeares, namely all the time from Adam to Moses. If then in the meane while the Faith was published to the world and receaued by it, it could not bee by the word written or read (which then was not) but onely by the word preached and heard. But in the same sort, as Francis Iunius confronteth Charron, Confront. ibid so will I answere these men. First, although before Moses no part of the Canon was written: yet happily there might be other godly and holy bookes penned, out of which the true faith might be learned. Secondly, grant that at that time nothing at all was written: yet the argument followeth not, The world was a long time without Scripture, Ergo neither now is it the purpose of God to teach by Writing or Reading. For contrarily, seeing it hath pleased God of his goodnesse [Page 12] at length to commit his word vnto writing, it is manifest that he now intends men should learne the knowledge thereof even by Reading also. Wherefore I conclude, that as before Writing there was happily but one kinde of preaching, namely speaking to the eare: so now since the time that Gods word hath beene written, there are more kindes then one, namely speaking to the eye too.
Thus hauing remoued these rubs as it were out of our way, let vs proceed in Gods name to maintaine the truth propounded, that Reading is a kind of Preaching: wherein I must intreat you againe & againe not to mistake me, as if I held bare Reading to be all that Preaching which is required in a Minister; or that it is the making of a Sermon, that is, the expounding of a Text, deducing of doctrines, and particular application of the same by way of exhortation. Farre be such vanitie and folly from mee. What then? Surely by Preaching generally I vnderstand the publishing, or notifying, or making knowne of Gods word. Which seeing it may be done by sundry waies & meanes, as inwardly, outwardly, publikely, privately, by word, by writing, by speaking, by reading, by Catechizing, by conference, and the like: I boldly affirme that there are diverse kinds of Preaching, and that Reading is one of them. And least any man should thinke I stretch the word Preaching too farre: bee it knowne vnto you that I doe no more then Martin Bucer sometime Divinity Reader in Cambridge, as he is cited by D. Whitgift, hath long since done before me: for as he granteth that there are sundry sorts of Preaching, so among them he reckons Reading for one. And whatsoever some punies avouch to the contrary, I dare engage all the poore skill I haue [Page 13] in languages vpon it, that the originall words vsually translated Preaching, as [...] in the old Testament, [...] in the new, are not in Scripture, no nor in other writers restrained vnto the mouth or scholying vpon a Text, but are of far larger extent and capacitie, even such as wee haue aboue deliuered. So that (to come to an issue) when we say reading is a kinde of preaching, our plaine meaning is, that it is a way or meanes by which the word of God is pub [...]lished and made knowne.
Which being so, what is it, my bretheren, that so much offendeth and angreth you? Is it the inconvenience of the tearmes, or the vntruth of the proposition? For indeed I finde you so variable and vncertaine that I know not well where to finde you. Is it the language that seemeth so harsh and jarring to your eares? It seemed not so vnto the ancients, who made no scruple to speake so. Learned Hooker who carefully inquired into this businesse, hath obserued to my hands divers passages. The Councell of Vaux saith, Canon. 4. If a Presbyter or Minister cannot through infirmity preach by himselfe, he may preach by his Deacon reading some Homily of the Fathers. Where note by the way that if reading an Homily bee Preaching, Reading of Gods word is much more.Can 11. The Councell of Toledo also calleth the Reading of the Gospell Preaching. So doth Isidor and Rupertus likewise, the reading of a Lesson in the Church. And a right learned Lawyer of our own country hath obserued it also in the Law,In ans. to the Abstract. Quae Prophetae Vaticinati sunt populis praedicare, id est, legere: to preach, that is, to read vnto the people what the Prophets haue foretold. Thus they. But if it be so inconvenient to say Reading is Preaching, why doe you yourselues call Preaching [Page 14] Reading? For doe you not in ordinary speech call your Preachers Lecturers? And what is that but Readers? And when you would knowe who preaches, is it not your manner to aske who reades? And the Sermons of a Preacher, doe you not style them his Lectures or Readings? But to leaue descanting, besides that the Originall words, as we haue said, include both Reading and Sermoning: let it in particular be observed that the word [...] is in Scripture indifferently vsed for either. As namely in one place of Esay it is said,Esa. 29.12. The book is deliuered to him that is not learned saying, [...] Read this I pray thee: Id. 61.1.2. but in another place, the Lord hath annointed me [...] to preach or proclaime the acceptable yeare. Neither is it to bee neglected that from the selfe same root commeth also [...] Scripture. Thus the ancients sticke not to call Reading Preaching.
Neither sticke they to call Writing Preaching. Iustin Martyr saith,Paraen. ad Gentes l. 17. Strom. l. 1. p. 1. that the very writings of the Gentiles preach iudgement to come. Clemens of Alexandria, Ambo verbum praedicant, &c. Both preach the word, one by writing, the other by voice: and the science of Preaching availeth both waies, whether it worke by the hand or by the tongue. S. Augustine also,Doct. Christ. Prol. They who vnderstand these things produnt ea caeteris, notific or preach the same vnto others either by speaking or writing. Vnto these ancients our moderne writers agree. Duplex est praedicandi modus Sermo & Scriptio, there is two sorts of Preaching,Cont. Bellar. contro. 1. Speech and Writing, saith Iunius. Confront. l. 3. c. 4. And againe, who dare say S. Paul preached not when as he wrote vnto the Corinthians, woe is me if I preach not the Gospell. In Rhem. Test Ro. 1. 15. Dr Fulke, S. Paule did preach the Gospell also by writing. Dr Whitaker, The Apostles were commanded [...] to preach or make Disciples, Cont. Bellar. con. 1. q. 6. c. 9. tum voce tum scripto, [Page 15] both by voice and writing. De Idol. Eccl. Ro. ep. ded. Dr Iohn Reynolds, I who now cannot with my voice as heretofore through the infirmitie of my body, evangelizo manu ac scriptione, preach yet with my hand and writing as well as I can. Advers. Cost. de Script. De S. script. Gomarus, There are two kinds of Preaching Enuntiation and writing. Zanchie not only approueth it but proueth it too, Goe teach all nations, saith Christ: here is a dutie commanded. Lo I am with you to the end of the world, this is a promise annexed. With whom is he? with the Apostles. How long? vnto the end of the world. Therefore must they preach to the end of the world. They cannot by word of mouth, for they must die. By Writing therefore. Finally the booke of Homilies, and the learned Translators of our last Bible affirme the same. The booke of Homilies, in the Law written with his owne finger, Against peril of idol. p. 1. & that in the first table, & in the beginning thereof, is this doctrine against Images not briefly touched, but at large set forth and preached. The Translators,Preface to the Reader. The seaventie Interpreters, prepared the way for our Saviour among the Gentiles by written Preaching, as S. Iohn Baptist did among the Iewes by vocal. And thus if either ancient or later Divines knew how to speake fitly, it cannot be inconvenient or scandalous to call Reading or Writing Preaching.
What then? Is there vntruth in the proposition? If so, then haue all those worthies, aboue cited spoken not only inconveniently but vntruly also. But I beseech you my brethren, doe you indeed thinke Reading is no way a publishing or making knowne of Gods will? I can hardly beleeue it. When God first commanded the law, and afterward the Sermons of the Prophets, and successiuely the whole Canon of Faith to be written, the old Testament in the vulgar language of the Iewes, the new [Page 16] in the tongue that then was most generally vnderstood: what was his intent and purpose therein? Was it not to endoctrinate his Church, that we through patience & comfort of the Scripture might haue hope? Rom. 15.4. When the Septuagint by the speciall providence of God translated the bookes of the old Testament out of Hebrew into Greek, and the whole body of Scripture vnder Christianity was so carefully turned into all languages: was not the one done for the information of those Iewes that were Hellenists and vnderstood not Hebrew, and the other for the instruction of such Christians as knew no other but their mother tongue? Doubtlesse it was. For translation say our last learned translators,Preface to the Reader. is it that openeth the window to let in the light, that breaketh the shell that wee may eat the kernell, that putteth aside the curtaine that wee may looke into the most holy place, that remoueth away the couer of the well that we may come by the water. Furthermore, what is the reason that so many graue and learned men haue in all ages published so many excellent bookes? and that Preachers also not content to haue spoken by word of mouth vnto their auditory, cause their Sermons to be set forth in print vnto the world? Is it not that they who never knewe nor heard them may yet reape benefit by their writing? True it is that neither Originall, nor Translation, nor any booke whatsoever can availe, if it be locked vp in a chest,Deut. 13.11. & 17.1. & 6.6. or laid on a deske, and never be opened or looked into. God therefore commanded in the old Testament that the law should be read both publikely & privately:Ioh. 5.39. and Christ hath ordained the same in the new. And S. Paul when he wrote his Epistles, meant not that they should lie still vnder seale:Col. 4.16. but, saith he, when this Epistle is read among you, cause that it bee read also in the [Page 17] Church of the Laodiceans: and that yee likewise read the Epistle from Laeodicea. 1 Thes. 5.27. And againe, I adiure you by the Lord that this Epistle be read vnto all the holy brethren. According to this commandement hath the practice both of the Iewish and Christian Church ever beene,Act. [...].27.15.21. and is duly continued amongst vs to this day. Now all this cui bono? and to what end such a world of bookes, but that by reading them we may attaine to knowledge? Surely if wee poore schollers were no better furthered in our studies by Reading then by Sermons: small would bee our knowledge, and poore God wot the entertainment yee were like to receiue from vs. Our Saviour Christ thought that Reading might instruct,Mat. 24.15. when hee said Qui legit intelligat, Eph. 3.4. let him that readeth vnderstand: and Saint Paul when he wrote, By reading ye may vnderstand my knowledge in the misterie of Christ. But what need wee to multiply arguments, seeing it is not only confessed that Reading is after a sort a publishing of Gods word, but also such a publishing as prepareth way vnto faith, and furthereth it when it is obtained, which cannot bee but by teaching and notifying the truth. I conclude therefore that reading is a meanes whereby the will of God is made knowne, and consequently is Preaching. Which if any yet againe purpose to gainesay, let me intreat them, not to say one thing, to wit, that Reading is not Preaching, and to meane another, thus, Reading is not Sermoning, or all the Preaching required: but to speake to the purpose, and punctually to demonstrate, that reading is not a publishing of Gods word, which I know they can never doe, and I thinke they will bee ashamed to goe about. And so I passe from the second vnto the third part.
The third and last Quere is touching the vertue and efficacie [Page 18] of Reading, whether it be an ordinary meanes to beget faith and to convert a soule. That it should haue such a faculty is with much confidence denied: Faith and conversion by all meanes must be restrained to Sermons and the Preachers mouth. Some little of their holy water sprinkle are they content to bestow vpon reading. It may pretily fit a man to heare a Sermon, and further him when he hath heard: it may serue to nourish, set forward, and increase faith when it is gotten, but to begin, to breed, to worke faith where it is not, that belongs vnto a Preacher, nothing can effect it but a Sermon. If wee say many haue beene converted by reading only, as namely St Augustine, Confes. l. 8. c. 12. if either we may beleeue himselfe, or Martyr, Iewell, and others testifying of him: and Antonie the Eremite, who as Hierom saith, was brought to the faith lectione Evangelicâ by reading the Gospell: and Iohn Isaac a Iew both by his birth and religion,Cont. Lind [...]n who professeth that he became a Christian by reading the 53. of Esay: In vita sua. and Iunius, who if I misremember not imputeth his owne conversion to the reading of Saint Iohns Gospell: and finally many of our fore-fathers, vnlesse wee will damne them all into the pit of hel, who liuing in the blind times of Poperie, came to the light of the truth, as Mr Foxe saith,Acts & Mon. either by reading themselues, or hearing others read,Preach. plea. yea, as Hieron himselfe confesseth, by parcels of Scripture, the writings of good men, conference with others though seldome and secret, nay by knowing little more then the Lords prayer: these, I say, and sundry others if we obiect vnto them, their answere is ready, it was Extraordinarie, Def. of Admō. it was miraculous. For ordinarily reading saith T. C. cannot deliuer a soule from famishment, from the wolfe from destruction:Preach. plea. yea, saith Hieron, [Page 19] knowledge so gotten is but vaine iangling, and swimmeth in the braine, but converts not the heart. So that had wee verbatim written all those heavenly Sermons which St Paul the Apostle of the Gentiles preached among them: had we that famous Sermon of St Peter by which three thousand soules at once were added to the Church:Act. 2.41. nay had we all the gratious words sanctified by our blessed Sauiours owne mouth while he liued here in the flesh: yet could they not beget faith or convert a soule, but only extraordinarily, and by way of miracle. A strange and incredible assertion, and they had need to be armed with mighty demonstrations to persuade it. Let vs therefore examine the force of them.
First they vrge that of Elihu in the booke of Iob, Iob. 33.23.24 If there be a messenger with him, an interpreter, one among a thousand to shew vnto man his righteousnesse: then is he gratious vnto him, and saith, deliuer him from going downe to the pit, I haue found a ransome. Here deliuerance is by a messenger: this messenger is a minister, and that not a Reader but Preacher, there being in Iobs time no Scripture and consequently no reading. Wherevnto I answere first, that [...] signifies also an Angell, & that therevpon some interpret it of a good Angell, others of the Angell of the covenant, rendring the words thus. If there be an Angell speaking for him, and shewing for man his righteousnesse. If so, as it is very probable, then is the argument of no force, here being no speech of a Minister but mediator, nor of a Preacher speaking to man, but of an advocate interceding for man. Secondly, be it that a Preaching Minister is meant, yet not every one, but one among a thousand. For to say that not one among a thousand Ministers, but one Minister among a thousand men is vnderstood, [Page 20] is too sleight. Mercer is of another minde; and Oecolampade conceiues it of a graue, intelligent, and wise teacher, such as is rarely to be found. And so by this reckoning Faith should be tied very s [...]ort: and the Sermons of vulgar and ordinary Preachers should not be able to beget Faith, Lastlie, he that attributeth such efficacy to Sermons, doth not so doing deny it vnto other meanes: and who,Contra Char. l. 3. c. 4. saith Iunius, hauing any Christian sense or zeale dare say that Faith is not to be advanced by all meanes? yea, but in Iobs time Reading could not bee a meanes. True: yet it followeth not but now it may bee a meanes. Then it was not when there was nothing to be read: now it is as we haue shewed, the whole Canon being written.
Prov. 29.18.In the next place they vrge that of Solomon, where there is no vision there the people perish. Heere by vision vocall preaching is meant: but without vision no saluation, Ergo nor without Preaching or Sermons. I answere, [...] or vision imports not the act of the seer or a Sermē: but the obiect or thing which he sees. Otherwise when it is said, the vision which Isaiah saw, we might read it thus, the Sermon which Isaiah saw:Esaiah. 1.1. & so to see a vision shall be no other then to make a Sermon, which is absurd. By vision then are we to vnderstand the law, as it is in the latter clause of the verse, or the revelation of Gods will: as if the wise man had said, where God revealeth not himselfe there the people perish; which is vndoubtedly true. And as vndouted is it that God revealeth himselfe by more waies then by Sermons. Howbeit I deny not but in some sense it may be truely said where vocall Preaching is not there the people perish: not for that they want the Ordinary meanes as long as they haue the written word, but because of their negligence and retchlesnesse who of themselues will [Page 21] not search the Scripture, nor seeke the truth vntill others bring it home vnto them.
Thirdly they object that of the Apostle, It pleased God by the foolishnesse of Preaching to saue them that beleeue;1. Cor. 1.21. where, say they, Faith and Salvation are tied vnto Preaching. But first I deny that Preaching is here the making of a Sermon: for it is not in the Originall [...] but [...]. Now [...] imports not the act of Preaching, but the object or thing preached.Duplic. cont. Stapl l. 2. c. 10 Hence Whitaker expresseth it by [...] that which is preached: and Zanchy yet more manifestly by Doctrina Evangelica, De S. Script. the doctrine of the Gospell. And this indeed seemes foolishnes vnto the naturall man, yet being knowne, by what way soeuer, it worketh Faith and is the power of God to [...]alvation. Secondly suppose that preaching of Sermons were here meant, yet what consequence is this, Sermons breed Faith, ergo Reading doth not? For both may. This is their solemne errour they labour to shew what vertue sermons haue, but never shew that such vertue belongs to Sermons only.
Lastly they obiect that of S. Paul to the Romans,Rom. 10 13.14 How shall they call on him in whom they haue not beleeued? How shall they beleeue in him of whom they haue not heard? And how shall they heare without a Preacher? Here Invocation is chained to Faith, Faith to Hearing, and Hearing to Preaching. This is their Achilles, and therefore will wee endeauour to giue it full satisfaction. First then graunt that Faith dependeth vpon such Preaching as may bee heard, yet this lets not but it may be the effect of reading: for when the word is publikely read, I hope it is heard also. But I answere secondly, and more roundly to the purpose, that Hearing in this place betokeneth not onely the outward act, or, as Philosophers call it, passion of the [Page 22] eare: but whatsoever else is analogicall and proportionable therevnto, as namely Reading, and Seeing, and the like. And herein, least any should thinke me singular, or to maintaine a strange Paradoxe, it may please you to knowe that I am warranted both by the language of holy Scripture, and the judgement of our best Divines. In scripture,Ps. 19.1.2.3. the heavens and the firmament are said to haue a speech: and when by seeing and contemplating them we learne the invisible things of God, Rom. 1.20. wee are said to heare their voice? The word written hath in like manner a mouth, Deut. 17.11. 2. Thes. 2.8. Act. 13.27. Rom. 10.8. Ioh. 19.37. Rom. 3.19. Heb. 12.5. Rom. 9.27. Ioh. 5.39. Heb. 4.12. Luc. 16.29. Gal. 4.21.22. a voice, a speech giuen vnto it, whereby it speaketh, it cryeth, it testifieth: and when we looke vpon it or read if for our instruction we are said to heare. They haue Moses and the Prophets, let them heare them, saith Abraham in the Parable: and S. Paul, Doe yee not heare the Law? Scriptum enim est, for it is written. And if as Cyprian saith, When we read God speaketh vnto vs, how can it bee but that in reading we heare the voice of God? When we receaue a letter from our friend, wee are said to heare from him: why not from God also when wee read his letter? For so the Fathers stile the Scriptures. Certainely our worthiest Divines conceaue of hearing no otherwise in this place.Confront. l. 3. c. 4. Learned Iunius, It will bee said Faith commeth by hearing: the answer is ready, Hearing is of the word whether it be spoken or written. Ibid. And againe, As the word spoken and written differ only in this, that the one is sounded in the ayre, the other is apparelled in white paper, and garded with blacke lines, to the end one may see it, and hold it by the coat, which pronounced only would fly away: so hearing and seeing in regard of the effect is all one. Writing to speaking, and seeing the booke to Hearing is analogicall. So Iunius, De verb. scrip. Zanchie, Legendo Scriptur as audimus, In Reading [Page 23] we heare the Scriptures. In Rhem. Test. Rom. 1.15. Dr Fulke, S. Paul did preach the Gospell also by writing, and the people did heare by reading. D. Whitaker, Dupl. contr. Stapl. l. 2. c▪ 10. De script. q. 5. c. 8. arg. 2. writing is the imitation of speech, auditur ergo, therefore it is heard. And the same D. Whitaker interpreting these very words, Faith commeth by Hearing limiteth it not vnto the outward eare, but extendeth it thus, ex auditu, id est, ex sensu Scripturae rectè percepto, by Hearing, that is, by vnderstanding the right meaning of Scripture, Cont. A.D. c. 9 by what way soever. This exposition Wotton approuing, he further addes, that it is not the Apostles purpose to disable the word Read, but partly to shew that the meanes of salvation proceed from God alone, partly that no man might excuse himselfe by ignorance, God hauing sent his servants into all the world: without which sending none might preach either by word or writing, and without which preaching no man could beleeue. And thus haue you both the true meaning of this place,, and a full answere vnto the objection. Other passages besides these doe they vrge: but being either of the same nature, or of lesse moment, I will not trouble you with them.
Now it remaineth breefly to resolue and confirme the truth. Wherein to the end it may appeare, that what I haue often maintained in private, I am neither afraid nor ashamed publikely to professe in pulpit: I here openly proclaime, and confidently affirme, that Reading is an ordinary meanes to beget Faith and convert a soule. Which that I may the more clearely and distinctly demonstrate, giue me leaue in few words to open the tearmes & meaning of the Proposition. First then by Faith I vnderstand not only that whereby wee yeeld assent vnto Scripture the Principle of Faith that it is Gods word, & to all those [Page 24] articles of Faith specially fundamentall established by this principle, which we call Historicall or Dogmaticall Faith: but that Faith also whereby we are justified, and by which we accept Christ to be our Mediator, King, Priest, and Prophet, together with the effects thereof, Repentance from dead workes, and new obedience. All this I comprehend vnder the name of Faith. Secondly by Meanes I vnderstand such middle or secondary causes as come betweene the first cause and the effect for the producing of it. And these meanes if they be praeter ordinem besides the perpetuall order placed in things, there being no coherence betweene them and the effect, or no aptnes in them to produce the effect, then doe we call them Extraordinary: and such was the feeding of Elias by Ravens and the curing of the blinde man by dawbing clay vpon his eyes.1. King. 17.6. Ioh. 19.6. But if they be secundum ordinem according to the perpetuall order established in things, having in them an aptnesse and fitnesse to produce the effect, then are they called Ordinary: and such is the nourishing and sustaining of man by bread. Now the soveraigne & prime cause of Faith is God. God worketh it by his word. The word worketh as a Doctrinall or Morall instrument by way of argument & perswasion. Before it can perswade it must be revealed. God therefore revealeth it, and that sometimes without meanes, by an immediate impression of light and grace vpon the soule,Act. 2.4. Act 9.3. &c. Gal. 1.12. as he did vnto the Apostles on the feast of Pentecost, and to S. Paul in his iourney towards Damascus. But generally and for the most part he revealeth it mediately and by the intervention of meanes. The Ordinary meanes is that which is setled and established to continue in the Church for ever. That is the Ministerie of the Church, whose office is by all meanes [Page 25] to publish the word, whether by Writing or by Speaking, and this againe whether by Reading or Interpreting. All which, if they haue in them an ability and fitnesse vnder God to convey into our hearts the knowledge of his word, then vndoubtedly are they all Ordinary meanes to beget faith. And such an ordinary meanes among the rest doe I affirme Reading to be. Which hauing thus fully explained the tearmes, I now come to demonstrate: and first in that faith whereby we yeeld assent vnto the Scripture that it is the very word of God.
The last and highest principle whereinto Faith is resolued, and wherevpon it finally stayeth it selfe is the Scripture: yet is it not so vnto vs vntill we be perswaded that it is the word of the eternall verity, which can neither erre nor lead into errour. But how come we to bee. perswaded hereof? By Sermons? I deny not but Sermons are vnder God a sufficient meanes to perswade it. But when did you ever heare a Preacher treat of this argument, or goe about to proue it? Or if any haue done it, did they not perswade you to that whereof you were already perswaded? Yes questionlesse. For besides the testimonie of the Church, in the publike reading of the Scriptures as the word of God, there shineth forth in them such a Majestie and divinenesse as is not to be found in other writings: and when by Reading yet take notice of so many oracles, and miracles, and predictions, and sundry other things farre exceeding the power of nature,Dupl. cont. Stap. l. 2. c. 6. doth not reason it selfe tell you, saith Whitaker, that they must needs bee of God?In the way to the true Ch. The same saith D. Iohn White Many times Pagans and Atheists without the Ministery come to Faith by only Reading: whence but being convinced by Scripture it selfe? If then the very Reading of holy [Page 26] Scripture may bring vnto our knowledge such remonstrances and arguments as convince the minde that it is the word of God, certainely it is an ordinary meanes to beget this faith: for what can be more ordinary then arguments and demonstrations. But the former is true, as we haue proued: therefore the latter also.
If so, then much more is it apt and fit to beget that Faith whereby we yeeld assent to those articles which are built vpon Scripture: especially if two things may be granted, first that it is perfect, secondly that it is facile & easie to be vnderstood. That it is all-sufficient and containeth whatsoeuer is necessary either to bee beleeued or done vnto saluation, none but a Papist will deny. And surely if it be defectiue, either it is from God, or from the pen-men. Not from the pen-men, for they were but hands, and could not but write what the head indited to them. If from God, then either because he could not, or because he would not perfect it. To say he could not, is to derogate from his wisdome and power: to say hee would not is to detract from his loue, and to taxe him of envie. But what need mee to spend more time in this point, seeing I now deale against those who challenge vnto it such a perfection, that nothing may be done, no not to the taking vp of a straw, without warrant from it. The Scripture then is perfect: is it also facile and easie to bee vnderstood? Aristotle saith of his Acroamaticks that they were [...], published in that they were writtē, not published because of their darknesse. In the books of Heraclitus there was so great obscurity, that he was therefore called [...] Obscure. May wee iustly say the same of the Scriptures, and the pen-men thereof? Surely it cannot be denied but that some things are difficult: yet as [Page 27] there are deepe places where the Elephant may swim, so there are shallow where the Lamb may wade: and as there is harder meat which the strong man may chew, so there is milk also which the infant may suck. And I boldly affirme that all fundamentall points and duties necessary to salvation are in Scripture so clearely delivered, that if they were written with a sunbeame they could not bee more cleare.In Ps. 26. God hath spoken so, that not a few, but all may vnderstand, Ep. 3. saith Hierom. Hee speaketh to the heart both of learned and vnlearned, Dial. cum Try phon. saith Augustin. Scriptures are so plaine as they need not to be expounded, L. 7. in Iulian saith Iustin Martyr. They exceed no mans capacity, saith Cyril of Alexandria. They are easie, not to the wise onely, but women and boyes, Hom. 1. in Ioh saith Chrysostome: And againe, They are easie to bee vnderstood, to the Servant, to the Countryman, to the widow, to the stripling, De Script q. 2. c. 14. arg. 5. to him that is very simple. The same say all our Divines against Papist. The Scripture, saith Whitaker, may easily be vnderstood of any if he will. And Zanchie, De verb. scrip. will a Father speake obscurely to his children in things concerning their salvation, that they shall need to seeke interpreters? No verily. But God being wise was able to expresse himselfe, and being good he would: and it was necessary to speake plainely in things so necessary. If then, to come to a conclusion, Scripture containe all what is necessary, and that in such plaine tearmes that whosoeuer readeth may easily vnderstand: how can it be but Reading should be an apt and fit meanes, and consequently an ordinary meanes to beget this Faith? For if once we beleeue that Scripture is the word of God, we cannot but yeeld assent vnto those verities that are so plainely deliuered therein, and which we knowe to bee witnessed by the truth it selfe.
[Page 28]The same doe I also affirme of that Faith which wee call iustifying, and of the fruits thereof, Repentance and New obedience, that the Reading of Scripture is an apt & fit meanes to beget that also. For it presenteth vnto vs store of strong motiues to perswade, sweet promises to allure, terrible threatnings to affright, notable examples to imitate, and the like: then which there cannot be a better outward meanes, and there needs no more but the inward concurrence of Gods spirit to worke a perfect conversion. Read among other places the 28 of the book of Deuteronomie, [...]ut. 28. and then tell mee whither the Sermons of any man, nay whither the tongue of men and Angels be able to perswade more effectually. Sermons you say ordinarily beget Faith, work Repentance, and breed sanctity and newnesse of life: not so Reading. May it please you then to tell vs for our better satisfaction, what such coherence there is betwixt Sermons and Faith, which is not betwixt it and Reading? And what that intrinsicall and proper quality of Sermons is whereby Faith is begotten which is not also to be found in Reading. Is it in the doctrine and matter of Sermons? It is the very same which wee read. Is it in the arguments and motiues whereby they perswade? We read either the same, or as forcible in the Scripture. What then? Is it in the vtterance, voice, gesture, behauiour, or credit of the Preacher? Much lesse: for then should we be beholding for our Faith to accidents more then substance, Cor. 2.4. & to the plausible inticements of humane wisdome, rather then the evidence & demonstration of the spirit. Wherein then lies the vertue? Forsooth in Gods blessing: for Preaching is the ordinance of God, and he hath promised to blesse it. But stay, my bretheren, is not Reading Gods ordinance also? And [Page 29] doth God, having imprinted in it such an aptnesse and fitnesse ordinarily to beget Faith, either curse his owne ordinance, or suspend the operation of it so, as it shall never worke but only extraordinarily? What shall I say? When they haue answered what they can vnto the question, the summe of all, as Hooker obserueth will be this, Sermons are and must be the only ordinary meanes, but why and wherefore we cannot tell. And so I passe from the first argument, drawne from the aptnesse and fitnesse of Reading to produce all these kindes of Faith.
Now in the second place I dispute ex concessis, from that which is yeelded and granted by the adversarie. First it is granted by Hieron, and we haue proued it by the testimonie of M. Fox to be true, that many of our forefathers in the blinde time of Popery were converted to the true Faith by reading only. This, say they, was extraordinary: but I infer that therfore it was ordinary. For if reading be excluded, & sermōs be the only ordinary means, it will follow that the Church at that time was without the ordinary meanes: for wholsome Sermons then were not to bee had. But it is a strange point in Divinity that the Ordinary meanes should at any time fayle in the Church: and I presume when that fayleth the Church of God will fayle also. If so, then is there some other ordinary meanes besides Sermons; and what can that bee but the written word and the Reading thereof?
It is further granted, and that rightly, that whosoever readeth the Scriptures, or heareth them read, is therevpon bound to beleeue. And this is so cleare a truth, that Whitaker could not forbare to charge his adversary Stapleton with much folly for holding the contrary:Dupl. contr. Stapl. l. 1. c. 9. Sic tu planè desipis, saith he, Art thou so very a foole as to thinke that the word of God hath no authority, or bindeth no man [Page 30] to beleeue, but then when it is preached? Certainely if the doctrine of Christ and his Apostles was to be beleeued when it was deliuered by them in their Sermons: it is as much now to be beleeued when it is convayed vnto vs by way of writing and reading. Wherevpon saith Caluin Although the Apostles be dead, yet their doctrine liueth & flourisheth, 2. Pet. 1.15. and it is our dutie to profit by their writing as much as if themselues were now publikely speaking before our eyes. Vnlesse therefore Gods word cease to bee his word when it is read, an obligation in reading is laid vpon vs, to yeeld all credence and obedience vnto it. Now God bindeth not but by a commandement. He commandeth therefore to beleeue by Reading. What? Doth he command vs to beleeue by a meanes that is vtterly vnable and vnfit to worke beleefe? And doth hee daily and hourely tye our Faith vnto that which hee meanes not to blesse vnto that end, but once as it were in an age and extraordinarily? Questionlesse, seeing God hath ordained that his holy Scriptures be ordinarily read both in publike and private, and hath bound vs all to beleeue whensoeuer we either read them or heare them read: it cannot be but that Reading is an ordinary meanes to beget faith, and that God will alwaies vouchsafe to blesse his owne ordinance to the same end.
In the third place I vrge the testimonie and authoritie of holy writ. But happily so doing I may be counted in the number of those vile men, who like venomous spiders suck poyson out of the sweetest flowres. [...], the die is cast: and angry speeches may not hinder me from maintaining truth by the word of truth. When all Israell, saith Moses, is come to appeare before the Lord thy God in the place which he shall chuse: Deut. 31.11.12. thou shalt read this [Page 31] law before all Israell in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may heare, and that they may learne, and feare the Lord your God, and obserue to doe all the words of his Law. Here in expresse tearmes the Reading of the law is commanded: and it is particularly commanded to this end that men may learne thereby. What? the feare of God, and obedience to the Law. God therefore hath appointed Reading to be an Ordinary meanes of conversion. It is answered that such Reading is meant as was accompanied with interpretation. So they dreame indeed: but in the text there is no mention of interpretation. Neither is it likely, seeing now the whole law was to be read at once, as is aboue said, and the scantling of time would hardly beare any exposition. Howsoeuer, sure I am the holy Ghost ascribeth the effect vnto Reading, and I thinke hee both knewe and meant what hee said.Ier. 36.2. &c. In the Prophecie of Ieremie God commandeth the Prophet to write all his Prophecies in a booke, that all the house of Iudah might heare them read, for it may bee, saith God, that hearing they may returne every man from his evill way, that I may forgiue their iniquity and their sinne. According to this commandement Ieremie dictates all the Prophecies vnto Baruch, Baruch writes them, and being written reads them in the house of the Lord. Here againe Reading is commanded by God, and to the same end, that the people thereby might bee moued to repentance. To this they answer, first that God speaketh after the manner of men. True, when he saith it may be, as if he knewe no more then man what the effect would bee. Yet is it plainely intimated that Reading is an ordinary meanes of repentance. Secondly, say they, Ieremie had [Page 32] preached the same before, and so they are Sermons that are commanded to be read. Be it so. Yet then the very Reading of Sermons may worke Repentance, which the Preaching of them could not. To say nothing that these Sermons written were Gods word both for matter and manner: so that if the Reading of them might be effectuall to conversion, the like efficacie cannot reasonably bee denied vnto the Reading of that written word which now we haue. Lastly, say they, this was extraordinary, for Ieremie was in prison and could not come to preach. It is vntrue that Ieremie was now in prison: for then the Princes would not haue said vnto Baruch, V. 19. Goe hide thee thou and Ieremie, and let no man knowe where yee be. And whereas Ieremie saith,V. 5. I am shut vp I cannot goe into the house of the Lord, the best Expositors vnderstand it of some other impediment, and not imprisonment. But bee it that Ieremie was in prison, yet is the Reading of his prophecies no more extraordinary then the Reading of any other booke of Scripture, nor the Reading, of these lesse effectuall then of them. To let passe sundry other passages of Scripture, I vrge in the last place that of Saint Iohn, Ioh. 20.31. These things are written that yee might beleeue that Iesus is the Christ the sonne of God, and that beleeuing yee might haue life through his name. Here writing is made the meanes of beleeuing, as beleeuing is made the meanes of life everlasting. But Writing without Reading is void and of no effect: the meaning thereof is as if he had said, These are written to the end that by reading them yee may beleeue. For to restraine it thus, These thing are writen to the end that a Preacher by discoursing or making Sermons vpon some parcells of them may worke Faith in you, is too absurd and shamelesse: although I deny not that [Page 33] Sermons are an excellent meanes to beget faith also.
Vnto the authority and testimony of Scripture I adde the consent of ancient Fathers: who although they be but little reckoned of by some children of these times, yet haue euer beene of great credit with those that are wise and learned.Cap. 18. Tertullian in his Apologeticum wishes the Gentiles to search for the Seventies translation in Ptolemies library: or if they will not take the paines to goe into the Synagogues of the Iewes that are among them, there to heare the same translation read. To what end? that so they may finde the true God and beleeue.Comment in Psal. initio. S• Basill affirmeth that the Scriptures are [...], a common Apothecaries shop as it were, of the soule: and that every one may be a Physitian to himselfe, and take from thence what he needs according to the nature of his disease.Ser. 35. St Ambrose saith, Sacrarum Scripturarū lectio vita est, the reading of the Holy Scripture is life, according to that of our Sauiour Iesus Christ,Iohn. 6.63. verba quae ego loquor spiritus sunt & vita, In Esa. 11. the words which I speake are spirit & life, Saint Hierome, Frequenter evenit vt homines saeculares mystica nescientes simplici lectione pascantur: It oftentimes cometh to passe that lay men ignorant of the mysteries of religion, are fed and nourished by bare reading. St Augustine, Epist. 120. Ama Ecclesiasticas literas legere, &c. Accustome thy selfe to read the letters of the Church, that is, the Scriptures, and thou shalt not finde many things to demand of me: but by reading and meditating, if also with pure affection thou pray vnto God the giver of all good things, thou shalt learne all things that are worthy to be knowne, or certainely the most things rather by his inspiration then any admonition of men. Finallie Iohn Bishop of Constantinople, the noblest Preacher of all the [Page 33] Fathers, and stiled for his eloquence Chrysostome, that is Golden mouth, and whom for his pregnant speeches to this purpose I haue reserued to the last, saith as followeth, All thinges necessarie are in Scripture so manifest and open, In 2. Thes. Hom. 3. that wee need nor Homilies nor Sermons, were it not [...] through our owne sluggishnesse and negligence. And againe,Prol. in Epist. ad Rom. If you will studiously and diligently read, [...] yee shall need no other thing: for he is true that saith, Quaerite & invenietis, seeke and yee shall find. Ad Col. Hom. 9. And againe, Ne (que) moreris alium doctorem, &c. Neither stay thou for other Doctors: thou hast the oracles of God, none can teach thee better then Dr Peter or Dr Paul. Hom 3. de Lazaro. And yet againe, The Apostles and Prophets as the generall Schoolemasters of the world, haue made their writings so plaine to all, that every one of himselfe only by reading may learne: and yee need nothing else but read. And yet againe lastlie,In 2. Thes. Hom. 3. why say they should I goe to the Church if there be no Sermon there? (right the language of some of our time) This saith he, is it that hath corrupted and overthrown all. For what need is there of a Preacher? This necessity comes through our own negligence. For what need sermons? All things are cleare and plaine in holy Scripture: whatsoever things are necessary are manifest. But because yee are nice auditors, and seeke to haue your eares delighted, therefore doe you call for sermons. Thus farre Chrysostom: and thus the Fathers.
With whom agree our moderne Divines both forraine and domesticall, who perhaps are more gracious with our adversaries then the Fathers. And here I might alledge many passages out of P. Martyr, In loc. clas. 1. cap. 6 In loc. de Sc. Musculus, Aretius, Zanchie, Piscator, and others, of whom one sweareth that whosoeuer diligently readeth shall at length be taken, [Page 34] another affirmeth that God would haue the Bible read of all thereby to know the truth and to be saued, De verbo script. Praef. in Math. and all of them though not in direct, yet in equivalent tearmes avouch my conclusion. But I will content my selfe with these few following.Francis Cha [...] ron l. 3. c. 4. In Test. Rhem 2. Pet. 3. parag 1. Francis Iunius, I beleeue because I haue read, and read it written: and againe, Faith is wrought by hearing and by reading also. Dr Fulke, By reading of the Scriptures ignorant men may learne to haue true knowledge, and wild wicked fellowes to become more staid in their wits. Duplic. contra Stapl. l. 1. c. 7. Ibid. c. 11. Dr Whitaker, by the reading and study of Scripture Faith is learned by the ordinary way to learne faith. Againe, Faith is cherished by reading saith Tertullian: now faith is nourished and cherished, ex quibus existit, by the same meanes that bred it. Ibid. And yet againe, Reading is the ordinary meanes of edifying: and God is effectuall by reading, & giueth the Holy Ghost thereby. Against A▪ D. ca. 3. Wotton. Wee doubt not many haue, wee are sure they might and may attaine to the same faith, what if I say to iustifying faith too? without any Preaching by the reading of Scripture. For since it is partly the matter that must argue the Scripture to be the word of God, partly the maiesty which any man may discerne in the manner of writing: vnlesse it can be proved out of the Scripture that the Holy Ghost will not worke by these vpon the heart of him that readeth, but only of him that heareth a man expound this word vnto him, I see no sufficient reason why faith may not be had by reading, where Gods ordinance of Preaching is only wanting, and not wilfully neglected. Dr Nowell in his Chatechisme appointed by authority to be taught in all schooles,Nowels Cha [...]. By what way or meanes is the knowledge of Gods will declared in his word to bee attained? By diligent reading and meditating of Gods word, or by attentiue hearing the same read and purely expounded by others. [Page 36] The booke of Homilies affirmeth,Tom. [...]. hom. 1. p. 1. that the reading of Scripture breedeth knowledge, turneth, illuminateth, comforteth, incourageth: and againe expressely, The ordinary way to attaine the knowledge of God and our selues is with diligence to heare and read the holy Scripture. Finally, if the iudgement of the chiefe governours of our Church, and the publike authorizing of bookes for the maintenance hereof be a sufficient argument, I dare bee bold to say that this is the very doctrine of the Church of England. Sure I am that the reverend father of this Diocesse who best should know it, gaue expresse commandement that it should publikely in this pulpit bee acknowledged, that reading is an ordinary meanes to beget Faith, and not Preaching only as they tearme it. Thus our latter Divines.
I haue but one thing more to say in this point, and it is this, that howsoever these men may differ from Papists in other opinions, yet I see not how they can cleare themselues from Popery in this. For to omit all consequences which necessarily follow vpon it, thus in plaine termes say the Iesuits of Rhemes, In Rom. 1.15. Faith cometh ordinarily of preaching and hearing and not of reading and writing. And Bellarmine, De verbo dei l. 4. c. 12. Scripture was not given to this end to be a rule of Faith, but to be a certaine profitable commonitory to preserue and nourish that doctrine which is receaued by preaching. And Stapleton, Defens. Eccles author. Reading is not via ordinaria, the ordinary way to Faith: and againe, Scripture binds not a man to beleeue, neither is Faith to be had by it, but only as it is preached by the Church. Trois verites l. 3. c. 4. Lastly Charron, Faith is by the word Preached and pronounced by voice, not written or read. Ibid. Againe, Thou beleeuest because thou readest: thou art no Christian: for the Christian beleeueth afore reading and [Page 37] without. Ibid. And againe, Faith got by Reading is acquisite, humane, studied, not Christian: and he that hath it is no Christian, his Faith must haue another name. Iump almost with that ere while quoted out of Hieron, ordinarily knowledge so gotten is but vaine iangling and swimmeth in the braine but renewes not the heart. Thus Papists: against whom our men mainely oppose themselues herein.
And thus haue I at length resolued the three Questions in the beginning propounded, and as I trust maintained the truth of God, and that as becommeth the truth with the spirit of meeknesse and sobriety. Withall as I suppose I haue made a sufficient Apologie both for my selfe and other my reverend brethren, who in the general vnderstanding of the ordinary auditory of this place haue beene publikely censured as Seducing Spirits, for holding that which I haue now maintained. Reason would that he who seemed to lay this scandall vpon vs should haue made publike amends, and either haue interpreted himselfe if he were mis-vnderstood, or acknowledged his rashnesse if he did so censure. But seeing it will not be, and so much charity cannot be found in the heart, yea over and aboue, seeing I haue since that time beene braued to my face, and as I am credibly informed, often insulted vpon behinde my back, as if I durst not publikely shew my face in these points: though otherwise I could haue beene content to hold my peace for the peace of the Church, yet now I could doe no other then I haue done, and pardon me I beseech you, for herevnto haue I beene forced and constrained. Sooner perhaps would I haue discharged my selfe of this burthen, if sooner I could haue met with so fit an auditory. For who can better testifie of what I say, or are fitter to be iudges and vmpires [Page 37] in such a businesse, then you my reverend and beloved bretheren of the Cleargie? To you therefore and to your graue censure doe I referre both my selfe, & whatsoever I haue said, duly remembring that of the Apostle Paul, 1. Cor. 14.32. the spirit of the Prophets is subiect to the Prophets.
And now giue mee leaue to addresse my speech vnto you my beloued bretheren of the Laitie, specially you that are the ordinarie auditory of this place. Let mee intreat you all not again to mistake me, as if by what I haue said I went about any way to derogate from Sermons. I say mistake me not againe, for once already haue I beene either ignorantly or wilfully misconstrued. Preaching some while since in this place on Luc. 20.34.35. and enquiring as my Text occasioned me,Luc. 20.34.35. who they were that should be accounted worthy to obtaine the next world, and the resurrection from the dead, I affirmed first in generall that it was not semblance only or shew of religion that could make a man worthie, and then in particular, that a man might be a frequent auditor of Sermons, might goe two, three, foure, more miles to heare them, all the while might looke the Preacher starke in the face, afterward returne with ioy, call to minde, talke, conferre and repeat the same, and yet for all this still be counted vnworthy. And fearing least I should bee mis-vnderstood, I then intreated you not to mistake me, as if I misliked Sermons, or the going to them. Nay I exhorted you to goe, provided you went not with contempt of Divine Service at home, nor departing from your owne Minister how meane a Preacher soever, none I thinke being so meane but is able to teach you more then you knowe: provided also that you passe not through the Church-yards of as reverend and learned men as these parts afford any to go [Page 38] a mile further to heare a novice, and when you are returned, that your repetitions bee not vaineglorious, with such a rumble, and after the manner of a riot, but modest and severally in your owne houses, and lastly that the fruit of your often hearing be not a demure looke onely and a prating tongue, but true humility & charity which best conformeth vs vnto IESVS CHRIST. These things I then said, and for ought I yet see said not amisse: yet am I censured as an enimie to Sermons, as one that greeues the hearts of Gods Saints, and lash the faults of Hypocrites on the backes of Gods children. Wherefore you see I haue reason now to be warie of my selfe, and to prevent the like danger that I bee not the second time mistaken, as if I spake in derogation of Sermons.
Sermons I acknowledge to be the blessed ordinance of God, & as learned Hooker saith, they are the keyes to the kingdome of heauen, wings to the soule, spurres to our good affections, food to them that are sound and healthy, and vnto diseased mindes physicke. Whatsoever any can truely say in honour of them, withall our hearts we subscribe vnto it. If comparison be made betweene Reading and Sermons, wee readily yeeld the precedencie to Sermons. For although it be the same word which is read & treated vpon: yet the manner which is or should be vsed in Sermons, by explaining that which is hard, deducing of doctrines, and applying them home vnto the conscience, doth more speedily and easily informe the vnderstanding and beget Faith, as he that is taught by one that is his crafts master shall sooner attaine to knowledge then he that is [...], and hath no other helpe then his owne industrie. I adde farther that whosoever neglecteth or contemneth Sermons, neglecteth and contemneth the [Page 40] ordinance of God, and consequently God himselfe: neither may such a one looke for a blessing from God vpon his Reading or whatsoever other meanes hee vseth. So that my desire is by all meanes to encourage all, and by no meanes to disharten any from the frequent hearing of Sermons.
Howbeit I may not so advance Sermons but that I must giue Reading the due also. Never more need. Among Papists the Stewes passe vnpunished, but to read privately in the Bible is death: their publike reading is in a tongue vnknowne, whereby they make God a Barbarian to the people. Smith a Puritan, a Brownist, an Anabaptist, a Se-baptist, Mar. 4.17.20. what not? saith that Reading is but a ceremonie, and that our Saviour read indeed to fulfill all righteousnes, but when he had done shut the book to put an end to the ceremonie. Hee saith farther that Reading is the Ministerie of the letter & so of death; and that it is vnlawfull in worship to hold a booke before the eye. Our brethren of the faction haue not only said it, but also printed it, that Reading is not feeding, but as evill as playing on a stage, and worse too. And is it not the manner of many,Admon. to the Parliament. neglecting publike Service and Reading, to send their servants or children to see whether the Preacher be ready to goe into the pulpit? For till then they list not come, and so according to the Frenchiest, turne all Gods worship into a meere preachment. To say nothing that they tie your Faith vnto the Preachers mouth, and deny vnto Reading all power to beget it: the contrarie whereof you haue now heard sufficiently, as I am perswaded, demonstrated vnto you.
Behold therefore, blessed bretheren, behold the largenesse of Gods bountie and goodnesse in making the [Page 41] meanes of your saluation so facile and easie vnto you. He hath made every one of you capable of reading: there is none but may learne to read if he will. It is as easie as to learne to play at tables or cardes: and a little of the time which some spend in Alehouses and idle exercises would soone make them perfect schollers therein. But were it difficult to read, yet haue you eares, and you may daily heare Gods word both publikely and privately read vnto you in your mother tongue, if so you please. It is hid from none but those that will not seeke it, saith Chrysostome: and it is exposed and made obvious to every one, least any should perish for want of ability to finde it. It is not so high aboue thee,Deut. 30 11.12.13.14. as Moses saith, that thou shouldest say, who shall goe vp for vs to heauen and bring it to vs? Neither is it so farre from thee, that thou shouldest say, who shall goe ouer the Sea for vs and bring it vnto vs? But the word is very nigh thee: if thou wilt but open thy eyes, thou maist read it at thy pleasure, or if thou wilt but lend an eare, thou maist when thou wilt heare it read vnto thee. Let no man thinke himselfe abandond of God, or destitute of all meanes, as long as hee hath free liberty to read or heare the written word. Neither yet let any man say vnto mee, what need Sermons if reading be sufficient? For it is as if he should say, what need two eyes if a man may see with one? No, my brethren, God is more bountifull and liberall then so: and as he hath provided more kinde of stuffes for our backe then one, and more kinde of meats for our belly then one, so hath hee ordained more meanes of Faith and Salvation then one. Among them, if you will, let Sermons bee the principall: yet is it not the only meanes, but reading is a meanes also. For as St Hierome saith, The Scriptures of God teach [Page] [...] [Page] [...] [Page 42] the people not only by the eares, but by the eyes also: and hee that sanctified sounds and words vnto the eares, hath also sanctified letters and characters to the eye, and blessed be the name of God for both.
Courage therefore, Christian brethren, courage: buy you bibles, and read them diligently: and when they are publikely read vnto you, listen vnto them carefully. It can not be but so doeing yee shall reap wonderfull benefit. Iosephus writeth of the Iewes that they were all generally very skilfull in the text of Scripture. It is reported of Alphonsus the wise and learned King of Arragon, that hee had read ouer the whole Bible fourteene times, besides the Glosse and other commentaries vpon it. Yea diverse women, as Gorgonia sister to Gregory Nazianzen, Paula, Eustochium, Salonia, Celantia, with others, by frequent reading became marvelous ripe in Scripture. And Gregory the great tells vs of a man vtterly vnlearned, that could not so much as read, who notwithstanding bought himselfe a bible, and entertained one in his house to read vnto him, whereby, saith he, iuxta modum suum plene didicit Scripturas, according to his measure he perfectly learned the Scriptures, though otherwise he were a man altogether vnlettered. Courage therefore againe Christian brethren,Ioh. 5.39. courage: search the Scripture, as our Saviour counselleth,Psal. 1.2. delight in the law of God & meditate therein night and day, with David, and you shall vndoubtedly aspire to the same degree of sauing knowledge that they haue done before you. Be you men, be you women, be you learned, be you vnlearned, be you of what trade or condition of life soever: God will deny his gratious assistance to none of you vnlesse you bee defectiue to your selues.
[Page 43]Only as he that will reape true comfort by the holy communion must come with due preparation therevnto: so must you also come to the reading of the word in praeparatione animi, with a ready disposition to loue and embrace the truth when it shall be discouered vnto you.2 Thes. 2.10.11 For vnto those that receiue not the loue of the truth, God will send strong delusions, that they shall beleeue lies. Wherevnto if you adde your humble and devout prayers vnto God, according to Gregory Nazianzens counsell [...], Pray and search, and shall say with David Aperi oculos, Lord open mine eyes, & doce me iustificationes tuas, teach me thy statutes: then will the lambe of the tribe of Iudah come, and open the booke that is sealed, & by it giue vs such a measure of sanctifying knowledge & grace as may suffice to bring vs to the state of eternall blessednesse and glory: which the Lord grant vs all for his Christs sake.
TESTIMONIES OF SVNDRY moderne writers touching the efficacy of Reading, gathered by the Author since the Preaching of this Sermon.
Babington on the second petition.
TWo extremities there are which of all Gods chosen are to be eschewed: the one is an estimation of Reading, so great, as that being had wee feele no want, neither thinke it a want never or seldome to haue any Preaching. The other is so farre to extoll Preaching as that wee vtterly contemne Reading, yea exclude it from all power in the blessing of God to worke faith in vs or any. The meane betwixt both which is a right and true conceit both of Reading and Preaching. Know we therefore that in the word they are both commended, yea commanded and ordained of the Lord as meanes to erect this kingdome of his in our hearts, for which wee pray and of which we now speake. And first for reading to name but a few places of a number, marke what the Lord saith in his law laid downe for all his people Deut. 31.9. Act. 13.15. Luc. 4.16. Ier. 36.6. See and marke both the warrant of Reading and a profit hoped for by it of the godly. So farre were they ever from either contemning this meanes, or from denying it power in Gods blessing [Page 45] to worke Faith and repentance in the hearers.
Also a little after:
Let no Harding therefore in the name of all blasphemous Papists call reading of the Scripture to the people in the Church, a spirituall dumbenesse and a thing vnprofitable: but let vs euer with the chosen of the Lord receiue the good of it, and blesse God for our liberty.
Dr Davenant B. of Sarum vpon the Epist. to the Coll [...]ssians pag. 522.
They erre who deny that the reading of the Scriptures doth not availe to the edifying of Christian people in Faith and Charity, vnlesse at the same time there bee ioyned therewith an enarration or explication of them by a Preacher. God forbid that we should extenuate the vtility or necessity of preaching: yet wee affirme with the Psalmist touching the word of God studiously and devoutly read, that the law of God is immaculate converting soules, the testimony of the Lord is faithfull giuing wisdome to the simple, Psal. 19.7.
Dr Fulke against Heskins.
Pag. 6. The force of Christs word is as great by his spirit in the Scriptures which this dogge calleth the dead letters, as it was in the voice when it was vttered.
Pag. 25. This (to wit, that the people must be taught and learne hard cases of the Priests.) shall be granted to the vttermost, so that you will allow the people to Learne such things as are easie not only of the Priests, but also of their owne reading, studie, and conference with them that are no Priests.
Dr Googe in his whole armour of God Pag. 217.
Quest. Whether is the word preached only, or the word read also a meanes of working Faith? Ans. It may [Page 46] not be denyed but the holy Scriptures themselues, and good commentaries on them, and printed Sermons or other bookes laying forth the true doctrine of the Scripture, being read and vnderstood may by the blessing of God worke faith. But the speciall ordinary meanes and most powerfull vsuall meanes is the word Preached. This is it which the Scripture layeth downe, Rom. 10.14. 1. Cor. 1.21.
Mayer on Iames cap. 1. v. 18. Pag. 183.
Quest. But is it necessarie that the word should bee Preached to the engendring of faith in vs, or will it not suffice to read it? Ans. It is not to be doubted, but a man may be converted by the word read. For Luther by reading was turned from Popery, and Iohn Huske by reading of Wickliffes bookes (And in the margent he noteth, that Saint Augustine saith he was converted by reading Confes. lib. 8. cap. 12.) & whatsoeuer is set forth in Preaching the same is read also: and the reading of the word in a large sence, as Preaching is put for publishing Gods will to the hearer, is said to be Preaching, Act. 15.21. and such as read are pronounced blessed Rev. 1.3. yet notwithstanding when the word is preached as preaching in a more strict sence signifieth expounding teaching and exhorting out of the word of God, it is more effectuall.
Wheatly in his new birth Pag. 17.
There may be a question made whether the word of God read only may become effectuall to regenerate: or whether it must want this efficacy vnlesse it be Preached as well as Read? To which question mee thinkes that this should be a true answer, that the instrumentall power of regenerating cannot bee denied to the Scriptures barely read, though Preaching be not ioyned withall. For why? [Page 47] seeing the doctrine of the Gospell is called the ministration of the spirit, and it is the doctrine of the Gospell when it is offered to the vnderstanding by bare reading: therefore it must follow that in such case also it may become the power of God vnto salvation, and the instrument of the spirit vnto regeneration. The same precepts promises and threats are by reading delivered to the mind of the man that readeth or heareth the word read. And why then should wee thinke that the Holy Ghost either cannot or will not worke together with them? Yea doubtlesse hee can doe it when he will, and will doe it then whensoeuer he doth not (as oftentimes he doth not) afford to men a possibility of enioying any other helpe then reading. Vnlesse the not being preached could make the word not to be the law of God, I see no reason that it should be thought vnable to convert soules without being preached. And a little after.
It will not at all follow that because the word read is able to beget Faith, either the Ministers may content themselues vsually to read it without preaching, or the people vsually content themselues to heare it so, and not be carefull to seeke for the preaching of it.
Amies in his Medulla Theologiae lib. 2. cap. 8.
Numb. 5. Hearing therefore in this place is any Perception whatsoeuer or comprehension of the words of God whether they be communicated by Preaching or reading or by any other meanes.
Numb. 6. This word therefore (of Hearing) is not so narrowly and strictly to be vnderstood, that either principally or necessarily it should alwaies include the outward sence of hearing, but that it should denote any perception of the will of God.
[Page 48]Tilenus in his defence of the Perfection of Scripture
Pag. 5. Let vs see this enthymeme or imperfect argument of Pyrrhonian Logicke: The Apostles first taught by liuely voice, Ergo they pretended not to teach by their writings which succeeded their preaching. The consequence is as good as who should say, one eateth first for to nourish himselfe, therefore drinke serueth nothing to nourishmēt. A non distributo ad distributum &c. And a little after.
Wee know that to preach and to write are things very accordant, and which are comprehended in one and the same commandement giuen to the Apostles teach all nations, which yet to this day they teach by their writings. He which commanded them the thing which is to teach, commanded also the manners of teaching, which are to preach with liuely voice, and to set forth the doctrine in writing, both of them being fit for teaching, and this latter most fit for to continue, and to transferre doctrines and instructions vnto posterity.
Daniel Chamier in his Panstratia Tomo. 1.
Lib. 1. c. 21. num. 6. To teach comprehendeth as well the liuely voice as writing. So Paul preached the Gospell vnto the Romanes no lesse by writing an epistle vnto thē, then teaching them by liuely voice out of the prison. And it is the solemne custome of the Fathers when they cite any thing out of the Apostles writings, to expresse it in these words, The Apostle teacheth: yea & St Paul ascribeth vnto the Scriptures that they make a man wise.
Ibid num. 7. All men know that a thing may be related two waies, both by liuely voice and by writing. For as those things which are in the voice are signes of those things which are in the minde: so those things which are in the writing are signes of those which are in the voice. [Page 49] And therefore the same is both waies equally signified or related.
Ibid. cap. 22. num. 2. Because the liuely voice is vsed to no other end, saue to expresse the meaning of the speaker, and Scripture doth evidently expresse the meaning of God speaking vnto vs: therefore in this respect it is false that the Scriptures are dumb. For we no lesse vnderstand that a man is justified by Faith when wee read it in Paul, then when Paul himselfe pronounced it with his liuely voice.
Lib. 6. cap. 5. num. 7. The written word is distinguished from the word preached by no substantiall difference. For they differ neither in specie, nor in genere, nor in number, but only in accident—So, for example, that Sermon which first S. Peter made vnto the Iewes after the gift of the holy Ghost, differeth, not from that which we read Act. 2. related by S. Luke, saue only as writing is not a liuely voice: yet because writing is no other then the image of a liuely voice, so little difference letteth not but that I may affirme the Sermon which I there read to bee the same which S. Peter then made. —Wherefore if it be the same Sermon in number, why may not the same bee affirmed of the same? and I truely avouch it to bee read in S. Luke, Hauing heard these things they were pricked in heart? These things, I say, which both Peter then deliuered by liuely voice, and now S. Luke representeth vnto vs.
Ibid. cap. 18. num. 8. Vergerius an Italian Bishop, who had negotiated many businesses for the Pope against Luther, vndertaking to write a booke against the Apostates of Germanie (for so he tearmed them) and diligently seeking out their arguments to confute them, was himselfe so [Page 50] overcome by the strength of them, that rejecting his Bishopricke, and the hope of a Cardinalship, hee vtterly renounced all Popish tyranny.
Ibid. lib. 7. cap. 9. num. 17. The meditation of the Scriptures is doubtlesse an Ordinary meanes ordained by God to procure Faith. For, these things are written that yee might beleeue. Ioh. 20.
Ibid. lib. 10. cap. 6. num. 11. To preach comprehends not only the liuely voice but also writing: so that those words Preach the Gospell are thus to be vnderstood, intimate the Gospell vnto all nations by what meanes soever it may be rightly intimated, whether it bee by liuely voice or by writing.
D. Davenant B. of Sarumon Coloss. 1.9. pag. 64.
They are not carried by an Apostolicall but Antichristian spirit, who deny vnto Laicks, the Ordinary meanes of begetting wisdome & spirituall vnderstanding, namely Reading and vnderstanding of Gods word. For the law of the Lord is immaculate converting soules: the testimonie of the Lord is faithfull giuing wisdome to the simple, Psal. 19-7.
Psal. 119.130. in English meeter. When men first enter into the word,
They finde a light most cleare:
And very Idiots vnderstand,
When they it read or heare.
Phil: Melancthon Enarrat,
Symboli Niceni.
In conversion these causes concurre, the holy Ghost mouing the heart by the Gospell, the voice of the Gospell weighed and considered either when it is heard, or [Page 51] when it is read, or in godly meditation, and the will of man not resisting the voice of God, but assenting although with some trepidation.
Ainsworth Counterpoison, p. 116.
The Gospell noted to bee the meanes of our calling. 2. Thes. 2.14. hee maketh knowne vnto his people outwardly by his word, 2. Cor. 5.19. spoken Act. 5.20. and written Ioh. 20.31, and inwardly by his holy spirit, Neh. 9.20. 1, Cor. 2, 10.12.
FINIS.
IOH. 17.1. &c.‘These things spake IESVS, and lift vp his eyes to Heaven, and said, &c.’
ALL holy writ simply and in it selfe considered is of equall worth and dignity: the Author, the Matter, and the Manner being in every part alike Divine. Howbeit considered respectiuely and in relation vnto vs, one Scripture without impeachment or derogation may iustly be preferred to another. For as touching the Matter, some Scriptures are more importing vs, as containing doctrines of Absolute necessitie to bee beleeued: whereas others are so only in the Disposition and Preparation of the Minde. And as for the Manner whereas others are darkly and obscurely deliuered, some are so attempered and proportioned vnto the weaknesse of our capacity, that they are more easie and available for our instruction and edification. In both these Respects, this seventeenth Chapter of the Gospell after S. Iohn, seemeth to me among all other to be the most eminent. For if you regard the Matter, it containes Doctrines of highest nature and consequence, as being the very foundation of the Churches happinesse, and the anchor of all her hope. If [Page 54] the For me, it is so heavenly and divine, so powerfull and perswasiue, that he must needs be destitute of all spirituall sense and tast, whosoeuer with the naked and bare reading thereof is not extraordinarily ravished and affected.
The serious and due consideration of all which, together with the vnspeakable benefit that might grow to the people of God by the right dividing and handling thereof, hath at length ouercome and perswaded me, to vndertake at times the interpretation of this whole Chapter in this place. That so, if it please God, before I sing my nunc dimittis, I may with these treasures satisfie some part of the debt I owe therevnto both for my birth & breeding. And because these first words now read seeme vnto mee not vnfitting the present occasion, or to succeed what I haue already deliuered vpon the like occasions: I haue thought good at this time to make entrance therevpon, & so as it is in the proverb, Vnâ fideliâ duos dealbare parietes, to dispatch two businesses at once. For hauing heretofore vindicated the Dignitie of the Ministrie from the Contempt whereto it is subject, by prescribing a soueraign Remedie & Defensatiue against it, as also hauing demonstrated the power and efficacie of Preaching, even of that which is only by Reading, which is the first office of the Ministery: method and order would that in the next place I speake of Prayer, which is the second. And herevnto am I also invited by this Text. For, to forbeare further prefacing, this seuenteenth Chapter containeth in it a most heauenly and divine Prayer, which our blessed Saviour and Mediator addresseth vnto his Father in behalfe of Christ mysticall, as the Fathers tearme it: that is, the whole Church consisting both of Head and Members. The Parts thereof are two, a short Preface prefixed by S. Iohn, and [Page 55] the Corps or body of the Prayer. The Preface is my Text, wherein relation is made of an Act invested with certaine circumstances. The Act is Prayer. The Circumstances are three, Quis, Quando, Quomodo. Quis, the Orator who prayes: Iesus, These things spake Iesus and lift vp his eyes. Quando, when he prayes, after he had spoken these things: These things spake Iesus and then lift vp his eyes. Quomodo, after what manner he prayed. The Manner is externall, and standeth in two things, in gestu oculorum, and in Sermone oris. In the Gesture of the Eyes, He lifted vp his eyes vnto heaven: in the Speech of his Mouth, He said. Of these things breefely & plainely, as it shall please God to assist.
Of all duties vniversally required of all men, Prayer seemes to mee the most noble. So noble that by it all the whole worship and service of God, is in Scripture vsually denominated. And although the Houses of God be consecrated to other vses as well as it: yet are they not called Houses of Preaching, or Houses of Sacraments, but Oratories or Houses of Praier. Prayer, as Damascen expresseth it, is [...], the mounting or flying vp of the soule vnto the throne of Grace. It is the Sweet incense, that sweet smelling sacrifice, that savoureth so pleasingly in in the nostrills of our God. It is that strong cord that draweth downe all blessings and graces from Heauen vpon vs. The importunity whereof of Iacobs makes vs Israels, wrestlers prevailers with God, that if wee will hee cannot goe from vs, vntill he hath granted vs his blessing. For it hath annexed vnto it the gratious promise of impetration; Aske and yee shall haue, seeke and yee shall finde, knocke and it shall be opened vnto you. Neither is there any thing so difficult or impossible with man, but by Prayer [Page 56] it may be obtained. By Prayer Abraham, when hee was farre stricken in yeares, and the wombe of his wife Sarah was now dead, obtained a sonne of God, even Isaack [...]. By Prayer Iacob escaped the fury and danger of his brother Esau. By Prayer the children of Israell were delivered from their cruell servitude and bondage in Egypt. By Prayer Moses stood in the gap, & pacified the wrath of God that he destroyed not his people. By Prayer and the lifting vp of his hands, the same Moses overthrew the host of the Amalekites. By Prayer Iosua stopped the course of the Sunne, and God was obedient vnto the voice of a man. By Prayer Sampson revenged himselfe vpon his enimies, and ruined the house of Dagon vpon the Philistines. By Prayer Solomon obtained an incomparable measure of Wisdome from God. By Prayer Hezekiah being at the point of death, had fifteene yeares more added to his life. By Prayer Daniell stopped the mouths of Lions, the three children quenched the fiery fornace that not a haire of their head perished, Ionas was discharged out of the whales bellie, and the prison gates opened of their owne accord to enlarge St Peter. It is a Panchreston available for all things. It cureth diseases, dispossesseth divils, it sanctifieth the Creatures vnto vs, vnlocketh the gates of heauen, and procureth the coming of the Holy Ghost. It is seasonable for all times, fit for all places, necessary to all persons; without it no businesse whatsoeuer we vndertake can thriue or prosper. It extendeth it selfe farre and wide to the benefit of all: and in that regard excelleth Faith. For the iust man shall liue, not by anothers, but by his owne faith: and therefore we say I beleeue. But Prayer is an act of Charity, which seeketh not her owne, but the good of others also: and therefore wee pray Our [Page 57] Father. Had not St Stephen prayed for his persecutors, haply St Paul might still haue continued in his Pharisaisme. And had it not beene for the continuall teares of holy Monica, perhaps her sonne Augustine had perished in his Manicheisme. Infinite are the brands that prayer hath pulled out of the fire, vnspeakable the benefits it hath procured vnto others. But what speake I of men? It makeeth wondrously to the [...]ing forth of Gods glory. Could wee of our selues command all good, wee would neuer become sutors for any thing: but according to the counsell of Seneca, fac te ipse faelicem, wee would make our selues happy. But by making our addresses vnto him, we acknowledge our selues to bee Mendicos Dei, Gods beggars, every way insufficient in our selues, and that we depend for all whatsoever either we are or haue vpon his alsufficiency alone: which maketh so much to the advancement of Gods bounty and inexhaustible goodnesse, as nothing can doe more, you see, beloued brethren, how large a field I haue to expatiate in, and how easie it is to overflow the bankes in the commendation of this holy exercise: but that I remember how my Text limiteth me vnto the aboue named circumstances. And therefore leauing this generality I come vnto them in particular.
The first circumstance is, Quis, the Orator, who prayes, Iesus: These things spake Iesus and lifted vp his eyes. That Iesus was very frequent in Prayer, all the Evangelists with one consent testify. Sometimes he went vp into a mountaine to pray, sometimes he retires himselfe into a solitary place to pray, sometimes he prayeth by himselfe alone, at other times he takes some of his Disciples with him, some times he spendeth whole nights together in Prayer, when he was baptized he prayed, and now that the time [Page 58] of his Passi [...]n is at hand, he is carefull to prepare himselfe by making this heavenly Intercession to his Father. In a word, the whole course of his life seemeth to haue beene no other then a continuall practice of this duty. This Duty I say: for indeed so it was, hee being a Priest, and it being the office of a Priest to pray. Wherefore hee that bestowed that Honor vpon him, even then when hee annointed and consecrated him, charg [...] him therewith. Thou art my sonne, saith he, this day haue I begotten thee. Aske of mee. According to which Charge, now being made a Priest after the order of Melchizedek, In the dayes of his flesh he offered vp prayers and supplications with strong crying and teares, vnto him that was able to saue him from death. And although he be now set at the right hand of his father, crowned with glory and maiestie: yet being a Priest for ever, he never ceaseth in such sort as becometh his glorious estate to make Intercession for vs. Yet this is not all: for it is further to be observed, that Christ is not Priest as Man only, but as Emanuell on God-man. This the Apostle to the Hebrewes carefully demonstrateth. The law saith he, maketh men high Priests which haue infirmity: but the w [...]rd of the Oath which was since the law maketh the sonne who is consecrated for ever more. And againe Christ, saith he, by his eternall spirit offered himselfe without spot to God. And if he were a Priest after the order of Melchizedecke, as he was without Father or Mother, without genealogie, hauing neither beginning of daies nor end of life, as also being Vntithed in the loines of Abraham: it cannot be that he should be Priest as Man only (for of Man only these things cannot be verified) therefore as God also. If so, then Prayer being an act of Christs Priest-hood, it followeth that it is Emanuel, God-man that prayeth, and [Page 59] that his Prayer is a Theandricall action, as Divines terme it, Divinely-humane, or Humanely-divine. This speech haply may sound harshly in some eares, & there are who sticke not to charge it with [...]tat Arrianisme, as if thereby we made Christ inferiour to his Father: whereas hee himselfe thought it no robbery to be equall vnto him. Giue mee leaue therefore to bestow a few words for the clearing of this difficulty: the rather, because it is, being rightly apprehended, the ground of singular comfort vnto vs.
It is a Fundamentall article of the Christian Faith that in Christ there are two distinct Natures, his Divinity & his Humanity: & that both these concurre to the constitution of one Person God-man. Whence it followeth that the Agent or Principle which acteth all the workes of Mediation, is but one by reason of the Vnitie of the Person, even Christ God-man: according to that protrite Maxime, Actiones sunt suppositorum, all actions issue and proceed from the Subiect, or person. Howbeit seeing the Person alwaies worketh by his Natures, and they, as wee haue said, in Christ are two: it followeth by reason of this Dualitie, that there are two distinct Principles by which Christ worketh or mediateth, according to that other rule in nature, Natura est principium motus & quietis, nature is the principle both of rest and motion. This for further illustration may be exemplified in Humane actions. For as it is Man, or the Person of Man consisting of Soule and Body, that vnderstandeth, reasoneth, moueth, speaketh, yet it is the Soule by which he vnderstandeth and reasoneth, the Body by which he moueth and speaketh: so in the actions of Mediation, it is Christ God-man that worketh them all, yet some by his Godhead, and some by his Manhood. Here therefore are wee to distinguish. The workes of Mediation, [Page 60] are either of Soueraignty and Authority, or of Subiection and Ministrie. Of Soveraignty and Authrity, as to send the Holy Ghost, to illuminate the Mind, to raise from death: of Subiection and Ministrie, as to suffer, to dy, to be raised from death. All these things did Christ as he was God-man both doe and suffer: but yet the former by the Principle of his deity, the latter by the Principle of his humanity. It is further to be observed, that although both the Natures in Christ remaine distinct, and consequently their severall operations also: yet as Leo truly saith, Agit v [...]ra (que) forma cum communione alterius quod cuius (que) proprium est, both Natures doe that which is proper vnto them, but with Communion of each with other. This Communion is the concurrence of both Natures in the same Person by their severall proper actions, to the producing of one Apotelesma or outward effect pertaining to our Salvation. In which concurrence the Deity is ever the principall, and the Humanitie is the Organ or Instrument of the Deity: so that it never moueth to any thing, but as it is acted and moved by the Deity, and from it receiues all its value, dignity, and efficacy, as in Man the Body doth from the Soule. These things being thus demonstrated, let vs in a word applie them to our particular. This Prayer of Christ is an act of his Priesthood. He [...] therefore prayes, that is the Priest. The Priest as we haue shewed, is Christ God-man. Christ therefore prayeth as God-man. But the act is Ministeriall not Soveraigne. He prayeth therefore, not by the Principle of his Deity, but in his Humanitie. Howbeit with Communion of the Deity: the Instrument partaking with the Principall Agent, and deriuing all its vertue and efficacy from the concurrence thereof.
[Page 61]Which being so, the more either ignorant or malitious are our adversaries of the Church of Rome, who slander vs as if we held Christ prayed in his Divine nature. Nay we know Prayer is a worke of Ministry, and implies inferiority: whereas the Word is coequall to his Father. If may be the dreame of Iewes in their Talmud, that God prayes certaine houres every day: or of Turkes in their Alcoran, that he prayeth for Mahomet. But we know that God hath no superiour to whom he should pray: and that his will is omnipotent, and the effectuall cause of all things, so that he needs not pray. But it pleased the sonne of God to assume our nature, and in the same to make himselfe lesse then his Father, and to become obedient vnto him in all things. So that although it bee God-man that prayes, yet praying non qua Deus, sed qua homo, not in the forme of the Word but of a Servant, it can be no impeachment to his Deity.
Now if it be God-man that prayes, is it possible hee should misse of his suit?Ioh. 11.41. Surely he himselfe saith, I knowe thou hearest me alwaies. Heb. 5.7. And the Apostle affirmes that in his Prayers and Supplications he was still heard. If hee bee the only Sonne in whom the Father is well pleased, Mat. 3 17. will he thinke you deny him any thing?Ioh 16.23. Nay if wee that are so vnworthy are yet heard for his sake: how can hee that is of such infinite worth but bee heard when as himselfe praies? He is therefore alwais heard. What is it then he here sues for? To himselfe Glorification, to his Apostles to know and teach all sauing truth, to vs that beleeue through their word, Sanctification, Vnion with him, Perseverance in grace, and the blessed-making vision of his Clory. Doubtlesse therefore hee himselfe sitteth at the right hand of his Father: and swayeth all things both in Heaven [Page 62] and earth to his Churches good. His Apostles both knew and taught all the counsells of God: and wee may safely build vpon the Foundation they haue laid. As for vs, all those things shall surely bee made good vnto vs. And though Sathan desire to winnow vs, yet Hell gates shall never prevaile against vs. For he that never faileth to be heard, hath prayed for our Faith that it faile not: then which what surer ground of peace and ioy to the conscience can there be?
As it is the ground of comfort, so is it of Instruction also. For if he that is both God and man disdained not to pray: it may well become vs that are but dust and ashes to humble our selues to God in Prayer. Christs actions are our examples. Often had he by Preaching exhorted vnto Prayer. But exhortation prevaileth not so much as example, vnto precept therefore he addeth his owne practice. Hence praying at the graue of Lazarus, Ioh. 11.42. because, saith he, of the people that stand by I said it. Tract. 104. in Ioh. And St Agustine, Ita se Patri voluit exhibere Precatorem, vt meminisset se nostrum esse Doctorem: he so exhibited himselfe an intercessor vnto his Father, Idem in Psal. 56. as he remembred himselfe to bee our Doctor. Hearest thou then thy Master pray? Learne thy selfe to pray. Ad hoc enim oravit vt doceret orare: hee prayed to this end to teach thee to pray. The practice of other Saints should much moue thee: but the example of him who is the sanctifier of the Saints should moue thee much more. But most of all vs that are the Priests of God. For as he being a Priest, makes intercession for his Church vnto his Father: so should wee vnto God for the people committed vnto our charge, and that not privately only, but publikely also, and in the face of the congregation. A duty now adaies too much sleighted of many, & causing [Page 63] in the people a generall disesteeme of the publike Prayers and blessings of Gods Ministers. The Lord perswade those that are in authority betimes both to looke vnto it and to reforme it. And thus much of the Orator: who prayes.
The next circumstance is Quando, when hee prayes: it was after he had spoken these things. These things spake Iesus, and lift vp his eyes and said. So that first hee spake these things, and then lifted vp his eyes and said. He spake these things. What things? If it shall please you to reflect a little vpon the three former Chapters, you shall readily vnderstand what they are Our Saviour hauing a little before his passion celebrated the Passeover with his Disciples, and immediatly vpon it instituted the blessed Sacrament of his Body and Blood, knowing that the time of his departure was neere at hand: out of the abundance of his loue towards them, he holds them together, and in the meane season delivers vnto them matters of wondrous consequence both for their edification and consolation. For hauing acquainted them with his departure, as also the great sorrowes and afflictions that would attend them after his ascention: he telleth them that this notwithstanding they ought rather to reioyce then bee dismaied. For he goes to prepare a mansion for them in his Fathers house, that he will not leaue them as Orphans but send the Comforter vnto them, who shall abide with them for ever, that he will leaue his Peace with them, and whatsoever they shall aske the Father in his name shall bee granted vnto them. Meane while that they continue in his loue, and testifie the same by keeping his commandements, abiding in him, & louing one another. As for him, he will see them again, & replenish their hearts with everlasting [Page 64] ioy. And albeit by the imminent tempest or tentation, they may for a time be scattered, yet let them not be ouermuch discomforted, for he hath overcome the world, and after a while he will returne againe, and take them home vnto himselfe for 'evermore. These things spake Iesus. Things as you see for the Matter most heavenly and divine: and you need not doubt but the Manner was every way sutable to the Matter, full of grace and gravitie.
Whereby wee that are the Embassadors of Christ are exampled both what we are to speake, and how. Not what we list, or as we list: but these things and thus, this Matter, and thus for the Manner. But alas, how much wee faile too many to vs, either in the one, or in the other or in both. For some of vs Nihil agimus, speake nothing at all, or but very seldome, drowning our abilities in the depth of silence, and digging our talent into the earth, without any employment thereof to the advantage of Gods treasurie, little remembring that dreadfull sentence of the Apostle St Paul, Woe vnto me if I preach not the Gospell. Others againe aliud agunt, say indeed somewhat, but not these things; fictions and dreames of their owne braine, frivolous and impertinent matters, perhaps also Pelagianisme or Popery, or such like stuffe, forgetting that other as fearfull sentence of the same Apostle. Though wee, Gal. 1.8. or an Angell from heauen preach any other Gospell vnto you, then that which wee haue preached vnto you, let him be accursed. Others yet againe malè agunt, speake haply some of these things: but not with due gravity and discretion, in this manner, little regarding that weighty charge of the Apostle St Peter, If any man speake, let him speake as the oracles of God. 1. Pet. 4.11. Forsome, whether [Page 65] out of affectation, or for want of better breeding I knowe not, vtterly neglect all care of elocutiō, vsing a barbarous kind of rudenesse & rusticitie in delivering their mindes, & enforcing what they say with no other then lowd clamours and vociferation. That they hope will bee counted plaine Preaching, this powerfull Preaching: as if there were no distance betweene plainesse and rudenesse, or that Powerfulnesse lay in such hoobubs and outcries, and not rather in the strength of arguments and reasons to perswade. As these by their slovenlinesse defile and deforme the puritie and beauty of Gods words: so there are others who thinke to set a better grace vpon it, then euer the Holy Ghost himselfe did. For distasting the language of Canaan sanctified by Christ and his holy Apostles: they hunt after I knowe not what new fangled and quaint phrases, and as they tearme them, strong lines, as if the stile of the Scripture, and those Primitiue Preachers were too low and meane for their transcendent Divinity: But to what end are these curious webs? And why in weauing them doe they like Spiders thus vnbowell themselues? Is it to convert a sinner, or to saue a soule? No verily: but only to catch an Eugè or a Bellè, or some such flie of popular acclamation or applause. If divers Patients sick of severall diseases, as the Megrim, Pleurisie, Gout, Dropsie, and the like, should repaire vnto the Physitian for counsell, and the Physitian should forthwith take vp a peece of Galen or Hippocrates and read a neat and curious Lecture vnto them, and so dismisse thē, one hanging the head, another holding his sides, a third halting; and every one with the same disease hee brought with him: spectatum admissi risum ten [...]atis, could you forbeare laughter at so ridiculous an act? As ridiculous, or [Page 66] rather, because it is in a matter more serious, more ridiculous is it in a Minister, neglecting his maine end, to seek his owne praise by pleasing the itching eares of vaine mē, rather then to cute their sick soules, and to procure vnto them everlasting saluation.
But I beseech you, beloued brethren, tandem hoc agamus, let vs at length attend the businesse which Christ hath charged vs withall. What errand hee hath put into our mouthes, that and no other let vs freely deliuer. And let vs striue to deliuer it in such manner as may make most to our end, that is, the building vp of men in their most holy Faith. This shall we the better doe, if we looke vnto Christ, and what forme he vsed. A better precedent can we not possibly follow: for neuer spake man as he did. Him did the holy Apostles make their patterne, and by vertue thereof converted the world vnto the Christian Faith. If we looke vnto any other, and for the pleasing of them forme our Sermons after the humour of those whose humour we should rectifie: neither shall we please God, nor happily in the end them. A certaine Painter hauing with all his skill drawne two pictures as like as possibly hee could, reserued the one in his chamber, and set forth the other on his stall to the view and censure of all that passed by: and whatsoeuer they misliked he would with his pencill alter according to their iudgement vntill it was growne every way deformed. At length setting forth his other picture by it, and the people commending it as an exquisite peece, & condemning the other as a deformed monster: yet that, quoth hee, I drew according to your judgement, this according to my owne art and skill. Certainely, certainely if we shall attend the seuerall censures of our auditors, and patch vp Sermons according to their [Page 67] liking, monstrous and enormious must they needs bee. Much better were it therefore by our owne art, our art being learned from the example of Christ and his Apostles, to frame all our Sermons: so shall wee gaine many soules vnto Christ, and purchase to our selues true praise with God, and in the consciences of all good men. What though this way we cannot make so much shew of learning and eloquence? Yet therein shall we be like the Apostle S. Paul, whose preaching was not in the entising words of mans wisdome, 1. Cor. 3.4. but in demonstration of the spirit. Yea like vnto Christ himselfe, who though hee were rich, yet made himselfe poore, that he might make many rich. In a word,2. Cor. 4.7. let vs duly remember that although we be dispensers of heavenly treasures, yet is it the pleasure of God, wee haue them in earthen vessels, that the excellencie of the power may be of God and not of vs. But of what Iesus spake enough.
After he had spoken these things, then hee lift vp his eyes and prayed. Not but that without Prayer he was able to effect what he prayed for. For being perfect God, and the absolute dispencer of all grace, wee cannot without fearefull impiety thinke, that out of infirmitie he seekes that by request which of himselfe he could not accomplish. No, but as Ambrose saith, though he were Potestatis author, Lord of power: yet would be Obedientiae Magister, the teacher of obedience, by due performing his owne dutie. For, as we haue said, he was a Priest: and the duties of Priesthood are three, Docere, Orare, Sacrificare, to teach,Ioh. 17.8. to pray, to sacrifice. As for the first, he hath already carefully taught them, and giuen them the words which his Father gaue him. As touching the third, hee was now ready to offer vp himselfe as a propitiatory sacrifice [Page 68] for the sinnes of the world: for so saith he by and by,Ib. v. 1. Father the houre is come. Betwixt these two intercedit intercessio, he maketh humble suit that both the one and the other might be effectuall to the eternall saluation of all those whom his Father had chosen out of the world and giuen vnto him. And thus as in Christs Priesthood, so also in his practise, Preaching and Prayer were vsually ioyned together.
What Christ therefore hath conioyned let no man dare to put asunder.Act. 6.4. The dispensation of the Word and Prayer, are by the ioint testimonie of all the Apostles, the two principall offices of the Ministery. Hardly therefore can they bee divorced without maiming or mangling thereof. As in Preaching we are the mouth of God vnto the people: so by Prayer ought we to bee the mouth of the people vnto God. By the one we teach them the will of God: by the other we blesse them in the name of God. As we are bound to plant and water by Preaching: so are we by Prayer to mediate vnto God for increase. For that will affect but coldly, except this quicken and inflame it. It is not the Word or Prayer severally, [...]. Tim▪ 4.4.5. but the Word and Prayer ioyntly, that both sanctifieth the Creature vnto vs, and the people vnto God. Whence it followeth also that as the Minister is to Preach and Pray: so are the People to Heare and Pray. For Preaching is to no purpose without Hearing: and to what end Praying in the Congregation if none concurre with him? Heare therefore they must, that they may beleeue:Rom. 10.17. for Faith commeth by hearing, and hearing by the word of God. And Pray they must both for their Pastors, faithfully and diligently to dispense the word of truth amongst them: and for themselues, that God would open the eares of their hearts also, that what [Page 69] they heare may be even the savour of life vnto life vnto them. This condemneth all those, who either out of a disrespect of Preaching are all for Prayer, such as were the ancient Euchetae, and too many also amongst vs now adayes: or out of a contempt of Common Prayer, are all for Preaching, seldome presenting themselues in the Church vntill the Preacher be in the Pulpit. No marvell if the Hearing of the one be fruitlesse, seeing they despise the Prayers of the Church by which the blessing is obtained: and if the Prayer of the other be vneffectuall, seeing they little regard Preaching by which it is to be guided.
But here happily it will be demanded, whether of the twaine Preaching or Prayer is the more noble. A question much debated of late, and with too much faction and vehemence. Wherevnto this I haue to say, that if the cō parison be intended betweene Preaching and the Prayer of private men: without doubt Preaching is the more excellent. For it is publike, and therefore more profitable. A publike embassage from God, and therefore more honourable then a private supplication vnto God. To say nothing of the more solemne promise made vnto it, of shining as the brightnesse of the firmament, Dan. 12.3. and the starres for ever and ever. Yea but Preaching is subordinate to Prayer: and the end is more worthie then that which is subordinate thereto. Nay but it is preordinate rather, as the Intelligences are to their orbs, or Prudence vnto vertuous actions. Or if it be subordinate, yet is it in order to the chiefest good: as the kingly office is vnto meaner trades for the publike weale, and the Mediation of Christ to the salvation of man for the glory of Gods grace, which yet are not therefore inferiour. But if the question be of Preaching, and the publike prayer of the Church, [Page 70] God forbid that I should set or foment any such quarrell betweene them. By the eager preferring of the one vnto the other, both may easily be vilified. The overmagnifying of Prayer hath heretofore shut Preaching out of the Church: and the oueraduancing of preaching hath almost excluded prayer. And it may be it is Lasinesse that speaketh so much for all praying: and vaineglory that is so earnest for all preaching. But dares any man thus quarrell the prophecie and Intercession of Christ? I trow no: for they are both alike infinite in worth and dignitie. Preaching and prayer are answerable vnto them: why then should we imagine such an inequality betweene them? If when we preach we speake in Gods name vnto the people: when we Pray we speake in Christs name vnto God for the people. They are not subordinate one vnto the other: but both coordinate vnto the same maine end. Ioyned together they are, as it were, a familiar Dialogue betweene God and vs: wherein God discouereth his will vnto vs, and we say with S. Augustine, Da quod jubes, & jube quod vis, giue grace to doe what thou commandest, and command what thou wilt. They are the Angels of Iacobs ladder: our Prayers are Angels ascending vp vnto God for vs, and our Sermons are Angels descending downe with a blessing from God vpon vs. In a word they are both necessary, and of singular vse in their place: and therefore let neither be vndervalued, but both haue their due honour. So shall God bee glorified in his Ordinances: and we enioy the benefit intended to vs by them. But of the second circumstance when hee prayed, so much.
The third and last is Quomodo, How, and in what Manner he prayed. The Manner here expressed is onely externall. [Page 71] Not that this Prayer wanted the internall Forme of truth and sincerity in the Heart. For he was a true Israelite in whom was no guile. Ye [...] he was Truth it selfe: forso he saith, I am the way, the truth, and the life. And being Truth, he taught others to worship God in Spirit & Truth: and condemned all those who drawe neere to God with their lips, their heart being farre off from him. But by this outward comportment, our blessed Saviour expresseth his inward affection: and thereby lessoneth vs to take heed that wee presume not to appeare before God with holy countenances and hollow hearts. For he is the tryer and searcher of the reynes, and iudgeth not of the heart by the outward appearance, but of the outward appearance by the heart. Vnto these Hypocrites that dissemble both with God and man, and who loue to take religion on them, but not to haue it in them: giue me leaue to say in the words of S. Chrysostome. O Hypocrite, if it bee good to be good, why wilt thou not be that which thou wilt seeme to be? And if it be evill to be evill, why wilt thou bee that which thou wilt not seeme to be? If it be good to seeme to be good, it is better to be so: if it be evill to seeme to be evill, it is worse to be so. And therefore either seeme as thou art, or be as thou seemest to be. But to returne to the Manner, it is, as we haue said Externall, and double, ingestu O culorum, & Sermone Oris. Of the Eyes first.
He lifted vp his eyes to Heauen. Elsewhere hee vsed a contrary gesture,Mat. 26.39. and prayed groueling vpon his face. Neither doe we read that the Saints in their Prayers alwaies vsed the same situation and posture of body.Act. 7.60. Steven praied kneeling,Luk. 18.13. the Publican stood, David watered his couch with his teares lying therein, Elias making request for himselfe sate,1. King. 19.4. although Tertullian thinke it vtterly vnlawfull [Page 72] to pray sitting.Ad Simpli [...]. l. 2. q. 4. So that as S. Augustin obserueth, that the certaine site of the body when we pray is not prescribed in Gods word, so as the minde be present, and performe its intention to God. The Iewes indeed were commanded to looke vnto the Temple, and Daniel obserued it.Dan. 6.10. But that was typicall, and the date of the Ceremonies is expired.Ioh▪ 4.21. Now therefore the best rule is this, In publike Prayer, to conforme our selues vnto the vsuall and appointed gesture for avoiding of scandall: in private deliberate Prayer, to chuse such as wee thinke fittest for the present to affect the minde: in suddaine eiaculations [...], that wherein the motion of Gods spirit shall then find vs. But although religion lie not in gestures, and no one posture of the body be of absolute necessity: yet I know not how, these three naturally loue to accompany our affection in Prayer, the Knee, the Eye, and the Hand. The bent Knee betokening our humble subiection vnto God, and reverend feare of his presence. The Eye, either deiected and cast downe in token of humiliation for sin, or erected and lifted vp to heaven (as here) in token of our Faith and Hope, that we looke confidently to haue our desires granted of God who dwelleth in Heauen. The hand also lifted vp, as ready to receiue, what wee hope from aboue shall be granted vnto vs. Whether Christ at this time vsed all these three gestures, or no, is vncertain: for the Text saith not that he bent his knees, or lifted vp his hands, but only that he lifted vp his Eyes. And whether did he lift them? To Heaven. And why thither? Because there his Father dwelleth, who is the giver of every good gift. In regard whereof he taught vs also to say, Our Father which art in heauen, Et vbi pater ibi patria, where his Father dwells, there is his country, [Page 73] and the place of his everlasting abode where he longs to rest himselfe. And therefore no marvaile if thither hee lift vp his Eyes.
A certaine Separatist from this Gesture collecteth thus, yee must lift vp your eyes, therefore ye may not pray on a booke. Must lift vp? what necessity I pray? Did our Saviour forget himselfe when he fell on his face? Or the Publican doe amisse when he stood aloofe off, not daring to lift vp his eyes to Heaven? Certainly which way soever the Eye looketh, Sursum Corda; the lifting vp of the heart is the sacrifice which God accepteth. But what? is it vtterly vnlawfull to pray on a booke? why then haue learned and Godly men compiled so many bookes of Prayer to this end? and what vniformity is there like to be if in the publike Liturgy there be not a certaine forme of Praier? But God is the God of order not confusion: and will they nill they, to pray devoutly on a booke, is more pleasing vnto God, then their proud and schismaticall praying without booke.
From this lifting vp of the eyes, wee may with better reason learne, when we make our addresses vnto God, to abandon earth, and to entertaine nothing but heauenly cogitations. The naturall erection of our countenances intimates, both where our Hopes should lye, and with what contemplation our minds should continually be taken vp. To bend our eyes toward heauen, and fixe our hearts vpon earth, is a fouler solecisme in religion, then that stage-player committed in action, who when he said O heaven, pointed to the earth, and when O earth pointed vnto heaven. Eies likewise that are vnchast & full of lust, how dare they looke vp vnto that holy place, or that holy one that dwelleth therein? As pure hands, so pure eyes are to be [Page 74] lifted vp: else shall our prayer be turned into sinne vnto vs. Such hands, such eyes wee cannot haue vntill the heart be sanctified. If that be cleane, the eyes are cleane also, and we may boldly advance them towards the throne of grace,Heb. 4.16. not wavering or doubting,Iacob. 1.6. 1 Tim. 2.8. but stedfastly beleeuing wee shall obtaine what we aske.Ma [...] ▪ 11.4. The same Spirit that perswades vs to crie Abba Father, testifieth of the Fathers loue, and warranteth vs with confidence to repaire vnto him. Et quid negabit qui iam dedit filios esse? What will he deny who hath already vouchsafed vs the Adoption of Sonnes? Nay quid negabit qui filium nobis dedit? Haueing giuen vs his Sonne, how can he but with him giue vs all things. Indeed considering our owne vilenesse, and the glorious Maiesty of God: it is reason wee should cast downe our eyes, and approach vnto him with feare and trembling. Howbeit as hee said, Qui apud te Caesar, audet dicere, maiestatem tuam nescit: qui non audet, nescit humanitatem: so say I, whosoeuer dares to present himselfe before God, knowes not the greatnesse of his Maiestie: but whosoeuer knoweth his facility and louing kindnesse, needs not feare boldly to lift vp his eyes vnto the hils from whence his helpe cometh. And if such confidence may be vsed in Private Prayer, how much more in the publike congregation of the Saints? For a three-fold cord is stronger then a single, to draw downe the blessings of God from heaven. And so many congregations are so many armies as it were, offering such violence vnto the kingdome of God, and with such importunatenesse assaulting him, that it is impossible for them to be repulsed. They therefore are much to be blamed who neglect, I had almost said despise the assembly of Gods people, preferring their owne private devotions vnto the publike Liturgy [Page 75] of the Church. Of whom I say no more but this, it is much to be feared least they that doe so, pray with more pride and hypocrisie, then true devotion when they are at home. But de gestu oculorum, of the gesture of his eyes so much.
Sermo oris, the speech of his mouth followeth, He lifted vp his eyes to heaven and said. The Prayer was vocall, and yet in regard of God voice needed not.1 Sam. 1 12.13. The Prayers of Hannah, of Moses, of Nehemiah were Mentall only, yet God heard them.Exod. 12.15. If he were such a God as Baall of whom the Prophet Elias jestingly said,Neh. 2.4. Cry aloud, 1 K. 18.27. for hee is a God, either he is talking, or he is pursuing, or he is in a iourney, or peradventure he sleepeth and must be awaked: then speech happily might be necessarie. But our God knoweth what is in man, Ioh. 2.25. and needeth not that any should testify of man. Heb. 4.12.13. He discerneth the thoughts and intents of the heart: and all things are open, yea he knowes thoughts long before they be conceiued. Neverthelesse this example of our Saviour Christ manifestly sheweth that Vocall prayer is also convenient: yea & in some cases necessary. In publike Prayer, and when wee pray with others (as now our Saviour did with his Disciples) speech is necessarie. Else how shall the rest consent and say Amen therevnto. Expedient also it is in regard of the Angels both good and evill. The good: for as our Repentance, so our devout Prayers also doe much reioice them. The evill: for as a Father saith Confitearis Deum apud te, vt Diaboli audiant circa te, & contremiscant propter te, confesse God that the Divils may heare which are about thee, and tremble because of thee. Neither is it inconvenient in respect of our selues. And first to discharge the debt we owe vnto God, offering vnto him the Calues of our lips. Hos. 14.6. For the tongue [Page 76] was created to blesse God withall. Iac. 3.9. And as Beleeuing is of the heart: Rom. 10.10. so ought we also to confesse with the mouth. Againe to stirre vp the more devotion in Prayer. For as St Augustine saith, Affectus cordis verbis excitatur orantis, care of speech restraines the wandring of the minde, and the more vehement and significant the words are, the more is the heart affected. Lastly because of the redundance of the affections vpon the body. For as a vessell full of new wine,Iob. 32.19. will burst with the working thereof except it be vented: so is it with vs in our strong passions vntill they be vttered.Psal. 39.2.3. While David held his peace hee was much troubled: his heart was hot within him and the fire burned, vntill hee spake with his tongue. When his heart was replenished with ioy, then his glory, that is, his tongue also reioiced. Psal. 16.9. Act. 2.26. And our Saviour Christ in the daies of his flesh, Heb. 5.7. because of his vehement sorrowes and feares, offered vp Prayers and supplications with strong crying and teares. And thus you see both what necessity and expedience there is of Vocall prayer. But this is not all: our blessed Saviour had a further aime in it, when he thus prayed. He vttered it by word of mouth, not only for the present comfort of those that heard him: but, as I conceiue, that it might be registred and recorded as a perpetuall Canon of that glorious Intercession which he maketh for his Church in heauen. For although it were deliuered here on earth, yet it pertaineth to the state of glory also▪ and therefore would our Saviour haue it registred, both that from hence the Saints might deriue sound comfort and consolation vnto their soules; and bee furnished of a true patterne of Prayer, with what wisdome, sobriety, and convenient brevitie they are to speake vnto God. So that this Prayer is of singular vse in the Church, and will bee [Page 77] throughout all generations for ever more. But I presse this point no further. All which hath beene said touching it, I thus apply.
First it maketh for the comfort of plaine and simple, yet honest minded people, that although they haue but little skill to set words, and formally to deliver their minds: yet their Mentall Prayers and short Eiaculations are pleasing and acceptable vnto God. God forbid it should be otherwise. For in the approach of death when sicknesse hath sealed vp our lips, or in the time of persecution when tyrants bereaue vs of our tongues: haue we together with the losse of speech lost also ability to pray? No verily. For though with Moses wee s [...]y nothing, yet our thoughts may cry so loud in the eares of God, that he may say vnto vs as sometimes hee did vnto Moses, Quid clamas ad me, why dost thou crie vnto me? Multi sonant voce, & [...]orde muti sunt, many sound aloud, saith St Augustine, with their voice that are dumb in their heart. And the contrarie thereof is as true, Multi sonant corde & voce muti sunt, many are silent with their lips, yet loud with their affections. The common rime, though it bee not very elegant, yet carries good sense with it, Non vox sed votum, non cordula musica sed cor, non clamans sed amans cantat in aure Dei; not the voice but the vow, not the harp but the heart, not lowing but louing musicke for Gods eares.
Secondly it serueth for instruction, that although Mentall prayer may be available without vocall: yet is not vocall so without Mentall. For as the body without the soule, so words without concurrence of affection are dead. The Iewes drew neere vnto God with their mouth, & honoured him with their lips: but the heart being removed [Page 68] farre off, Ibid. 64.7. it is expressely said, they called not vpon his name. All Bablers therefore are here condemned, who hope to be heard for their heathnish battologie. Mat. 6.7. Such are all they, who pray in a language they know not: like vnto Parrats, or the Cardinalls Iay, that could repeat the whole Creed, but vnderstood never a word thereof. A thing vtterly repugnant to nature, to Scripture, and the practise of all antiquity: and is rather the dotage of a drunken braine, then the serious exercise of true piety. Such also are all they who vnderstand, but attend not what they say: suffering their thoughts to range about impertinent businesses, as if a little lippe labour were enough for God. The Schoolemen ha [...]e a rule, that a generall intention without particular attention is sufficient. But it is a profane rule: & the Gentiles Hoc age shall rise vp in iudgement against it, and condemne all those that practise it.
Lastly it may serue for direction how & in what manner to mould and forme our Praying. For as our Preaching so our Praying also must be conformed to his example. Now if you please to search into it, you shall finde this Prayer, for the Matter most heavenly, for the Method, most orderly, for the words most expresse and significant, and for the length, no way tedious, as wherein is, to vse the words of St Augustine, Non multa locutio, sed multa precatio, not much talking but much praying. Every thing is carried with deepe wisdome and advisednesse, nothing rashly or tumultuarily. Not a word but breatheth forth perfect holinesse and charity; and to bee briefe, nothing but what every way may become the son of God himselfe. Oh that our Prayers might alwaies bee framed according to this patterne! How acceptable would they then be to him to whom they are addressed? But indeed [Page 79] wee imitate it not as wee ought. For on the one side, some of vs present vnto God, I know not what curious contriuing of words: as if he were sooner to be taken with the froth of humane wit, then with Christian gravity and simplicity. Others on the other side, and those God wot sillie ones, though they know neither what to say nor how; yet least they should seeme destitute of the Spirit of Prayer, they presume on the sudden, without any meditation, to poure out whole floods of words without one drop of sense, & spinning out their prayers to an enormious length, forgetting that God being aboue in heaven, & themselues here on earth, their words should bee both weighty and few. Would a man preferre a petition to his Prince, without due consideration of all things before hand? But these loue to be too homely and familiar with God: and I cannot better compare them then to little children, who would faine tell a tale to Father or Mother, not knowing either what it is, or how to vtter it. My advice vnto these should be, first that they would no longer overweene themselues, mistaking the Lips of Calues for the Calues of the lips. Then, that vpon knowledge of their owne inability, they content themselues with short Ejaculations, and such Prayers as graue and learned men haue provided for them. Lastly, that Humility and Charitie be their ordinary Prayers. For besides Mentall and Vocall, there is also Vitalis Oratio the Prayer of a godly life: which cries as loud vnto God for a blessing, as Abels murder, or notorious sins doe for vengeance. Without which though a man roare like Stentor, and multiply words as the sand: God turneth the deafe eare, and will not vouchsafe to heare him. But of this, as also of the whole Preface thus much.
[Page 80]Howbeit before I conclude, I must craue leaue to addresse a few words vnto you also my Lord, who are the Angell of this Diocesse. You haue heard what foule abuses there are both of Preaching and Praying: it belongeth vnto your Lordship to see them redressed. Some are silent and say nothing: it were good their mouthes were opened. Some insteed of Gods truth broach their owne perverse opinions: it were fit their mouthes were stopt. Others with their rude behauiour and outcries disgrace Preaching: these might be taught a little more civility. And others weaken the power of Preaching with too much curiosity: these might be persuaded to a little more simplicity. As for Publike Prayer, it is too much neglected and despised, and I feare the scandalous liues of Ministers is in part the cause thereof. For although the efficacie, as of the Word and Sacraments, so of it also, depend not vpon the quality of the Minister, but Gods ordinance, and the blessing of Balaam though a false Prophet were availeable, yet the people are not so considerate, but the lewd liues of Hophni and Phinees may soone bring the Sacrifices of God into contempt with them. Your Lordship therefore may be pleased to haue a speciall eye vnto the reformation hereof. And seeing the remisnesse of Heli will not effect it, by rigor and severity to procure it: that so the liues of your Clergy being answerable vnto their high calling & exemplarie to their flock, the Liturgy of the Church may recover its ancient credit and dignitie, to the glory of God, the honour of the Ministry, and the building vp of Gods people in their most holy Faith. which the Lord grant for his Christs sake.
[Page 81] V. 1.
Father, the houre is come, glorifie thy Sonne, that thy Sonne may glorifie thee.
Hauing dispatched the Preface, wee are now to enter vpon the Corps or Body of the Prayer, wherein you may be pleased to obserue with mee other three particulars, Quem, Pro quibus, Quid, to whom, for whom, and for what he prayes. For vnto these three heads as I conceaue, the whole prayer may conveniently bee reduced. Of them therefore in order, as it shall please God to assist. And first of the first, Quem orat, to whom hee prayes. This appeareth by the very first word of the Prayer, Father, the houre is come glorify thy sonne. It is his Father to whom he prayes, even the first Person in the Trinity. For although the word Father be oftentimes vnderstood Essentially, that is, for the whole Godhead subsisting in all the Persons, as namely when it hath reference vnto men, or Angells, or the rest of the creatures: yet here being referred vnto the Sonne, or the second Person, it must needs be vnderstood Personally, for the Father of that Sonne, that is the first person in the Trinity. True it is, the Person of Christ consisteth of two natures, his Deity & his Humanity; & this humanity is a Creature as well as that of other men. Yet notwithstanding seeing the Person is but one, & the Humane nature subsisteth not of it selfe, but only in the Son of God, & by his Subsistance: it is the first Person in the Trinity, and he alone who is the Father of our Lord Iesus Christ. Howbeit the Natures being not one and the same, but differing, he is Sonne vnto his Father, not by one only, but by a double Filiation. As he is the Word, by way of Naturall Generation, begotten from all Eternity of the Substance of his Father. Of his Substance, whereby he is Consubstantiall and Coessentiall with him, God of God [Page 82] Light of Light, very God of very God as it is in the Nicene Creed. From all Eternitie: for as the Sunne cannot be without his Beame, so neither could the Father ever be without his Word: but as himselfe is Eternall, so is his Sonne Cöeternall with him also. Lastly Begotten not made, as Athanasius saith: but how and after what manner is incomprehensible and vnspeakable. It is enough for vs to know, saith Gregory Nazianzen, that the Father hath begotten to himselfe a Sonne: as for the rest [...], let it be adored with silence. And seeing as Ambrose saith, neither Archangells know it, nor Angells haue heard it, nor the world comprehended it, nor the Prophets vnderstood it, nor the Apostles inquired after it, nor Christ taught it, but said, no man knoweth the Sonne but the Father, nor the Father but the Sunne, and he to whom the Sonne will reveale it: it is our duty to surcease from further searching into this deepe mistery. It is sufficient for vs by Faith simply to beleeue that the Manner whereof Reason cannot reach vnto. As touching the Manhood of Christ, he is in regard thereof the Sonne of the Father also, yet not by way of Naturall generation, or else of Adoption, as all the Saints of God are: but by Grace of Personall Vnion: whereby being prevented from hauing any Subsistance in it selfe, it hath the very Subsistance of the Word, or Second Person communicated vnto it. So that although as Man, he be not Generatus filius the Sonne begotten, yet is he Natus filius Dei, borne the Sonne of God: according to that of the Angell Gabriell. That holy thing that shall bee borne of thee shall be called the sonne of God.
Now the Sonne prayeth vnto his Father, first to testify that his eternall Procession and Filiation is from him, and that of him he hath receiued both that individuall Vnion [Page 83] by which his Humane Nature is hypostatically assumpted and vnited vnto his Divine, & that oile of gladnesse or pretious Vnction of the Spirit, wherewith hee is Habitually graced and annointed farre aboue all his fellowes. Secondly, to manifest his Dispensatiue and voluntary subiection vnto his Father in the forme of a Seruant: wherein, though he were the Sonne and cöequall with the Father, yet he learned obedience, as the Apostle to the Hebrewes witnesseth.Heb. 5.8. Lastly, to giue vs an example of imitation, both to whom, and to whom alone we are to addresse our Prayers: namely to God our Father & to none other. Not to pray vnto him is meere Atheisme and profanenes: to pray to any besides him is Idolatry and Superstition. First therefore as Christ to his, so are wee to pray to our Father. Our Father is the holy and blessed Trinity, both by Creation and Adoption. For being extrinsecall actions they are vndivided and common to them all: and so not the Father only, but the Sonne and the Holy Ghost together with him, created and adopted vs. To the holy Trinity therefore not excluding any of the Persons are wee to pray. And to this our Saviour, as by his example, so by his Precept also directs vs, when he commands vs thus to pray, Our Father which art in Heaven. Shall I spend time to proue that we are to pray vnto God our Father? This were but to light a candle at noone day. Search the Scriptures and you shall finde it every where commanded. Hath he not made all? doth he not sustaine all? doe we not depend vpon his goodnesse for all whatsoever either wee are or haue? If the eyes of all things looke vp vnto him, expecting a supply of all their needs from him: should not our eyes much more be fixed vpon him? The very light of reason dictates the same vnto all, and requires [Page 84] this duty at the hands of all. Even Gentiles and meere naturalists haue ever duly practised it, in all their needs invoking him whom they supposed to be God, yea some of the learned among them,Alcibia 2. fiue [...]. Diog. Laert. Dan. 6.7.9. as Plato and Aristotle, and others also, as Proclus saith, haue written bookes of this argument, and in them giuen excellent precepts and directions how to pray. A Giant therefore was hee (and we read of no more but hee) who commanded that for the space of thirty daies together no man should presume to aske any thing of any God or man, saue only of him selfe. Atheists and prophane wretches are all those, who in their heart denying either the Being or the Providence of God refuse to pray vnto him. Such as among the Gentiles were the Epicure Philosophers: and among Christians some few furious Hereticks. Godles and irreligious also are they, who beleeuing and acknowledging both, yet never privately, and but seldome publikely, and then very slightly & perfunctorily performe this duty. Hence is it that the prophet David makes the not calling vpon God the speciall character of a foolish Atheist, Psal. 14.1.4. who if not with his mouth, yet in his heart denies God, and despises all religion. [...]am. 4.2.3. No marvaile if they want the true wisdome, seeing they aske it not of him who is the only donor thereof: or if they aske it that yet they haue it not, because they aske it overly with the lips, and not sincerely from the heart. But let vs, my beloued brethren, follow the president of our blessed saviour, and as he, so let vs ever addresse our prayers vnto him that is our Father. Nothing can be denied vs that wee aske of him in the name of his sonne.Ioh. 16.23. And if evill Fathers giue not insteed of bread a stone, Mat. 7.9.10.11 or insteed of a fish a serpent, or insteed of an egge a scorpion vnto their children: Luk. 11.11.12 13. how much more will [Page 85] our Heavenly father giue vs his spirit, and together with it all good thinges, if we aske them of him?
As to our Father, so to our Father only must we pray, if wee will keepe our selues to the example of Christ: for to his Father alone doth he addresse himselfe, Father, saith he, the houre is come. Giue me leaue to bestow a little paines in proofe hereof. For it is now high time to be at downe Popery by all meanes, it being of late growne too too impudent, as hauing beene but too much countenanced. Angells and Saints departed, say Papists, may be called vpon. May be? and why not must be? Forsooth, howsoever they would faine haue the vulgar sort beleeue it, yet dare not the learned among them affirme it to be necessary. And they haue reason. For were it otherwise, either it must be because we are so commanded, or for that without it wee cannot obtaine our end, namely grace and assistance in all our needs. But commandement we haue none. If we haue, let them shew it, together with promise of impetration if wee call vpon them, or of commination if we neglect it. But this they neither doe nor can shew. The fittest place for it, if any such were, had beene where our Saviour the best Doctor teacheth vs how to pray. Yet there he sendeth vs neither to Saints nor Angells, but only to our Father. Had they had any right to our prayers, Christ was iust and would never haue appropriated that vnto God which was due also vnto them: & could they haue beene vnto vs all a present helpe in need, I am sure neither would his loue haue concealed it from vs, nor his goodnesse haue envied their help vnto vs. Directing vs therefore in this perfect platforme of Prayer vnto no other then our Father: it is more then evident his will is not wee should seeke vnto any other. [Page 86] Now as it is not necessary in regard of commandement, so neither is it in respect of the end. For our end, namely impetration, and obtaining our desires may be attained otherwise. How so? By the intercession and mediation of Christ Iesus. This I trust they will not deny to be of it selfe sufficient every way. Certainly without much derogation from the honour of Christ they cannot. For he hath expressely promised that whatsoever we shall aske the Father in his name shall be granted vnto vs. Ioh. 16.23. So that neither in this respect is such invocation necessary.
How then? Forsooth Pious and Profitable: for so they state it. But if that only be Pious which is pleasing and acceptable vnto God, Conc. Trid. less. 9.2. Bell. de Beat. Sanct. l. 1. c. 19 and no worship bee accepted of him but that which is agreeable to his commandement: then cannot such invocation be Pious. For as we haue shewed, it is no where commanded: and not being commanded it is but a superstitious Willworship, which the Lord with much indignation reiecteth, demaunding, who hath required these things at your hands?Esa. 1.12. And if it be not Pious, then neither is it Profitable, but vaine and to no purpose. For so saith our Saviour,Mat. 15.9. In vaine doe they worship me, teaching for doctrines the commandements of men. But how vnprofitable and vnavaileable such Praiers are will more fullie appeare, if we duly consider how vnfurnished of abilities both Angels and Soules departed are to helpe and steed vs when we call vpon them. For to this end three things are necessarilie requisite, particular knowledge of all our doings, ready will to helpe, and power enabling them to helpe vs. First I say Knowledge, not of the state of the Church militant in generall (for such we deny not vnto the Saints departed, much lesse vnto the Angels whom God hath appointed to be the Gardians of his chosen people) [Page 87] but of vs all, and all our actions in particular, yea of the secret cogitations of the heart, and the inward sinceritie thereof. For Prayer is not alwaies Vocall, but sometimes Mentall only,1 Sam. 13.25. such as was that of Hannah:Rom. 8.25. and oftentimes consisteth of such groanes and sighes as cannot bee vttered. And when it is vttered & becomes Vocal, speech and whatsoeuer is externall is but the carcase thereof, the life and soule thereof is the internall truth of the heart, it being nothing else but a powring out of the soule or discharging of the heart before God. Which being so, I would faine learne,Psal. 2.8. if God only be [...], as the Scriptures every where teach,1 King. 8.39. 2 Chron. 6.30 and it be a prerogatiue peculiar to him alone to trie and search the heart:Mat. 6.4. Rom. 8.26. how either Angels or Spirits deceased come to the knowledge of those Prayers that are only conceived in the minde, or can discerne with what affection they are delivered? They may perhaps say, This people approacheth with their lips, but whether the heart be neere or farre off, that is beyond their skill. So is it also particularly to know the outward state, and to heare the Vocall Prayers of all men wheresoever throughout the whole world. For they are not as God present at once every where, but as creatures bounded and measured by time and place: so that at one time they cannot occupie more then one place, and consequently cannot take notice of all what is done at the same time in every place. True it is the blessed Angels of God sometimes attend vpon vs here on earth; but ordinarily they wait vpon the throne of God in heaven. When they are sent, with any message they come vnto vs: and when they haue done their errand they returne againe. So that as well ascending as descending Iacobs ladder,Gen. 28.12. neither doe we know when any of them come vnto vs, or [Page 88] how long they stay with vs, neither doe themselues alwaies know in what state we are, or what wee pray for in particular. As for soules departed, as it is no part of their office to encomber themselues with our businesses:Esa. 63.16. 2 Reg. 22.20. so if we may beleeue Scripture they haue no particular knowledge of them,Iob. 14.21. yea they are often taken from among vs,Eccl. 9.5. to the end they may not be troubled with them.Psal. 146.4. And indeed not knowing of themselues as being absent, if they haue any such knowledge it must needs be by revelation or relation from others. Is it from the Angells then? But they know not all our needs, as not being alwaies with vs. And what a compasse is it, that the Angells come downe hither, and then returne backe againe, to acquaint the Saints with our needs, that they may pray for vs? Is it from Soules newly arrived? Surely they at their departure are more carefull of themselues and their owne future state, then inquisitiue after the state of others. And the knowledge they carry hence with them can be but of a few things neere at hand which they haue seene and heard, not which were farre distant, or of all wheresoeuer and whensoeuer done. Besides, what a dreame is it, that those ancient Saints should then only interceede for vs, when by some of these new comers they are particularly informed of vs? whence is it then? Forsooth from divine revelation? what? speciall and particular then when we pray?De beat Sanc. l. 1. c. 20. Nor so neither, saith Bellarmine. For then the Church would not so boldly say vnto the Saints Pray for vs, but sometimes remember to begge of God that he would reveale our prayers vnto them. Neither can a reason so readily be yeelded why the Saints before the coming of Christ were not called vpon, seeing God might as well haue revealed the Churches prayers vnto those then, [Page 89] as to these now, what revelation then? That whereby in the glasse of the Trinity they see all whatsoever may any way belong vnto them.Mor. l. 12. c. 13 Then belike not all things, as Gregory saith: else what needed this restriction? And yet, if all things be Christs, 1 Cor. 3.22. and whatsoever is Christs belong vnto them as being in Christ: then seeing all that belongeth vnto them, they see therein all things which they will none of. But the truth is, this devise of the glasse is but a poore shift. For the essence of God is most simple and immutable, and varieth not as things here varie. Neither is it, as Aquinas saith a necessarie but a voluntary glasse, reflecting not all that it knowes, but what it pleaseth to make knowne: which vpon the matter is no other revelation then that which Bellarmine himselfe reiects. By all which it appeares that nor Angells nor Saints haue sufficient meanes of particular knowledge.
As is their knowledge, so is their desire: for the will followes the direction of the vnderstanding, wherefore there is no particular knowledge, neither can there be any particular will. That the Saints who are [...] like vnto the Angells doe together with the Angells desire in generall and wish for peace on earth and good will towards men, we no way deny: but that they haue a will to helpe this man, that man, every man, at all times, in every their severall needs and necessities we can no way grant. For of their Will wee are to iudge by their calling, and of their Calling by the Will of God, to which their Will only is conformed. If therefore it be the will of God that every one of them should take particular care of all our severall affaires, this must appeare by some commandement or promise of God made vnto them. But in Scripture, where God only revealeth his will such commandement & promise [Page 90] we find none. True it is the Angells are Ministring spirits, and as it pleaseth God are sent forth to doe him service here below. But which of them, and for whom, and about what businesse, and when, and where, & how long, and the like, are circumstances hidden and concealed from vs. Neither are they all employed in every businesse, but when and where it pleaseth God. Whence it followeth that where they are not employed they haue no particular will to helpe. As for the Saints departed, wee read not of any commandement they haue to attend vs or our affaires. Nay we read they are taken away, to the end they should not be troubled with them. So that resting from their labours, and hauing no further vocation thus to be employed: neither haue they any particula [...] will to helpe.
Now wanting both knowledge and will, to what end were ability, had they any? But indeed sufficient power they want also. For although they bee blessed, and haue the beatificall sight of God, yet Gods they are not, which yet they must needs be▪ if at one view they could behold all things that are done, or at one instant heare all the sutes that are made vnto them by so many thousands, in so many places, so farre a sunder, and at once. For ability to perfome so much belongs only vnto him who knowes all, is every where, and to whom nothing is impossible: and therefore not vnto the creature, which being of a finite and limited nature cannot attend so many, so divers, and so distant businesses otherwise then successiuely. And thus seeing Angells and Saints neither haue particular knowledge of our estates, nor ready will to helpe, nor sufficient power enabling them to helpe: it followeth that to pray vnto them must needs be vaine and so no way Pious or Profitable.
[Page 91]Perhaps will some say, though it be not Profitable yet neither is it Hurtfull. Yes hurtfull, and that in a high degree. For it is most derogatorie to the glory of God, and the mediation of Christ: and consequently is superstitious, impious, and sacrilegious. It derogates from the glory of God, in that it ascribes vnto the creature that which belongs only vnto him,Esa. 42.8. & 4 [...] 11. and cannot without much wrong be given to another. For he that prayeth vnto Saints or Angells acknowledgeth them so doeing to be omniscient, omnipresent, omnipotent, as is aboue insinuated: which yet are attributes so proper vnto God, that they are vtterly incommunicable vnto any other.Rom. 10.14. And if as Saint Paul saith we can call vpon none but him in whom wee beleeue, and wee may beleeue in none but only in God, not in St Peter, In Ioh. tract. 54. & Ser. 131 de temp. as Saint Augustine saith, because Peter iustifieth not the wicked, nor in the Church, because the Church is not God, but the house of God: then whosoever calleth vpon the creature, thereby testifieth that he placeth all his Faith and affiance, & so maketh it a God, which is no lesse thē high treason against God. Adde yet further, that Prayer is a principall part of that worship which is due only vnto God:Mat. 4.20. according to that of the Psalmist, Psal. 65.2. O thou that hearest prayer to thee shall all flesh come. And indeed so proper is it vnto God, that the ancient Fathers haue from it thus argued vnto the Deity of Christ and the blessed Spirit, They are to be called vpon, Ergo are God. which were but a silly consequence, might others also be invoked besides God. Derogatorie therefore it is vnto the honour of God. So is it also vnto the Mediation of Christ. For holy Scripture maketh him our only Mediator and Advocate: and therefore only because he alone hath merited and procured our redemption. So saith the Apostle, [Page 92] Christ who died, Rom. 8.34. or rather who is risen againe, who also is at the right hand of God, 1 Tim. 2.5.6. and maketh intercession for vs. And againe, There is one God, and one Mediator betweene God and Men, the man Christ Iesus who gaue himselfe a ransome for all. And Saint Iohn, 1 Ioh 2.1.2. If any man sinne wee haue an advocate with the Father, Iesus Christ the Righteous, and hee is the propitiation for our sinnes, whosoever therefore ioyneth fellowes with Christ in the office of Intercession (and so doe all that call vpon Saints or Angells) notoriously detracteth from him in his Mediation, and in that honour which he appropriateth to himselfe, of treading the wine presse alone, Esa 63.3. without any other to helpe him: which how sacrilegious it is who seeth not?
One thing more I haue yet to say before I leaue this point: namely that against the Invocation of Saints wee haue the prescription of a very long time on our side. For in the old Testament and during the space of well neere four thousand yeares we haue no warrant at all for it. Praef. de eccl. triumph. & l. 1. c. 19.Nay Bellarmine himselfe (howsoever our adversaries to bleare the eye of the world make a flourish to the contrarie) expressely confesseth that the Spirits of the Patriarchs and Prophets before the comming of Christ were not so worshipped and called vpon, as the Apostles and Martyrs now are, because as yet they were detained in those infernall prisons where they had not the beatificall sight of God. Now if the Patriarchs then saw the face of God as farre forth as the Saints doe now (as indeede they did) the argument is so much the stronger, if yet all that while they were never called vpon. In the new testament likewise we finde no warrant for it even by their owne confession. And Salmeron the Iesuite rendreth reasons thereof. For, saith he, the Iew that never had called vpon any of [Page 93] the Patriarchs or Prophets would hardly haue beene drawne to pray vnto those newer Saints: & the Gentiles would haue thought that insteed of those many Gods which they had forsaken, a multitude of other Gods had beene put vpon them. As for the times after Christ and his Apostles, it was long before it crept into the Church: and when it entred, it was but the opinion of some private men, and not the publike doctrine of the Church. All the Fathers which proued the Deitie of the Sonne & of the holy Ghost by this dutie of Invocation, must needs if they will not contradict themselues be against it. So must they also (and they are not the least or meanest part of them) who held that the Faithfull hence departed are not admitted into heauen, but continue elsewhere in some secret receptacles without the vision of God vntill the day of iudgement. For vpon that vision, even in the iudgment of our aduersaries, their particular knowledge of all things here done on earth dependeth, vpon this againe their Invocation. In a word whensoeuer or howsoeuer it began, as it grew on, so was it still opposed, and neuer gate publike strength vntill the blinde times of superstition overswaied true devotion.
The cafe then standing thus, that Invocation of Saints and Angels is neither necessary, nor pious, nor profitable, but rather impious and extreamely dangerous, as being derogatory to the glory of God & the honour of Christs Mediation, and that no ground or warrant at all can bee found for it, either in the old or new Testament, or in the writings and practise of those holy Fathers who flourished when the Church was in her primitiue puritie: the case I say thus standing, our safest course will be to follow the precedence and direction of our blessed Saviour [Page 94] and with him to addresse our selues vnto our heauenly Father, and to none other. It is he alone who at all times can both heare and helpe. Neither is he more able then ready and willing to grant our requests, if we come vnto him in his sonnes name. Night and day he stretcheth out his armes towards vs, he invites vs with all louingnesse to come vnto him, hee chargeth and commandeth vs in all our needs and necessities to direct our prayers immediatly vnto him. Let vs not therefore sollicite any other mediators or spokesmen for vs, as if we doubted of his fatherly goodnesse and affection towards vs: but let vs rather come directly with all boldnesse vnto the throne of grace, Heb 4.16. to the end we may obtaine mercy, and finde grace to be holpen in due season. So to doe is not Presumption but Faith and Dutie. And so much for the first part of our Saviours prayer Quem orat, to whom he prayes. The second is,
Pro quibus orat, for whom he prayes. Hee prayes for the Church mysticall, as some tearme it, or, as it may more fitly be called, for Christ mysticall, that is the whole body consisting both of the Head which is Christ, and all the rest of his members. That it may more fitly bee called Christ mysticall, we haue the warrant of S. Paul, who expressely calleth it so. As, saith he, the bodie is one, and hath many members, 1. Cor. 12.1 [...]. and all the members of one body, though they be many, yet are one body: euen so is Christ ▪ Where by Christ nothing can be meant but the whole consisting both of Head and Members. Had the Church as its distinguished against the Head beene vnderstood, hee would haue said, as St Austin obserueth,De pece. mer. & rem. l. 1. c. 31 ita & Christi, so is Christs, that is, the body of Christ, or the members of Christ: but hee saith, ita & Christus, even so is Christ, vnum Christum appellans [Page 95] caput & corpus, calling both the head and the body one Christ. The same doth St Austin elsewhere also obserue vpon those words of the Apostle, He saith not, and to seeds as speaking of many, Gal. 3.16. In Psal. 142. but as of one, and to thy seed which is Christ. Now, saith he, some perhaps will say, if Christ be the seed of Abraham, are we so also? Remember that Christ is the seed of Abraham: and if by this wee also are the seed of Abraham, then are we also Christ. Vnto this warrant of Scripture adde we the reason thereof: that Christ and his Church being twaine and yet constituting but one mysticall body, it is fit the denomination of the whole should be taken from the better and more worthy part, which is Christ, and not the inferiour, which is the Church. But of this by the way.
For Christ mysticall then doth our Saviour pray: but first for himselfe, and then for his members. For himselfe, from hence vnto the ninth verse: for his members, from thence vnto the end of the Chapter. If any demand a reason of this order, I answere first, Christ is the more worthy person.Col. 1.18. For hee is Emanuel, God-man appointed by his Father to be the Head of the Church, and in all things to haue the preheminence. And therefore as he hath in our Creed before the Church, so in this Prayer also he deserues to haue precedencie. Secondly, hee knew it could not goe well with his Church, vnlesse first it went well with himselfe. For vnder his Father he was to be the fountaine of life and grace, the vniversall cause of all good vnto his Church, and to this end was hee to be annointed of the Spirit without stint or measure.Ps. 133.2. So that vnlesse the ointment be poured vpon Aarons head, it cannot descend vnto the beard, and from thence vnto the skirts of his garment. Ioh. 1.16▪ And vnlesse Christ be first replenished [Page 98] himselfe, we cannot of his fulnes receiue either grace for grace or glory for glory. That therefore it might goe well with vs he prayes first for himselfe. But then in the next place he maketh sute for his Church, as if without her welfare it could not be well with him. For as for her he was incarnate, so without her hee counts himselfe imperfect. For so it must needs be, if as St Paul saith, she be [...], the fulnesse of him that filleth all in all. The reason, because he is her Head.Eph. 1.23. And therefore though he fill all in all, yet without her he wanteth of his owne fulnesse, because he is no other then a head without a body. And this you see for whom he prayes, as also in what order, & why in such order he prayes for them. Whence briefly we may obserue, first to what height of honour it hath pleased Christ to advance his Church, in that hee hath made her not only Christian by vertue of her Spirituall vnction, but also Christ by reason of her mysticall vnion with him: then which what higher dignitie? Secondly, that in all things Christ is to be preferred even to our very liues, yea our soules and their saluation, as Moses and S. Paul sometime did, because hee is of infinite more worth and desert then all. Thirdly, that Christ is the Principle of all good, and that the life both of Grace and Glory is to be deriued from him alone. If we seek it from Saints, or Angells, or any other creature, they will but deceaue our hopes in the end, as water torrents that passe away doe the trauellers of Temah and Sheba. Ioh. 6.15. &c. Lastly, that as in hell the rich glutton could not finde so much as one drop of water so out of Christ not a drop of grace is to be had. Carefully therefore are wee to labour that wee may be in him. Being in him, we cannot but be partakers of all goods together with him. Neither need wee feare [Page 97] the losse thereof,Col. 3.3. for he hath receaued it for vs, and our life is hid with Christ in God. And thus much of the second part Pro quibus, for whom he prayes. Come we vnto the third.
Quid orat, what he prayes for: & first what to himselfe then what to his Church. To himselfe he prayes for Glorification, rendring divers reasons why it should be granted vnto Him. Of all which we will speake in their order: but first of the thing demanded, Glorifie thy Sonne. Glorie is no other then the splendor, claritie, brightnesse, or shining of a thing resulting and rising from the perfection, eminency, or excellency it hath aboue other things. For example, the Glory of God is the perfection of his nature and attributes infinitely surpassing and out-shining the perfection of all creatures.1. Cor. 15.41. Among the creatures, the Glory of the Sunne, Moone, and Starres is their incomparable brightnesse aboue other lights.Mat. 6.29. Of Princes, their peerlesse soveraignty and state aboue the subject.Gen. 49.6. Of Man, the soule and speech by which he excelleth the brute and dumb creature.Psal. 16.9. Of the Church, her speciall priviledges aboue all other societies.Ib. 87.3. And so in other things. So that Glorie is no other then [...], greatnesse ioined with beauty or goodnesse. Not every beauty or goodnesse, but that which is exochally or eminently so. In regard whereof in Hebrew it is called [...] Weight, as causing those that behold it, as it were, to sinke vnder the burden thereof. Wherevnto S. Paul, as it seemes, alluding, ioyneth an exceeding weight with Glorie. 2. Cor. 4.17. In the Chaldee it is called [...] Pretiousnesse, as being of greatest worth and value: in which respect the Apostle ioyneth Riches with Glory. Col. 1.27. In Greek it is [...], fame, opinion, from the effect thereof: because in the minde it begetteth due estimation [Page 98] of it, and in speech honourable mention. In regard whereof it is defined by some, Clara cum laude notitia, an apprehension thereof together with praise: by others laus consentiens bonorum, or vox hominum incorruptè judicantium, praise giuen by good men, or the report of them that iudge rightly thereof. Of which againe by and by. Such is Glory. Now to Glorifie imports two acts, the one of bounty and liberality, the other of Iustice. That whereby Glory is conferred & bestowed where it is not, or is augmented and increased where it is not in the full measure. And so God is said to glorifie the creature, according to that of the Psalmist, Grace and glory God will giue. This whereby the glorie that is is acknowledged & ascribed vnto the thing that is glorious, yea whereby it is made knowne & manifest to others to the praise and honour thereof. And so the creature is said to glorifie God. And in this latter sense wee finde these three words of Praising, Honouring, and Glorifying in Scripture ordinarily to be vsed: although in proper speech each haue its severall and peculiar notion. For Praising is that act where by in words we giue testimonie of the vertue or goodnesse of a thing. So the Philosopher, Laus est oratio magnitudinem virtutis indicans, praise is a speech declaring the greatnesse of vertue. Honouring is an higher degree where by not in words only, but by outward gestures and signes also we testifie of the excellence & goodnesse of a thing. Glorifying is the fruit or effect of both. For in praysing by words and honouring by signes wee cause the goodnesse and excellencie of a thing to spread it selfe vnto the knowledge of many. Whence insteed of glorificatio divers say clarificatio, deriuing gloria from clarus, as if it were claria, to import the making of a thing illustrious & [Page 99] to shine abroad. St. Basil therefore defining [...] to glorifie by [...], and S. Augustin by gloriosum dicere, to say a thing is glorious, say something but not all. For as we haue shewed, it steps further and includes more within. it. And thus you see in generall both what glory is, and what it is to glorifie: by which as by a threed we may easily be guided to that particular which here our Saviour craues when he saith, Father glorifie thy Sonne. For vndoubtedly he prayes that his father would bestow vpon him what glorie he wanted, if he wanted any: and the manifestation of that glorie which already he had, if he had any, or should haue therefore. Wherefore to make all plaine, we will enquire three things. First, What glory he was presently possessed of, secondly, what glory yet he wanted, and thirdly how hee would be glorified. Of these in order, and first of the first.
That Christ now presently was possessed of glorie, though haply not as yet in the full measure, cannot bee denied. For although the Prophet say that hee had neither forme, Esa. 53.2. nor comelinesse, nor beautie: yet indeed he was the fairest of all men, Psal. 45.2. & full of grace and truth. Outwardly and in the eye of naturall men beauty he had none,Ioh. 1.14. he seemed a Worme rather then a Man: but inwardly and to them that were spirituall hee both was and appeared glorious, and they beheld his glory, not as of man, but as of the only begotten of the Father. Omitting therefore this as granted of all hands, let vs rather enquire touching his glory what it was. It was double, the glorie of his Person, and the glory of his Office. The glory of his Person againe is double. For being the word made flesh, & so consisting of two distinct natures the Word and the Flesh; though the Person be but one, yet is there a twofold glorie thereof, [Page 100] one of the Word, another of the Flesh. The glorie of the Word standeth in two things, first that hee is the eternall Sonne of the eternall Father, begotten after an vnspeakable manner of his owne substance: and therefore the brightnesse of his glory, Heb. 1 3. &c. and the expresse image of his Person. A name too excellent for the Angells themselues. For neuer did the Father say to any of them Thou art my sonne this day haue I begotten thee. Secondly that being so begotten hee is consubstantiall and coequall with his Father: neither counteth he it robbery to bee equall with him. Phil. 2.6. For though he be the Sonne and not the Father, yet being of the same Substance hee is one and the same God with him, and may iustly challenge vnto himselfe the fulnesse of the Deitie as farre forth as the Father. A glory infinitely transcending that of any creature. The glorie of his Flesh is likewise double, of Assumption and Communication. Of Assumption by which it was taken into the divine nature. For as soone as it began to haue being in the wombe of the blessed virgin, it was prevented from subsisting in it selfe, and was drawne into the vnitie of the Person of the Sonne of God, eternally to subsist therein. The highest dignitie that a creature can aspire vnto. That of Communication is whereby glorious things are communicated vnto his humane nature. And it is either Personall or Habitual. Personall is that whereby as the nature of man is truely giuen to the Person of the Sonne, so the Person of the Sonne is truely communicated vnto the nature of man. Wherevpon because in the Person of the Sonne is the fulnesse of all perfection, and all the essentiall attributes of the Deitie, as namely Omniscience, omnipotence, omnipresence, and the rest: therefore doe wee say that all these attributes and that fulnesse of perfection [Page 101] are communicated also vnto the Manhood. Howbeit not Physically and by effusion, as if the same properties which are in God should formally and subiectiuely be in man, as heat transfused from the fire is inherent in the water. For that which is infinite cannot bee comprehended of that which is finite. How then? Personally in the sonne of God. So that by reason of the hypostaticall vnion there is such a reall communion betweene them, that the sonne of man is truly the Sonne of God, and consequently also Omniscient, omnipotent, omnipresent, and the rest. The want of due consideration hereof was it that bred that monster of Vbiquitie, and that great quarrell betwixt vs and the Saxon Churches.Ioh. 1.16. Communication habituall is that whereby the fulnesse of grace was bestowed vpon him to be subiectiuely and inherently in his Flesh. And this is the glory of his Vnction. Esa. 11.2. For the spirit of the Lord rested vpon him, the spirit of wisdome and vnderstanding, the spirit of counsell and might, the spirit of knowledge and of the feare of the Lord. Psal. 45.7. By this Spirit was he annointed with the oile of gladnesse aboue his fellowes, Ioh. 3.34. yea he receiued the spirit without measure or limit both for the essence & vertue, thereof, intensiuely and extensiuely, to all effects and purposes both for himselfe and others. So that in his Will there was perfect iustice without taint or staine: in his Minde perfect wisdome and knowledge, both Beatificall whereby he saw God farre more clearly then any other, as being more neerely vnited vnto him, and Infused whereby he knew all heauenly and supernaturall verities, which without the revelation of grace cannot bee knowne, yea Acquisite and Experimentall also whereby hee knew all whatsoeuer by the light of reason and nature might bee knowne. So that he was ignorant of nothing which hee [Page 102] ought to know, or might make to his full happinesse. And this was his Habituall glory. Now the Glory of his Office breefely was to be the Mediator betweene God and Man. An office of so high a nature that it could bee performed by none but only him who was both God and Man. For herevnto it was necessary that he should be a Prophet, a Priest, and a King. A Prophet as an Arbiter to take knowledge of the cause & quarrell depending betweene them, and as an Internuntius or legate to propound & expound the conditions of peace that are to be concluded vpon. A Priest ▪ to be an Intercessor, and to make interpellation for the party offending, and then to be a Fideiussor or Surety, making satisfaction to the party for him. A King hauing all power both in heauen and earth to keepe and preserue the Church so reconciled in the state of grace, & to tread downe vnder his feete all the enimies thereof. Wondrous Glory, and farre aboue that of any creature. And this is the Glory he was already possessed of.
Wanted he yet any further Glory? yes verily, and that in regard both of his Divine and Humane nature. Of his Divine: Phil. 2.7. for the Word had now emptied himselfe of his glory. Emptied himselfe I say, not simply and absolutely, for he could no more in such sort abdicate his glory then cease to be himselfe, it being essentiall vnto him, and his very selfe: but oeconomically and dispensatiuely, vailing & couering it vnder the cloud of his flesh. Serm. 12. For if as St Leo saith, the exinanition of the divine Maiesty was the advancement of the servile forme vnto the highest pitch of honour: then by like proportion the advancement of the servile forme was the exinanition of the divine Maiesty. This Exinanition or Emptying of himselfe was in his Incarnation, conception, nativity, obedience, actiue [Page 103] to the law of nature as being the sonne of Adam, and to the law of Moses as being the sonne of Abraham, Passiue in suffering hunger and cold and wearinesse, & a thousand sorrowes wherevnto the infirmity of his flesh was subiect. In this state Christ now stood, neither had he as yet recovered the Glory whereof he had emptied himselfe, nay he was not as yet come to the lowest degree of his humiliation. For though they were instant and nere at hand, yet his agonie, his sweating of bloud, his arraignment, his crosse, his death, his emprisonment in the graue were not yet come. All which did more & more eclipse the glory of his Deity: so that this Glory of the word as yet he wanted. In regard of his Humane nature, hee had not yet deposed humane infirmities, as hunger, thirst, feare, sorrow, anguish, and the like. Neither had hee obtained incorruption, impassibility, immortality, nor that glorious purity, strength, agility, clarity of the body which he expected, together with the fulnesse of inward ioyes and comforts in the Soule. Adde herevnto that the actions of his mediation, namely of his Prophecy, Priesthood and Kingdome, had not, nor could not bee hitherto performe gloriously, but only in such an humble manner as suted with the state of humiliation in which presently he stood. To make all plaine, though as the Schoole speaketh he were Comprehensor & in termino affectione iustitiae, yet he was viator & extraterminum affectione commodi, that is, though in regard of holinesse and righteousnesse he were already pe [...]y blessed and arrived at his end, yet by reason of th [...] [...]pprehension of those vnpleasing and afflictiue evills which now were, and yet were more to be vpon him, the ioyes & delights of heauen were not imparted to him. So that the fulnesse and complement of [Page 104] Glory he had not yet attained.
Which being so, the third and last enquirie, how hee would be glorified, may easily be resolued. For as appeares by what we haue said, he desires the dispelling and remouing of all those thicke mists and clouds which hitherto eclipsed his Deity: that is the deposition, not of his Humane nature (for that is now become an essentiall part of his Person, and shall continue therein vnto all eternity) but of all humane infirmities, and that low condition to which he had humbled himselfe, to the end the glory of his Deity might at length appeare and shine forth most perfectly. He desires furthermore that his Father would be pleased to glorifie him by preseruing and supporting him in the last act of his tragedy, I meane his bitter agonie and passion, by loosing the sorrowes of death and raising him from the graue, by taking him vp into heaven, & setting him at his right hand crowned with maiesty and power, and finally by conferring vpon him all glorious endowments both of soule and body, and ioyning him vnto himselfe not only by the affection of perfect iustice, but of comfort and delight also. Hee desires lastly to bee glorified by the full manifestation of his Glory, both that which already he had, and that which yet he was to haue; that not only Iewes but Gentiles also by the mission of his holy spirit, and the preaching of his Apostles might know him to be the eternall Sonne of God, of the same substance with the Father, and no way inferiour vnto him. Man also, but such a man as is assumpted [...] the vnitie of the second person in the Trinitie, sla [...]ed and condemned yet iust and innocent, dead and buried yet raised vp againe and liuing, humbled low yet exalted high, even to the highest top of all,Phil. 2.9. as hauing a name given him aboue every [Page 195] name: And that these things being generally knowne of all,vers. 10.11. he might be magnified and adored of all: and at the name of Iesus all knees might bow, both of things in Heaven, and things in earth, and things vnder the earth, and every tongue might confesse that Iesus Christ is the Lord, to the glory of God the Father. And thus you see how our Saviour would be glorified. The considera [...]ion of all which may be vnto vs of singular vse and comfort.
For first seeing Christ who cannot be denyed what ever he demands hath prayed for his glorification: what vanity is it for any man to thinke or hope that he can hinder or obscure it? Let Iewes persecute him, put him to death, set a watch about his sepulcher to keepe him down: yet can they not let but hee shall reviue and rise againe. Though tyrants by open violence oppose the profession of his name, and Hereticks by Sophistrie seeke to vndermine it, and Antichrist assault it both waies by violence and sophistrie: yet maugre all their cunning and malice his Father shall surely glorifie him. Yea he is God manifested in the flesh, 1 Tim. 3.16. iustified in the spirit, seene of Angells, preached vnto the Gentiles, beleeved on in the world, and received vp into glory. Onely now it remaines to expect and pray for his returne in glory. Secondly, the Glorification of Christ is the pledge and earnest of our Glorification. For had not he risen, ascended and beene receiued vp into glory, neither should wee. The gates of death had beene bard vpon vs, and of heaven shut against vs, & we should haue beene covered with eternall shame and ignominie. But now Christ like another Sampson hath broken through the gates of death, our head is risen and wee in him. Hee is ascended and gone from vs, but gone to prepare a place for vs, that where he is there we may be also, and [Page 106] behold that his glory; and beholding it be made like vnto him, bearing his glorious image. For as now because hee is full of grace wee of his fulnesse receiue even grace for grace: so being full of glory, of his fulnesse wee shall also receiue even glory for glory. Memorable is that saying of Tertullian, De resur. car. c. 51. As he hath left vnto vs the earnest of his spirit, so he hath receiued from vs the earnest of our flesh, and hath caried it into heaven as a pledge that the whole summe shall one day be reduced thither. Rest therefore secure oh flesh and bloud, yee haue livery & seizan of heauen and the kingdome of God already in Christ. Thirdly Christ so earnestly suing for his Glorification, it is our duty by all meanes both to procure and further his Glory, which if wee cannot doe in such sort as his Father doth, yet are wee to performe it in such a sort as we may. If not gloriosum faciendo, by bestowing glory vpon him: yet gloriosum dicendo, by praising and magnifying his glory. By faith we are to be assured thereof, by confession to acknowledge it, by our holy Christian life to testify that the faith of our hearts and the confession of our mouthes accord and agree together, and as much as lies in vs to labour that others may glorifie Christ together with vs. Fourthly and lastly, as Christ did so are wee warranted by his example to pray for our owne Glorification: that God would be pleased to perfect that glory vpon vs which here by grace he hath begunne in vs. Hence is it that the Saints are said not only to loue, but also to long for the second comming of Christ, as knowing that till then it cannot be obtained: that the Church also so earnestly prayes, Turne my beloued and be like the Roe or young Hart vpon the mountaines of Bether, Cant. 2.17. Rev. 22 20. and againe yea come Lord Iesu come quickly. But may we with Christ desire that the Glory begun [Page 107] in vs be manifested vnto others? we may. For wee are commanded to provide things honest in the fight of all men, Ro. 8.17. Mat. 5.16. and to let our light so shine before men that they also may see our good workes. Only wee must take heed that wee affect it not from men principally, nor make it our maine end (for this would be the foule sinne of Vaine-glory) but that with Christ wee seeke it of our Father in the first place, and to the end that being glorified of him hee may be glorified by vs. For not hee that commendeth himselfe or is commended of others is approued, 1 Cor. 10.18. but hee whom God commendeth. And so much for Quid, what our Sauiour craueth to himselfe.
Now that he may not be denied his request, he presseth his Father with sundry weighty and important reasons: all which God willing we will handle in their order. The first is drawen from the circumstance of time, thus, The houre is come, therefore glorify thy Sonne. What Hour? vndoubtedly the houre of his bitter passion. This appeareth evidently by that of our Saviour,Mat. 26.45. Loe the houre is at hand, and the sonne of man is betraid into the hands of sinners. That also of Saint Iohn, Ioh. 8.20. They laid not▪ hands on him, because his houre was not yet come. And yet more plainely by that of our Sauiour,Ioh. 12.23.24.27. where hauing said, the houre is come that the Sonne of man should be glorified, presently hee speaketh of his death, and addeth, Father saue mee from this houre, but therefore came I into this houre. This Houre is here by way of eminence called [...], the, or that houre, both in regard of the great work that was to be performed therein, as also for that it was long before determined by the Father to that worke. But now, saith Christ, that hour is come, that is, it is instant and at hand. And so indeed it was. For the same night that hee vttered this prayer hee [Page 108] was betraid, and the next day cruelly executed. By which it is evidēt that he was not ignorant of the houre, but as he foreknew it, so he was ready also to enter into it. So that in these two words these three things come to bee considered, the Houre, the worke of the houre, & the knowledge he had both of the Houre & the worke thereof. But before I spake of any of them, it is reason wee should shew the force of Christs argument, & how it followes, The houre of my Passion is now at hand: therefore thou oughtest to glorify mee. Some, as namely those of the Church of Rome, make the reason of the sequele to be the merit of his passion, for that by it hee should deserue his glory. Now true it is that Christ both did and suffered many things worthy of most large and ample reward. Howbeit for ought we can find in Scripture, all was for vs with neglect of himselfe. There was no perfection but either hee was already possessed of it, or it was now due vnto him by vertue of the personall vnion. At the first instant whereof all glorie would haue flowen to his Humanity, had it not by speciall dispensation beene staid vntill hee was come to the lowest bottome of his humiliation. Which being done, and the stay remoued, it could not but naturally flow vnto him. So that how hee should merit for himselfe cannot well be conceiued without empeachment of his glorious Vnion. Phil. 2.8.9. As for those texts they alledge for proofe,Heb. 2.9. all of them shew rather ordinem then meritum, Luc. 24.26. that his glory succeeded his passion, not that his passion merited his glory.Heb. 1.9. For as touching that to the Hebrewes, Thou hast loued righteousnesse and hated iniquity: wherefore God even thy God hath annointed thee with the oile of gladnesse aboue thy fellowes: if it import merit, it must be of Vnction and not of finall Glorification, which [Page 109] they wil none of, & indeed cannot be. For in the very first instant of his assumption, & assoone as the Humanity had being, the ointment was poured vpon him, so that it could not possible be preuented by merit. Merit therfore is not the reason of the sequel. What thē Surely the Promise of his Father. For it was not the Fathers will that ignominie should alway rest vpon the sonne, or that the sl [...]es as it were of Glory should still be stopt against him. Wherefore he promised,Esa, 53.10.11. When he should make his soule a sacrifice for sinne, he should see his seed, and prolong his daies, and the pleasure of the Lord should prosper in his hand, so that hee should see of the travell of his soule, and be satisfied. Yea he sware vnto him,Ps. 110.4. and repented not of it, Thou art a Priest for ever after the order of Melchizedeck, Heb. 7.21. that is, who by performing the office of his Priesthood, should passe into his eternall and glorious kingdome. And vpon this ground it is that our Saviour affirmeth,Luc. 24.26. Christ ought first to suffer, and then to enter into his glory. And hence also it is that here he saith, The houre is come, glorifie thy sonne: as if he should say more fully, thou hast bound thy selfe by promise, yea and by oath too, that when by suffering I shall haue finished the worke of redemption for which thou sentest me, thou wouldest fully satisfie me with glory. Now the houre of my passion is come, and I am ready and willing to vndergoe it. Remember therefore thy promise and performe it. For vnlesse thou wilt faile of thy word (and fayle of thy word thou canst not, because thou art truth it selfe) thou must needs glorifie me. And thus you see both the reason and necessity of the sequele in this enthymeme.
Whence we are lessoned, first, to imitate Christ, and with him to ground all our prayers and hopes▪ vpon our [Page 110] Fathers promise. For he is omnipotent and can, true & wil performe. Vnto Godlines he hath made the promise both of this & the other life. Liue we therefore godlily▪ & then feare we not boldly to approch vnto the throne of grace, and to charge him with his promise both for the one and for the other, thou hast promised, and therefore glorifie me. Againe, as Christ could not haue ignominie and shame alwaies to rest vpon him, but that obice remoto the stay and let being remoued, Glory would surely flow vnto him by reason of the hypostaticall vnion: so by vertue of the mysticall vnion we haue with Christ, obice remoto, assoone as the let and stay is done away, it cannot be but that forthwith from him Glorie should bee deriued vnto vs. That let is Sinne. Sinne being crucified and slaine by death, when we are ready to yeeld vp the ghost, but specially when the day of resurrection is come, we may say with Christ, Father, the houre is come, glorifie thy sonne. Lastly, if we will [...] raigne with Christ in glory, we must first [...] suffer with him in humilitie. Hee bare the Crosse before he could weare the Crowne: & we are predestinated to be conformed vnto the image of the Sonne. Rom. 8.29. And wee also in our flesh must fulfill the remainders of the afflictions of Christ,Col. 1.24. if we will be glorified with him. But of this enough. Now let vs resume the three particulars aboue mentioned to be considered. And first of the first.
[...], the or that houre, that is the houre decreed & determined vnto the Passion of Christ. For hee that is the creator of time,Act. 1.7. hath ever reserued the disposition thereof in his owne power. And as hee hath ordained of all that shall come to passe, euen to the lighting of a sparrow and the fall of a haire: so vnto every thing hath hee set a [Page 111] season,Eccl. 3.1 and a time to every purpose vnder heauen. If to every thing and purpose: then much more to this worke, as being a businesse of greatest weight and consequence. And seeing as the Prince of Physitians saith, [...], time is that wherein season is: it may not be doubted but God hath ordained such a time for it as was every way most seasonable. And truly did S. Augustin say, Omnia proprijs locis & temporibus gessit Saelvator, our Saviour acted all things in their proper times and places. Let vs therefore a little more particularly enquire touching this time and season: and here first in what age of the world, secondly in what yeare of his owne age, thirdly and lastly in what time of that yeare he suffered.
As touching the age of the world, it was not instantly vpon the creation thereof, nor yet soone vpon the fall of man, but a long time after, euen towards the end of foure-thousand yeares, and the beginning of the last age of the world,Gal. 4.4. called therefore in Scripture, the fulnesse of time, and the last daies. Heb. 1.2. This time was of old foretold by the Prophets. For although the incarnation and suffering of the Messias was for a while preached indefinitely, without designation of any certaine time, as namely vnto Adam and Abraham ▪ yet afterward it pleased God to reveale it more definitely,Gen 49.10. as by Iacob, the scepter shall not depart from Iudah, nor a law-giuer from betweene his feet, vntill Shiloh come, and by Daniel, Dan. 9.24. &c that seauenty weekes after the going forth of the Commandement to restore & build Ierusalem being well neere expired, the most holy should be annointed and Messias be cut off. At the end of which time there was a generall expectation of the Messia [...] among the Iewes, as appeareth by Scripture. [...] that very time he came, and suffered in the flesh, as by the [Page 112] same Scripture is purposely declared. Some that are counted skilfull in Chronologie ▪ and the computation of times, place the Passion of Christ in the yeare of the world three thousand nine hundred fiftie and three. Others I knowe reckon otherwise, but the numb [...] of yeares where in they differ is so small, that it is little o [...] nothing at all to be reckoned of. Haply you will demand why it pleased God rather to appoint this time then any other. I answer because this time was of all other the most seasonable & fitting. The time before the fall, and while man stood yet in his integritie could no way be fit. For as our Saviour saith, He came not to call the iust, and againe, the whole need not the Physitian. Mat. 9.15.12. There being therefore as yet no sicknesse nor wound: neither was there any need of physicke or salue. Had man persisted in his innocencie, Christ had never beene incarnate nor had suffered. To haue suffered soone after the fall would also haue beene very inconvenient. For it was reason that man sinning by pride should haue a time to humble him, to see his miserie, to seeke helpe, and to exercise his faith. The dignitie also of our Saviours person was such, and the worke of redemption so important, that so much haste could not wel stand with either.Luc. 18.8. And if Christ suffering so lately shall at his second comming scarce finde faith on the earth: what a scarcity of faith would there haue beene, and how cold would charity haue waxed by this time, had hee suffered so long agoe, and presently vpon the fall? For which cause also it was not to bee deferred vnto the last period of the world, least in the interim religion and the knowledge of God should quite bee extinguished. Besides it [...] [...]it that some time should be allowed betweene the worke of our redemption and glorification, to the end that [Page 113] the power of God our Saviour might bee praised and spread abroad, our faith exercised and tried not onely in regard of things past and present but future also, and our thankfulnesse testified by our faithfull and diligent serving of him. The duest time therefore was by the wisdome of God chosen▪ and Christ came and suffered neither too soone nor too late, but in that season when both Iewes and Gentiles were come to their ripenesse, the one to be broken off by reason of their incredulitie, the other to be grafted in through Gods goodnesse and mercy. For as touching the Iewes, they were now growne to such an height of impietie, that as Iosephus saith, had the Romans neuer so little deferred their desolation, either the earth would haue swallowed them, or a deluge of waters haue drowned them, or fire from heauē haue consumed them, for Sodom was never so abominable. As for the Gentiles, their fulnesse was now come in, they were growne white and ready for the harvest, and the calling of them so long delayed was now to be commenced. And so much for the age of the world.
As touching the yeare of his age wherein hee suffered, it was, if wee may beleeue Irenaeus, about the fiftieth, which he voucheth to be an Apostolicall tradition. But indeed he is fowly mistaken, as is generally agreed vpon by all. Where by the way may bee obserued what small credit is to be giuen to Fathers in point of tradition. The ground of his opinion was that of the Iewes, Thou are not yet fiftie, Ioh. 8.57. and hast thou seene Abraham? But they spake at randome, and after the manner of disputers grant him more then might well be admitted. The common receaued opinion is, that hee suffered being three and thirtie compleate, & in the beginning of his foure and thirtieth. [Page 114] Howbeit Scaliger, and that as it seemes not without good reason, addeth one yeare more, and placeth his Passion in the beginning of his fiue and thirtieth. For taking it as granted that at his Baptisme he was full thirtie,Luc. 3.23. betweene that and his Passion he findes as hee supposeth fiue Passeovers. The first in the second of Iohn, Ver. 13.23. And the Iewes Passeover was at hand. Vers. 1. The second in the first of Iohn, After this there was a feast of the Iewes: which he proueth to be Easter by that in the former Chapter,Vers. 35. Say not yee, there are yet foure months and then commeth harvest?Vers. 1. The third in the twelfth of Mathew and the sixt of Luke where his Disciples walking through the corne fields plucked the eares of corne. Vers. 4. The fourth in the sixt of Iohn. And the Passeouer a feast of the Iewes was nigh. The fift and last was that wherein he was crucified. Which being so, then Christ being baptized in his thirtieth compleate, and dying in the fift Passeouer after, his suffering must of necessity be in the beginning of his fiue and thirtieth. But about this I will not contend. The oddes of one yeare cannot be great. Enquire wee rather why hee suffered at this age. First, because it was vnfit that old age should creepe into that nature which was so neerely vnited vnto the eternall sonne of God. Secondly to testifie how dearely he loued vs, that was content then to die for vs when as yet he was in the very flowre and vigor of his age. Thirdly, mystically to teach vs, that as hee grew in age and stature, and then being come to his full consistence and strength declined not: so we should also grow from faith to faith, from grace to grace till we come to our full [...] in Christ, never more afterwards to feele any decay. Lastly to shew, as St. Augustin probably conjectureth, in what age or stature we shall rise againe, how young or old soeuer [Page 115] we die: namely in that wherein Christ himselfe dyed and rose againe. And so much touching the yeare of his age.
The time of the yeare wherein he suffered was the day of the feast of Passeouer, even the fifteenth of the month Nisan. For the evening before he eate the Passeouer with his Disciples, which by the law of God ought to be done vpon the fourteenth of Nisan: & the next day after he dyed. Here perhaps it will be objected, that the Iewes began not their Passeouer till after Christ was crucified, as plainly appeares.Ioh. 13.1. [...]. cap. 19.14. & 18.2 [...]. Before the feast of Passeouer, supper being ended, saith St Iohn. And againe, It was the preparation of the Passeover, and about the sixt houre. And yet againe, they themselues went not into the hall of iudgement lest they should be defiled, but that they might eate the Passeouer. Wherevnto I answer, that by this it seemes to mee more then manifest, that Christ and the Iewes did not both eate the Passeouer at once, but our Saviour the euening before and the Iewes the euening after he was crucified. What then? Did Christ as Lord of the Passeouer prevent the due day prescribed by his Father? So some say, but very vnprobably. For Christ came to fulfill the law: & therefore without doubt he precisely obserued it. How then? Surely the Iewes fayled, not he. For the day of the Passeover and the weekly Sabbath falling immediatly this yeare one after the other, they according to their old custome, translated the Passeouer vpon the Sabbath, and obserued both on one day. But our Saviour preferring his Fathers order vnto humane traditions, tooke order it should be prepared for him on that very day [...], in which,Luc. 22.7.8. as St Luke saith, the Passeouer ought to be sacrificed. So that, as we haue said, the feast day it selfe was the day [Page 116] of his suffering. Then which no time could be more cō venient or seasonable. For as by other Leviticall ceremonies, so was he also typed by the Paschal lambe. And therefore what time more fitting the sacrifice of the true Lambe, then that which presently followed vpon the slaying of the typicall? Wherevnto St Paul alluding, for euē Christ, [...]. Cor. [...].7. saith he, our Passeouer is sacrificed for vs. Adde herevnto the assertion of some, that as Adam [...] the same day he was created sinned: so the same day after the revolution of some yeares, mans sin by the death of Christ was done away, and hee againe created anew. Which if it could clearely and infallibly bee demonstrated would argue a speciall providence of God in the dispensation of this day. Adde lastly, that at this time all the Iewes wheresoeuer were to appeare at Ierusalem, & to celebrate this feast before the Lord: and that in this regard also it was fit he should at this time suffer, that more publike notice might be taken thereof, and it the better be divulged and spread abroad. And thus also you see in what time and season of the yeare he suffered.
The consideration of this circumstance of time may serue first to convince the Iewes of obstinate incredulitie. For if God haue by his eternall decree determined a set houre vnto the comming and suffering of the Messias, & that houre be now many hundred of yeares past: then is Christ already come, or God fayleth of his purpose. But that such a precise houre was set, and that God cannot fayle of his purpose, the Iew knoweth well enough. Obstinate therefore needs must he be, still denying that the Messias is come. Secondly it may serue to confirme and settle our Faith in the truth of the promised seed. For they that came before or after the appointed houre could [Page 117] not be the true shepheard, but theeues only and robbers. But Iesus the sonne of Mary came and suffered in that very time, and in him were fulfilled all whatsoever was by the Prophets foretold concerning the Messias. He therefore is the true Christ, neither are wee to looke for another. Thirdly, not whithstanding this appointed time, wee are to remember for our further consolation, that Iesus Christ is yesterday and to day and evermore. Heb. 13▪8▪ And therefore as he was virtually the lambe slaine from the beginning of the world ▪ so the vertue of his death and passion reacheth downe to these times also, and evermore will be available to the iustification of a sinner, whosoever shall bee provided of true Faith thereby to apprehend it. Fourthly, as vnto this particular of Christs passion, so vnto other things also, as namely our vocation, conversion & repentance, hath he appointed a due time. This is called the acceptable time, and our Hodie to day: which if wilfully we neglect, we may with Esau, seeke the blessing with teares, and never after recover it. Take wee heed therefore while it is called to day, that we harden not our hearts, but harken vnto his voice, and duely obey it that wee may be admitted into his rest. Lastly, as God out of his deepe wisdome, so are wee in imitation of God to doe all things in due season. For as nothing is contented out of its proper place, so nothing is welcome or gratious that is done out of due season. It is not every word how true soever that is like an apple of gold with pictures of silver, but that only which is Seasonable. Learned is the tongue of that man that speaketh a word of comfort in fit time: and thrice blessed is hee who like a tree planted by the rivers of waters bringeth forth his [Page 118] fruite in his proper season. And thus much touching the time when Christ suffered.
The next point to be considered is the worke of that houre, what worke will you say? The bitter passion of our Lord and saviour Iesus Christ. what Passion? The suffering of that punishment which was due to sinne for the satisfaction of his Fathers iustice. What, was hee a sinner and deserved such punishment? No, by no meanes. For as touching Originall sinne, the passage of that was so stopped vp in his conception by the Holy Ghost, that it could no way enter into him. And for Actuall sinne there was not so much as guile found in his mouth. But hee was to suffer for our Sinnes, and to satisfie his Father. We had eaten sower grapes, and his teeth were set on edge, yea but what iustice is this, that Titius shall sinne, and Sempronius be punished? The cause is not alike. For Christ vndertooke to be our Surety, and to satisfie all our debts. And to this end the Word became Flesh, that being otherwise impassible, hee might in it suffer the punishment due vnto vs. But might not God if he had beene so pleased haue vsed some other meanes for the appeasing of his wrath? Yes doubtlesse, for he had abundance of spirit & wisdome. But he chose this as the best course for the declaration of his iustice and mercy: justice in the rigorous exacting of satisfaction for sinne yea even from his owne sonne, mercy in the free pardon of sinne by the death and passion of his sonne. Excellently to this purpose Cameracensis, God in the beginning gaue vnto man, truth to instruct him, iustice to direct him, mercy to preserue him, and peace to delight him. But he rebelling against his creator, they all fled from him, & returned vnto God. Where iustice called vpon him for satisfaction, and truth required [Page 119] performance of his word: but Peace sought mitigation of wrath, and mercy sued for pardon. In this difficulty wisdome interposed her selfe, and found out a meanes to content all, namely by the incarnation and suffering of the sonne of God. Wherevnto the Father yeelding all were soone accorded: and so mercy and truth met together, and justice and peace kissed each other. For further ratification whereof it pleased the Father solemnely and vnalterably to decree, that his sonne should suffer in the flesh. Wherevpon our Saviour saith it was so determined: and the Scriptures as they foretell it, so they affirme that thus it must be, and that Christ ought to suffer. Luc. 22.28. Esa. 53. Mat. 26.54. Luc. 24.26. Act. 2.33.And according to this determinate counsell and fore-knowledge of God, when the houre appointed was come he was delivered and taken and by wicked hands crucified and slaine. Of which great worke being now to speake, and to enquire into the Punishment fore appointed vnto him by his Father; because some extenuate it too much as if he seemed only to suffer, or suffered not what indeed hee did, others againe too much aggravate it as if he suffered the very paines of the damned in hell, wee will as warily and as carefully as we can steere betweene that Scylla and this Charybdis. And to this end wee will diligently enquire foure things, the species or kinde of punishment he suffered, the extention, the intention, and the duration thereof. And of each of these briefely in a word.
The kind of punishment was that which was due to sin, and every way equivalent for the expiation thereof: howbeit so farre forth and no further then was convenient for such a person. First, therefore he suffered not that Punishment of sinne which is sinne (for God many times and that iustly punisheth one sinne by another) The reason; [Page 120] for that then he should haue beene a sinner either by inherent or actuall sinne, and so could never haue made sufficient satisfaction for the sinnes of others. Neither secondly did he suffer the personall punishment of this or that man, as the gout, the stone, the dropsie, and the like. For he tooke not the person but the nature of man into him: and so made himselfe subiect not to Personall but to Naturall infirmities only. To say nothing that those paines are many of them so contrary and repugnant one vnto another, as they are incompatible in the same person. Nor yet thirdly did he suffer those punishments which proceede either from the conscience of inherent sinne, or the eternall continuance of sinne, such as are Remorse and despaire. For in him was never any sinne whether Originall or Actuall. Only it was imputed vnto him inasmuch as he vndertooke to satisfy for it. These foreprised and excepted all other sorts of Punishment were laid vpon him. And because in Sinne there is a double act, an Aversion or turning away from God the chiefest good, and a Conversion or turning vnto that which is only a seeming good, and consequently the desert of a double Punishment, the one of losse to be depriued of the true good, in regard of the Aversion, the other of sence, to feele smart both in body and soule in regard of the Conversion: our blessed Lord and Sauiour suffered both. The Punishment of Losse, being in regard of present comfort and ioy left vnto himselfe and in a sort forsaken of his Father, of which againe anon in the due place. The punishment of Sence, for he felt during the while extreame both torment and paine outwardly in the body, and horror and anguish, inwardly in the Soule.
The Extension whereof was also exceeding generall: [Page 121] for he suffered from all that any way could afflict him, and in all whatsoever belonged vnto him. From his Father therefore he suffered, who for a time abandoned him and delivered him into the hand of sinners, from the powers of darknesse who laid vpon him whatsoever their malice could devise, from the Iewes who stumbled at him and despised him, from the Gentiles who made a game and laughing-stocke of him, from Magistrates who convented and condemned him, from the people who arrested and accused him, from the Clergie who charged him with cozinage and blasphemy, from the Laity who cryed out crucifie him crucifie him, from his enimies who cruelly persecuted him, from his friends who in his greatest need started aside from him, from forrainers who disdainfully shooke the head at him, from those of his owne houshold who most treacherously betraied him, and in a word from all sorts both of men and women: yea from the Heaven which denied to giue him light, from the aire which refused to vouchsafe him breath, from the earth which would not so much as beare him, & frō what not? And as from all, so hee suffered also in all. In his goods, being stript even of his raiment, and lots cast thereon, in his good name being esteemed a deceiuer, a blasphemer, a drunkard, a glutton, a magitian, a traitor to Caesar, in his friends who were scattered as soone as the shepheard was smitten, in his mother through whose heart a sword was driuen, in his soule by strong feare before his passion, and extreame sorrow in his passion, in all the parts of his body, his head being crowned with thornes, his face spit vpon, his cheekes buffited, his hands & feet nailed, his sides peirced, his backe & armes, scourged, and the whole vpon the crosse barbarously stretched [Page 122] and racked: in all his sences, the touch by wounds, the tast with myrre and vineger, the smell with the loathsome savour of Golgotha, the hearing with shamefull taunts and revilings, and the sight with mowes and disdainefull behaviour, finally in the whole person by death, & the separation of the soule from the body.
The Intension of all which was likewise exceeding vehement, even proportionable vnto the desert of sinne, wherefore he sticketh not to say,Lam. 1.12. Behold and see if there be any sorrow like vnto my sorrow? And againe, the sorrowes of hell compassed me round about. Not that he felt the flames of hell fire, or the same kind of torment which the damned suffer in hell (farre bee such impiety from our thoughts) but that which is equivalent therevnto. Had he suffered only the death of the crosse, and no more, his martyrs might seeme to haue endured more bitter paines, and with more patience then he. But this in no case may be imagined His [...], his feare and consternation, his strong cries, his agonie and bloudy sweat, his earnest prayer that if it were possible the cuppe might passe from him, and that lamentable expostulation, my God my God why hast thou forsaken me, doe all mainely argue that his pangs were high strained and extraordinary. For although he were not forsaken of his Father either by breach of personall vnion, or losse of vnction, or diminution of grace, or despaire of protection and deliuerance: yet he was abandond and [...]eft destitute of all present comfort, so that his sorrowes could not but bee aboue all other sorrowes. And indeed how could it bee otherwise? For not to speake of the paines of the body (which yet some affirme to be more intense then could be of other men by reason of the perfection and finenesse of [Page 123] his complection) his sorrowes were not for the sinnes of one man, but of the whole world, which could be no lesse then a world of sorrow. And if his loue to vs were so infinite that he was content to suffer all these extremities for vs: his sorrow for the miseries wee were in could be no lesse, but must every way bee answerable vnto his loue. So must it vnto his wisdome also: for by it perfectly knowing and apprehending all the causes and reasons of sorrow, it cannot be avoided but that according to this knowledge & apprehension his sorrowes should be strained and intended.
The last point is the Duration of his paines, or how long he suffered them. They were not eternell, nor might continue vpon him for ever. Had they so continued, hee had never conquered death nor hell: and hauing not freed himselfe from them, how could hee set vs free? They continued therefore vpon him but that houre, the time destined by his Father therevnto: which being once expired; all his paines and sorrowes ceased together therewith. Here it will surely be obiected, the punishment due vnto sinne is an eternall punishment. If then the sufferings of Christ were only temporarie and not eternall, how hath he suffered and satisfied sufficiently for sinne? For time holdeth no proportion with eternity. Wherevnto I answer first, that in regard of the dignity of his person, the shortest punishment inflicted vpon him is equivalent to the eternall punishment laid vpon others. For hee is not a meere man, but God and man. And as there is not betweene time and eternity, so neither is there betweene God and meere man any proportion at all. I answere secondly, that eternall punishment is due only to an eternall sinne, not to that which is interrupted and broken off by [Page 124] grace. Sinne though the act thereof bee transient, yet it leaueth such a staine vpon the soule, as continueth in it evermore, if by mercy it be not blotted out, and evermore disposeth vnto sinne. Now he that is so disposed sinneth in suo aeterno, and hauing as much as lies in him a perpetuall purpose of sinning, he shall as he deserues perpetually and everlastingly bee punished. But they for whom Christ died, haue their sinnes broken off by grace, their soules by little and little cleansed from the staines of sin in his bloud, a hatred and detestation of sinne wrought in them, together with a sincere loue and study of holinesse, vntill sinne be vtterly destroyed and abolished in them. Christ therefore thus purposing to put a full end to all their sinnes, reason would that an end [...] should bee set vnto his sufferings, and their sinnes not being eternall, that neither his sufferings should bee eternall. And thus much for the Duration of his Passion.
The vse of all may be this. First, seeing Christ hath suffered all these things and that for vs, it is fit that we by all waies and meanes should study to come to the full knowledge thereof. It was not for Angells, and yet they earnestly desired to looke into this mistery. Vs it concernes only, and nothing more then it: and can wee possibly neglect the learning of it? The Apostle Saint Paul accounted the knowledge hereof to be of all other the most excellent, and all other things in comparison of it to bee but losse and dung. Phil 3. [...]. 1 Cor. 2.2. Wherevpon he protesteth that among the Corinthians he was resolved not to know any thing saue Christ Iesus and him crucified. Why then should not wee bee of the same,Eph. 3.18. and pray with him that wee may be able to comprehend with all Saints what is the breadth and length and depth and height? That knowing what great matters hee [Page 125] hath done for vs, wee may be the more incited to bee thankefull vnto him for it. Secondly, seeing it pleased the Father thus to decree that his sonne should suffer all these things for the satisfaction of his iustice, and that otherwise he would not be appeased for sinne: we may thereby learne [...], how precisely rigorous God is in the punishment of sinne, together with the vilenesse and odiousnesse thereof. The due consideration whereof would both terrifie vs from the committing of sinne, and worke in our hearts a loathing & detestation of sinne. For if God will not be pacified without full satisfaction, how dare we commit it? And if nothing can cleanse the leprosie thereof but only the bloud of the sonne of God, how can we but abhorre it? Thirdly, seeing he hath resolued to appease his wrath, and to rest satisfied for sinne in the sufferings of his sonne, wee may therein as in a crystall glasse clearly behold [...], the great loue of God towards man. It was not for the sinning Angells and their redemption that he gaue his sonne, but for vs men and our salvation. Rather then he would loose the whole race of mankind, he would spare nothing, no not his best beloued. With whom although he were ever well pleased, yet he must needs suffer for vs, that in him he may be also well pleased with vs. Feare we not therefore nor despaire of grace. Though our sinnes be never so many and greivous: yet the sonne of God hath satisfied for them all. Tender wee this payment vnto his Father, and it cannot but be accepted. But yet lastly, seeing his sufferings were but a short time, and so not intended for eternall sinnes, but those only which were to haue an end: it may giue vs a cave at to breake off our sinnes be time, least being iustly cut off in them they proue eternall to vs, and so we haue [Page 126] no benefit in the sufferings of Christ. For as the Apostle St Paule saith,Heb. 10.26 & 29. if obstinately and wilfully we resolue to sinne after we haue received the knowledge of the truth, there remaineth no more sacrifice for sinnes. For this is to tread vnder foot the Sonne of God, to count the bloud of the Couenant wherewith we were sanctified an vnholy thing, and to doe despite vnto the spirit of grace. But of this second part, the worke of the houre enough.
The third and last is the Knowledge he had both of the worke and the houre. The Houre, saith he, is come. Hee knew it therefore, else how could he say it. And out of this knowledge was it that so often he foretold of both. Of his Passion. Ioh. 3.14. As, saith he, Moses lifted vp the serpent in the wildernesse: even so must the sonne of man be lifted vp. And againe, more plainely vnto his disciples hee shewed, that he must goe vnto Ierusalem, Mat. 16.21. and suffer many things of the elders and chiefe Priests and Scribes, and be killed. Of the Houre. For sometime saith hee, Nondum venit hora mea, Ioh. 13.1. my houre is not yet come. Another time, Iesus knew that his houre was come. And if Simeon and Anna, and other of the Iewes foreknew the time of his comming in the flesh, and accordingly expected him: should not hee much more know the houre appointed vnto his sufferings, and accordingly prepare himselfe for it? For, as himselfe witnesseth, for that houre he came into the world. But how came he to the knowledge hereof? First, by the Scripture, Luc. 24.46▪ and the prediction of the Prophets. For, thus, saith he, it is written, and thus it behooved Christ to suffer. But where is it written? Every where almost. And concerning his Passion, in the Psalmes of David especially, & the prophecy of Esay. And touching the houre, in the blessing of Iudah by Iacob recorded in Genesis, and that [Page 127] memorable prophecy of seaventy weekes in Daniell, as is aboue already specified. All which Scriptures he himselfe could not but vnderstand, who opened the minds of others that they might vnderstand them.Luc. 24.45. Againe, he came to the knowledge hereof by speciall revelation, as being a Prophet, yea the greatest of all Prophets. For being in his humane nature assumpted into the Deity, and to this end assumpted that when the houre was come in it hee might suffer: it could not be that either the houre or the worke of the houre should be concealed from him. The Word vndoubtedly knew it, for he appointed it. As vndoubtedly he made it knowne vnto his manhood which he had so neerely taken vnto him, for that the same so mainely concerned it. If this be so, will some say, why then knowing it did he not avoide it? was it because he could not? Not so. For he was omnipotent: and hee only had power of his life to lay it downe or to take it vp, neither could any without his owne permission take it from him. If hee would hee might haue prayed to his Father, & hee would haue sent him more then twelue legions of Angells to preserue him.Mat. 26.53. And if before the houre was come hee had so often freed himselfe from the hands of his most violent enimies: why should he not in the very houre be as able to deliver himselfe? For his power was still the same and never a whit diminished. He could then, but would not avoide it. And why would he not? First, because his Father had decreed it, and he would in no case bee disobedient vnto him. For he came to doe his will, and therefore professed it was vnto him meat and drinke to doe it. In regard whereof he disclaimes his owne will. Not my will, saith he,Heb. 5.8. but thy will be done. Wherefore though hee were the Sonne, Phil. 2.8. yet he learned obedience: and became obedient [Page 128] vnto death, even the death of the crosse. Secondly, because of the tender loue his Father inspired into him towards mankind. For it was the loue he bare them which made him so willing:Rom. 5.8. and out of it though wee were his enimies, yet he was content to dye for vs, 1 Ioh. 3.16. and to lay downe his life though it were so deare vnto him. Lastly, had he not bin willing, neither had he satisfied. His willingnesse proceeding from such loue was the very forme of his sufferings, and made them meritorious. Without thē sacrifice is vaine and without vertue, according to that misericordiam volo non sacrificium, I will mercy and not sacrifice, and againe, melior est obedientia quam victimae, obedience is better then sacrifice, But it will bee said, that all this notwithstāding he seemed very vnwilling to dye. For did not he very passionately entreat his Father to bee delivered from that houre?Ioh. 12.27. And that if it were possible the cup might passe from him?Mat. 26 39. For satisfaction of which doubt we are to know, that Christ though his manhood were assumed into the Deity, yet was hee not thereby freed from ought that is humane. Being man therefore, as man he was measured by time, and his apprehensions could not all be in an instant, but one after another successiuely. Wherefore the first apprehension of his Passion was simple as of a thing evill in it selfe and afflictiue to his nature, without any further consideration: for so only Sence & inferiour reason at the first presented it vnto him. And thus farre it is true he desired to decline it. Neither was it evill so to doe, it being agreeable to that law of nature which in creation was imposed vpon vs. But when in the second place it was by superiour reason presented vnto him invested with other circumstances, as namely that it was his Fathers will, that for this end he was sent [Page 129] to the world, and that without it the world could not be redeemed there being no other meanes besides to effect it: forthwith apprehending it in this manner, hee yeelded most willingly therevnto, and said vnto his Father, not as I will, but as thou wilt. Iust as a Patient, who considering the potion offered him by the Physitian only as bitter & distastfull loatheth and abhorreth it: but considering with all the operation thereof and what good it may doe him, he readiy admitteth and accepteth of it. And thus much touching the knowledge Christ had of his Passion and the houre thereof, together with his willingnesse to suffer in obedience to his Father, and out of the loue he bare vs.
Whence we may learne, first from his knowledge, that as he knew both what and when hee was to suffer in his owne person, so he knowes also both what and when to suffer in his mysticall body. This may minister matter of singular comfort vnto vs. For if it be so, what harme can at any time betide vs? Hee will not suffer so much as a haire to fall from our head but as hee pleaseth. For hee hath numbered them all, and there is not a teare we shed from our eyes but he laies it vp in his bottle. Many may be the troubles of the Righteous, but as he foresees them all, so will he support vs in them, and one day deliver vs from them all. Secondly from his willingnesse to suffer for vs, to assure our selues that his free-will offering is accepted of his Father, & we may confidently r [...]ly thereon as a full satisfaction for all our sinnes. Withall that we be also ready and willing to suffer for him. What ever can be laid vpon vs, is nothing to that which hee endured for vs. Oh those glorious Martyrs who so ioyfully suffered such exquisite torments for his names sake! Hitherto wee sit quietly vnder our vines & figge trees. How soone [Page 130] the daies of triall may come who knowes? God grant vs to be of like minde whensoever it comes. Thirdly, from his obedience, to yeeld absolute obedience vnto the will of our Father, and denying our owne wills to say vnto him, not as I will but as thou wilt. Away with hypotheticall and conditionall obedience, if it make for my profit and advantage, or may be without my losse & hinderance. Say we rather with Queene Hester, Dan. 3.16.17.18. If I perish I perish, and with the three children, Wee are not carefull ô Nebucadnetsar to answer thee in this matter. Our God whom wee serue is both able and will deliver vs. If not, yet know wee will not serue thy Gods. Lastly from his loue, the best wee can to requite him with loue. The debt of loue we owe him is infinite because his loue to vs was infinite. Which seeing wee can never repay to the full, let vs endeavour what we can, and bestow our selues vpon him, even our reasonable service of him. And thus much touching the first argument whereby he would perswade his Father to glorify him.
The second is drawen from the highest and chiefest end of all things, the glory of God, in these words, that thy sonne may glorify thee. And it may bee reduced into this forme, That by which I shall glorifie thee, and without which I cannot glorifie thee, thou maist not deny vnto mee. But by my Glorification I shall glorifie thee, and without it I cannot glorifie thee. Therefore my glorification thou maist not deny vnto me. Of the truth of both these Propositions I am now to speake: Which I shall eftsoones performe, if first we may know what the Glorie of the Father is. For what Glorie is in generall, & what it is to Glorifie, wee haue already spoken of at full, and therefore forbeare to speake any further of it. That God [Page 131] the Father is Glorious nothing is more evident. In Scripture he is called Pater gloriae, Eph. 1.17. Psal. 24.8. the Father of glorie, Rex gloriae the king of glorie,Act. 7.2. Deus gloriae the God of glorie: and so great is his Glorie that it is therefore to be [...] an excellent or magnificent glory.2 Pet. 1.17. This glory is the splendor or brightnesse of his perfection aboue all other things. The ground thereof is perfection: that whereby it appeareth is the Splendor or brightnesse thereof.Iam. 1.4. Perfection is cum nihil deest, when nothing is wanting. Whence in Hebrew it is called [...] from [...] which signifieth All. And it is double, either in suo genere in its kinde, and so the Sun is said to be perfect, because it hath the fulnesse of light, or absolute, to wit, an interminable, infinite entire possession of all good, and so God only is perfect. And this Perfection is againe double, Substantiall or Personall. The Substantiall, is the very Godhead it selfe considered in its Nature together with all the essentiall properties thereof, as knowledge, wisdome, iustice, mercy, power, eternity, and the like. And this is so the Glory of the Father as it is also the Glory of the Sonne and of the Holy Ghost. For as the Creed of Athanasius hath, The Godhead of the Father, and of the Sonne, and of the Holy Ghost is one: and so the Glory equall and the maiesty coeternall. This Perfection exceeds that of the creature infinitely, and that in sundry respects. For first, whereas the Creature hath perfection only in its kind, and one is destitute of that which is bestowed vpon another: the Father hath the full possession of all Good whatsoeuer is or possibly can be imagined. secondly, whereas other things haue their perfection only suo modo, according their capacity, which because they are creatures can bee but finite: the Father hath his modo perfectissimo, after a most eminent and vnconceivable manner, which because he is of infinite [Page 132] capacity must needs be infinite, And lastly, whereas the creature hath his perfection aliunde, from another without him, not from himselfe, namely God, according to that of the Apostle, Quid habes quod non accepisti, what hast thou which thou hast not receiued: the Father hath his from himselfe and of himselfe, without dependency or beholdingnesse vnto any other. His Personall perfection is his Fatherhood, or that whereby hee is the Father. And this is proper glory, incommunicable even to the Sonne or the Holy Ghost: for neither of them is the Father. And this glory stands in three things. First, that he is Prima persona, the first person in order. In order, I say, not in dignity: for so all three are coequall. The Sonne is the second, the Holy Ghost is the third: but hee neither is not may be called the second or third, but only the first. Secondly, that he is the fountaine and originall of the Deity vnto the Sonne and the Holy Ghost: vnto the Sonne gignendo, by way of generation, vnto the Holy Ghost together with the Sonne spirando, by an vnspeakable manner of Proceeding. Thirdly and lastly, that he is [...] vnbegotten, and proceeding from none: so that whereas the Sonne and the Holy Ghost receiue their Personality from him, he receiueth his from neither. These priviledges are so great, that although the Father, Sonne, and Holy Ghost exceed not one the other either in essence or dignity, yet the Father in regard of these is in Scripture by a kinde of [...] or excellency called God. This double perfection of the Father is not without its Splendor & Brightnesse by which it shineth and appeareth. Were it without it, it could scarce be called glory. Now we know that the Father was neuer without his glory, no not then whē things were not as yet created. Else how could he be [Page 133] said to manifest his glory? For manifestation is of that which is.Ioh. 17.5. And doth not our Saviour likewise desire to be glorified with that glory which be had with his Father before the world was? The Perfection thereof the Father by the Splendor and Brightnesse thereof shineth and appeareth two waies, first inwardly to the holy and blessed Trinitie, and then outwardly vnto others. Inwardly to the Trinitie, by intervention of vnderstanding and knowledge. For shining internally with the fullest clarity vnto them it cannot but appeare vnto them: and appearing they cannot but contemplate and admire it as the Ocean and magazin of all good. Outwardly vnto others by workes conformable vnto his perfection: as namely of Creation, Sustentation, Government, Redemption, and in the end Restauration of all things. For in these the goodnesse, Wisdome, Power, Iustice, and Mercy of God doe shine and appeare to vs, whom it hath pleased God to enable with vnderstanding to see and in some measure to comprehend them. But the shining forth of all perfection, and the appearance thereof in full strength, is reserued vnto that day When the creature shall bee deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God:Rom. 8.21. and vnto Faith whereby wee see onely as in a mirrour, intuitiue beholding of the face of God by vision shall succeed. And this is the glory of the Father. Now to glori [...]ie him cannot bee to giue or adde glory vnto him. For, as we haue shewed, he is absolutely Perfect and lacketh nothing: and his propertie is to giue vnto all, but to receiue from none. It is therefore to manifest his glory, & to make it publikely known throughout the world: as if our Sauiour had said, Father vnlesse thou glorify me, the brightnes of thy glory will exceedingly [Page 134] be eclipsed & obscured: but if thou glorifie me, then shall the Glory bee greatly manifested by me, and I shall make it knowne farre and neere among the sonnes of men. This being the meaning of these tearmes, let vs now examine both the Propositions of the argument aboue propounded, & trie the truth of them.
The Maior is That by which I shall glorifie thee, and without which I cannot glorifie thee, thou maist not deny vnto me. An evident and vndoubted truth: else never would Christ haue said it, especially in a matter so much concerning him. For if, as Solomon saith, the lip of vanity becommeth not a Prince, much lesse would it become him who is the wisdome of the Father and very truth it selfe. And if nothing can concerne him more then his owne Glorification: then certainely to speake sleightly and impertinently in a matter of such moment would haue argued much weaknesse. And indeed it is so apparently true that our Saviour only affirmes it without vouchsafing it any confirmation at all, as if hee knewe that his Father neither would nor could deny it. Neuerthelesse the truth thereof may yet further appeare: First by the continuall practise of all the Saints, conformable vnto this of Christ. For in all their addresses vnto God they ever vrged him with his Glory, as the strongest argument to perswade, when the Lord had threatned to smite the people of Israel with the pestilence and to disinherit them because of their murmuring and incredulitie,Num. 14.12. Moses thought nothing would sooner moue him to commiseration and pittie of them then the impeachment otherwise of his honour: For, Vers. 15.16. saith he, the nations which haue heard the fame of thee will speake, saying, Because the Lord was not able to bring this people into the land which he sware vnto them, therefore [Page 135] hath he slaine them in the wildernesse. As if he should say, thou maist not doe it, because it will discredit both thy truth and power. Againe Daniel when the seauenty yeares of Iudahs captivity were neere at an end, entreateth the Lord to remember them in mercy, and to returne thē backe againe into their owne country. But what argument vseth he to perswade?Dan 9.17.18.19. For thine owne sake, saith he, because the citty and thy people are called by thy name. As if he should say, least otherwise thy Glorie by failing in performance of thy promise towards thy people should bee called into question: what Psalme almost is there in which the Prophet David presseth not vpon God this reason? Returne O Lord, Ps. 6.4.5. deliuer my soule, oh saue mee for thy mercies sake. For in death there is no remembrance of thee, in the graue who shall giue thee thankes? Ib. 142.7. Bring my soule out of prison that I may praise thee: the righteous shall compasse mee about, for thou shalt deale bountifully with mee. Quicken me O Lord for thy names sake: & 143.11. for thy righteousnesse sake bring my soule out of trouble. It were infinite to quote particular passages. In a word, did not our Saviour when he taught vs to pray direct vs ever to conclude with this argument, For thine is the kingdome, the power, and the glory? And did not St Paul according to this direction end his Prayer with ascribing Glory vnto God in the Church by Christ Iesus throughout all ages? Eph. 3.21. If then others haue mightily prevailed with God in vrging him with his Glorie: shall we thinke that the Sonne of God can be lesse prevalent with his Father pressing him with the same argument, Father glorifie me, for so I shall bee able, else not, to glorifie thee.
Secondly, the manifestation of the Fathers Glory, is the architectonicall and soueraigne end of all things. This he [Page 136] himselfe principally intended in all his works: this he set vp as a marke for all to ayme at.Prov. 16.4. The Lord, saith Solomon, made all things for himselfe, even the wicked for the day of evill. The predestination also of the Saints, and their adoption to be children by Iesus Christ, was, as S. Paul testifieth, to the praise of the glory of his grace: Eph. 1.5.6. Rom. 11.36. yea of him and through him, and to him are all things: to whom be glory for euer, Amen. For to the praise of the glory of his Power all things were created. To the praise of the glory of his Wisdome all things are ordered and gouerned. To the praise of the glory of his Mercy are wee ransomed in Christ from the bondage of misery. And to the praise of the glory of his Iustice are impenitent sinners reprobated and condemned. And reason it should bee thus. For as out of him all things were educed as being the fountaine and prime cause of all: so vnto him it was fit all things should be reduced as vnto the last and chiefest end of all. Right even as out of the sea all riuers flow, and then reflow back againe vnto it. Neither indeed was it possible to be otherwise. For God being in himselfe blessed and all-sufficient, cannot rest in any thing that is extrinsecall and without himselfe. In himselfe therefore he must find it: and what other can that be then his Glorie? His Glorie therefore did he necessarily propound vnto himselfe as the soueraigne end of all his actions: and vnto it here doth our Saviour subordinate his owne Glorification. So that hence also the truth of our Maior plainely appeareth, that vnlesse the Father will be without his Glory (and without his Glory he neither will nor can be) he must needs grant to his Sonne that without which hee cannot glorifie him.
Thirdly and lastly, the glory of the Father is most [Page 137] deere and pretious to him. It is vnto him as the apple of his eye, which at no hand may be touched: yea as his very selfe, because it is himselfe. Hence it is that hee is so iealous of his glory: neither can endure that it should be giuen to any other. And hence it is also that he threatens never to hold him guiltlesse whosoeuer taketh his name in vaine: yea that he will most severely bee revenged of all those that any way dishonour him.Rom. 1.21.22.23.24. Because, saith S. Paul, when they knew God they glorified him not as God, nor were thankfull, &c. therefore God also gaue them vp to vncleannesse, through the lusts of their own hearts to dishonour their bodies betweene themselues. This spirituall punishment is the greatest of all iudgements in this life: and is vsually attended with eternall shame and confusion of face in the next. And reason it is that they who sleight that which God holdeth so deare, should themselues be sleighted of him: and seeing they disdaine to glorifie him that he by iust vengeance should glorifie himselfe vpon them. So dealt he with Pharaoh, Nabuchadnetzar, Antiochus, Herod, and other proud tyrants: and so will hee one day deale with all those that set so light of his Glory. Is then the glory of the Father so deare and pretious vnto him. Is he so iealous and charie of it that he will not haue it in any case touched or blemished? Then surely that which maketh for his Glory, and without which the Sonne cannot glorifie him, may not bee denied him. And so much for the Maior.
The Minor Proposition is, But by my glorification I shall glorifie thee, and without it I shall not be able to glorifie thee. This though it be as true as the former, yet the truth thereof is not so evident as of that. For it may bee obiected, that our Saviour now praying for his Glorification, [Page 138] implies therein that he was not as yet glorified. For wee vse not to sue for what we are already possessed of, but only giue thankes for it. Yet by and by he saith, Ego glorificauite, I haue already glorified thee on earth.Vers. 4. As he was God he had from all eternity glorified him in heauen. As he was Man he had here on earth glorified him by his doctrine, life, obedience, miracles. And if wee as yet vnglorified doe glorifie him: how should not the Sonne much more be able to doe it? Vnto all which I thus answer breifly, that glorifying is double, either Inchoate or Compleate. As touching the Inchoate, it is true that as the Father had in part already glorified him, as in particular by the raising vp of Lazarus:Ioh. 11.4. so had the Sonne also in part glorified the Father. But as touching that which is Compleate, neither had the Father as yet so glorified the Sonne nor the Sonne the Father. Wherefore as our Saviour is to be vnderstood here to pray for his perfect Glorification: so are we to conceiue it also of the Fathers, as if hee had said more fully, vnlesse the Father perfectly glorifie the Sonne, neither can the Sonne perfectly glorifie the Father. For as God declared the glory of his power in deliuering Israel out of Egypt by a mighty hand, & with many signes and wonders, yet had his mercy and truth, yea & his power also beene much impeached, had hee not proceeded according to promise to settle them safely in the land of Canaan: so the Father although he had begun to shew his glory in the incarnation of his Sonne, and all other his noble acts, yet if he did not goe on to cōsummate and perfect his Sonnes glory, by supporting him in his last combate, raising him from death, taking him vp into heaven, and setting him at his right hand with all power and authority, the glory of his goodnesse, wisdome, mercy, iustice, [Page 139] and omnipotence, would bee exceedingly blemished. But when once the Sonne shall be so glorified, then shall he by vertue of the power giuen him, powre forth of his spirit vpon the sonnes of men, subdue the world vnto his obedience, trample all his enimies vnder his feet, and recover the kingdome vnto his Father. Whereby it will manifestly appeare, that hee is the eternall Father, very God, the author of life and saluation, sweet in his goodnesse, true in his promise, iust in retribution, wise in all his actions, and most powerfull also in his executions. And so much likewise of the Minor.
The vse whereof may serue, first, for confutation. For it answeres a vaine quarrell of the Arrians against the coequalitie of the Sonne with the Father. The Father, say they, must needs be greater then the Sonne, because the Sonne saith, Pater clarifica filium, father glorifie thy sonne: and he is greater who giues then he who receaues glory.De Trinit. l. 2. c. 4. Wherevnto I answer in the words of S. Augustin, Quòd si ille qui glorificat, &c. If he that glorifieth be greater then he whom he doth glorifie, let them grant that they are equall who glorifie one the other. For it is written that the Sonne also glorifieth the Father, Ioh 17, 4. I, saith hee, haue glorified thee on earth. So also elsewhere, saith our Saviour, Ioh. 16.14. the spirit shall glorifie me. And there being in the holy and blessed Trinitie such an [...] or Circuminsession as whereby each Person dwelleth in other: it cā not be but each of them should knowe, and knowing mutually and eternally glorifie one another. Secondly it serues for information, that as Christ our head referred his owne Glorification vnto the glory of his Father, so we that are his members should doe the like and in all things seeke to glorifie our Father. Nay if Christ to the praise [Page 140] of the glory of his Fathers grace was content to become sinne and a curse for vs: how much more are wee bound in euery thing to intend his glory of whom hee exacteth no such thing. It is the rule of the Apostle S. Paul, Whether yee eat or drinke, or doe any thing else, doe all to the praise and glory of God. All whatsoeuer either we are or haue we haue receiued of him, and it is he who by Christ hath redeemed vs both bodies and soules: let vs therefore glorifie him both in bodies and soules, for they are his. Thirdly and lastly, seeing our Saviour vrgeth his desire to glorifie his Father as a speciall argument to perswade him to grant his request, it may serue for singular comfort vnto vs, that as long as our actions respect Gods glory and are ioined therewith they cannot but be accepted. He will surely blesse them, and giue them good successe, sith his glory cannot be divided from them. A holy life glorifying God is a vitall prayer. Though wee heare no speech from it, yet it cryeth aloud in the eares of God; and saith, Father thou maist not deny to glorifie me, for through the whole course of my life I study nothing more then to glorifie thee. And thus much of our Saviours second motiue drawne from the highest and most soueraigne end of all, the Glory of his Father.
Vers. 2. As thou hast giuen him power ouer all flesh that he should giue eternall life to as many as thou hast giuen him.
His third reason is drawne from the Power bestowed vpon him by his Father, thus, Thou hast giuen him power over all flesh to the end he should giue eternall life to as many as thou hast giuen him: Ergo thou oughtest to glorifie thy sonne. The Antecedent of this Enthymeme is deliuered in the Text in expresse tearmes. The Consequence is only [Page 141] insinuated & implied. For clearing whereof it may please you to obserue with mee, first that the word [...] here translated as, is not a note of similitude, but importeth a reason or cause. In regard whereof Euthimius expoundeth it by [...], as if he had said forasmuch or because. Secondly, that the word Power is in the originall not [...] but [...] betwixt which two there is great difference. For [...] signifieth power of right or authority, and [...] Power of might or ability. Which although they may and oftentimes doe concurre in the same person, yet many times they are divided. For some there are who haue right and authority, but want might and ability; and others there are who haue might and ability but want right and authority. These for want of right doe not iustly what they can doe, and they for want of might cannot doe that which otherwise they might justly doe. These things duly considered, the reason of the Consequence will easily appeare. For if God haue given him authority (as indeed hee had) hee ought withall to giue him ability. For that without this is fectlesse and to no purpose: and it sits not with the wisdome of God to doe things in vaine. This were with Herod and the Iewes to set a crowne on his head, to put a reed in his hand, to clap a purple robe on his backe, & to make a mock king of him. As therefore he hath giuen him [...] right and authority: so must hee also giue him [...] strength and ability. But Ability hee can haue none, nor giue life to them that are giuen him (which is the end propounded vnto him) except his Father glorifie him. This appeares thus. The glorification which the Sonne desires, stands especially in his Resurrection, Ascention, Session at the right hand of his Father, and Returne to iudgement. If then he rise not againe, we are yet in our sins [Page 142] as St Paul saith,1 Cor. 15.17. and haue no right either in the first or second resurrection. Death hath still power vpon vs, yea vpon Christ himselfe, and vtterly bars vs from eternall life. Againe if he ascend not neither can wee. The way vnto heauen is not opened, neither are there any mansions there prepared for vs. And what life can there be, if we be excluded from those ioyes aboue. Thirdly, if hee sit not at his Fathers right hand, then can he not gloriously interceed for vs with his Father, nor send his spirit vnto vs, nor governe vs by his spirit, nor subdue our enimies vnto vs, without which wee cannot be partakers of that life. Lastly, if hee returne not againe to iudge both the quicke and the dead, then can hee not (according to promise) returne any more to take vs home vnto himselfe, that where he is, there we also may be, to behold that his glory, and by beholding to bee made like vnto him, wherein standeth our eternall life. And thus you see the necessity of this Consequence, Thou hast given mee power, Therefore must thou glorify mee. Come wee now to the Antecedent. In which, for the fuller handling thereof, we may obserue these foure particulars, Quid, In quos, A quo, & Quorsum. Quid, what is given him, [...], Power. In quos, over whom [...], over all flesh. A quo; from whom, from his Father, thou hast giuen. Quorsum, to what end, that he may giue eternall life to all that his Father gaue him. Of these in order.
First, Quid, what hath the Father given him? [...] power, that is, as we haue aboue shewed, Right and Authority over all flesh. This is double: for it is either Essentiall or Oeconomicall. Essentiall is that which he hath qua [...], as he is the Word. In regard whereof being God, & coequall with his Father▪ looke what Power the Father [Page 141] hath he hath the same also inhering in him, namely an infinite, vnlimited, independent, and soveraigne power. And this, because it is of his very essence, so that hee can no more be without it then not be God, therefore doe I call it Essentiall. And yet, as I take it, this is not heere meant. For the end of the Power heere spoken of, is to giue eternall life. Now to purpose an end implies Election & Deliberation, and so an indifference before choice, so that it is arbitrary not necessary. But this Essentiall power of Christ is not arbitrarie but necessary, as proceeding not of choice, but of the necessity of his nature, and therefore cannot be here meant. The Oeconomicall Power then is that which he hath quà Emanuell, as he is God-man, and hath taken vpon him the forme of a servant. For the Man Christ Iesus is our Mediatour, & therefore our King, it being one office of his Mediation to be a King. And hence it is that our Saviour affirmeth that authority is giuen him to execute iudgement because he is the sonne of man, Ioh. 5.27. or as some expound it, quatenus, as he is the sonne of man. In this nature also it is said that the government is vpon his shoulders, Esa 9.6. Mat. 2.6. & that he is made a Governor to rule his people Israell. This Power because he hath not as the former of the necessity of his nature, but only of voluntary dispensatiō, therefore I call it Oeconomicall. And because it is Oeconomicall therefore is it not infinite & vnlimited as is the Essentiall, but Subordinate vnto it. True it is the humane nature subsisting in the Word, the very Word together with all the divine attributes are cōmunicated vnto it, so that it may be said, the man Christ is Omnipotent & hath infinite power. But this must cautelously be vnderstood, not that the Manhood hath in it formally & subiectiuely such infinite power, but only personally and by grace of Vnion. Otherwise [Page 144] the humane nature being finite is no more capable of infinite power then it is to be God, which is impossible. The Power then which the Manhood of Christ hath residing in it, is finite and created: but yet such as is farre greater then of any creature besides. For to which of the creatures besides is the Subsistence of the sonne of God communicated? If to none, then can they not haue such power as hee that subsisteth in the Deity. Eph. 1.21. Whence the holy Apostle affirmeth of him, that he is advanced farre aboue all Principality, and power, and might, and dominion, and every name that is named not only in this world, Phil. 2.9.10.11. but also in that which is to come: & againe that God hath highly exalted him; and giuen him a name which is aboue every name, that at the name of Iesus every knee should bow, of things in Heauen, and things in earth, & things vnder the earth, Heb. 1.4 and that every tongue should confesse that Iesus is the Lord. And yet againe that hee is made farre greater then the Angells, inasmuch as hee hath by inheritance obtained a more excellent name then they. Read the rest of that Chapter, for all makes to this purpose. Now the power here meant not being that Essential, must needs be this Oeconomicall. For other power hee hath none, and this he hath receiued thereby to giue eternall life. But let vs enquire a little farther into the nature of this power.
There is a double created Power, the one Secular and Mundane, the other Heavenly and Spirituall. Is this Power of Christ Secular and Mundane? Surely such a Power the Iewes expected in their Messias, and the Apostles themselues were for a while swaied with the like hope concerning Christ. And now also some Papists there are who for the easier advancement of the Pope therevnto would [Page 145] faine haue it so:Mat. 28.18. because as here hee saith Power, so else where our Saviour saith,De Pont. Rhom. l. 5. c. 4. All power is given vnto me. But for these, Bellarmine himselfe may suffice to confute them. For saith hee, every kingdome is acquired by one of these waies, either by Inheritance, or Election, or Conquest, or Donation. But Hereditary kingdome Christ had none. For although he were descended from David and so was of the blood royall: yet that he was next of blood vnto the crowne doth not appeare. And besides as touching the kingdome the seed of Iecon David had long before determined in Ieconiah, Ier. 22.30. neither was any of his race ever after King. King also by Election he was none, as appeares by that of Iohn, Ioh. 6.15. that when he perceiued they would come, and take him by force to make him a King, he departed from them into a mountaine himselfe alone.Luk. 12.13.14. And when he was requested to divide the inheritance betweene two brothers,Ioh. 12.31. Col. 2.15. he refused:1. Ioh. 3 8. Ioh. 18.36. for, said he, Man who made me a iudge or a divider over you: Neither was he so by conquest: for he neuer made warre vpon any mortall Prince, but only on the prince of darkenesse. Nor finally by Donation from God, for my kingdome, saith he, is not of this world, and againe, my kingdome is not from hence. as if he should say, a King I am, but no secular King. Neither did he at any time exercise any kingly▪ power, but [...]ame rather to minister and to be iudged, then to iudge & to be ministred vnto. Furthermore, Kingly authority was neither necessary nor profitable vnto him, but superfluous and vnprofitable. For the end of his comming was the redemption of mankind, wherevnto temporall power was not necessary, but only spirituall. And whereas it was his office to perswade from the loue of worldly glory, wealth and pleasures vnto the contempt thereof: temporall [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 146] power would haue beene not only vnprofitable, but also a great let and hinderance therevnto. Lastly, all the Prophets foretell only of a spirituall and eternall kingdome, which should be restored to Israell. But temporall is not eternall: and how can such a kingdome bee said to be restored, seeing it continued still in the hands of the Romans, vntill by them they were rooted out from being a nation vpon earth. Secular and worldly power therefore our Saviour had none. What then?
Heavenly and Spirituall. And this appeareth first by the end of Christs comming, and the authority bestowed vpon him. For this was Spirituall: namely to deliver mankind from spirituall Egypt and Babylon, the bondage of Sinne and Satan, and to bring them vnto the eternall fruition of God, wherein standeth everlasting life. Secondly, by the meanes appointed for the atchieving of this end. For the weapons of his warfare are not carnall but spirituall. Outwardly hee worketh through the eare by the preaching of the Gospell; inwardly vpon the spirit & conscience by the power of his divine spirit, wherevpō saith the Apostle St Paul, Rom. 14.17. The kingdome of God is not meat & drinke, but righteousnesse, and peace, and ioy in the Holy Ghost. In a word, what more frequent in Scripture then to call this power of Christ the kingdome of Heaven? Which what other doth it import then that it is no way earthly, but altogether heavenly and spirituall. But you will say, wherein standeth this Spirituall authority of Christ? I answere in two things, whereof the first is [...], the enacting of wisdome and good lawes. For without lawes no kingdome or state can stand. And to him alone it belongs to command lawes who is the soveraigne. The soveraigne in this kingdome is Christ. He therefore is Legislator, the [Page 147] law maker,Iam. 4.12. yea, as St Iames saith, Vnus legislator, the only law maker. And by vertue of this power hee prescribeth vnto the subiects of his kingdome both credenda, what articles we are by Faith to beleeue, & facienda what duties we are in life to performe. All which least any should pleade ignorance he hath caused publikely to be proclaimed both by word and writing. And to perswade the readier obedience to them, after the manner of all lawmakers, he annexeth both promises and threatnings: promises of rich and plentifull reward to them that shall be obedient, threatnings of rigorous and severe punishment to all that shall be rebellious and disobedient. To descend to farther particularity would bee infinite. I forbeare therefore, and passe to the other part of his power, which is [...], righteous iudgement. For lawes without due execution are vaine and to no purpose duly executed they will not be, vnlesse there be a superior to looke vnto it. As therefore Christ is the Lawmaker, so is he also Iudge, ordained by God, according as we beleeue in the Articles of the Creed, Act. 10.42. to be the Iudge both of quick and dead. A soveraigne Iudge, from whom lies no appeale. A righteous Iudge who accepteth the person or none, but pronounceth sentence precisely according to the worke. According I say to the worke. For herein standeth his power of judicature: namely in dispencing rewards and punishments according to the observation of his lawes, or the transgression of them: which ever he doth vpon due cognizance of the cause, and conviction of the party. A power farre aboue the reach of any other creature, and incident only to him who subsisteth in the person of the sonne, and that by vertue of such personall vnion. So that as the Priesthood of Christ is a [...] that which cannot passe from him [Page 148] vnto another: by the same proportion his kingly power is so proper vnto him, as it is vncommunicable to any other whatsoever. And thus much of the first poynt Quid what is given.
Whence wee may obserue first, seeing the Power of Christ as he is man, be farre aboue all created Powers, yet is not infinite: it makes against all those who either swallow vp the humane nature into the divine, and so turne it into God, such as were some of the ancient Heretikes, and among them the Eutychians: or who shed and poure out all the divine attributes, and so the omnipotence and infinite power of God into the humanity, such as are, if yet now adayes such there be, some of the rigider divines in Germanie. If there be such I say. For perhaps all the late quarrell risen betwixt them and vs grew only vpon misprision (as some worthy divines haue obserued) not well distinguishing betweene Essence and Subsistence, Zanch. Field. whereof that is finite this infinite. For Christs humanity though according to its essence or Naturall being it bee not every where, but determined vnto one place: yet in respect of his Subsistence or Personall being it is every where, and circumscribed in no place. For proper Subsistence of its owne and in it selfe it hath none: only the Subsistence of the Sonne of God is communicated vnto it, which is infinite & vnlimited. Secondly, if this Power of Christ though finite yet be incommunicable and cannot passe from him to any other: what presumption, what arrogance is it in him, who not being Christ, yet dares say with Christ, Data est mihi omnis potestas in coelo & in terrâ, all power is given me both in heaven and in earth? Who therevpon takes vpon him to forge new Articles of Faith, and to obtrude them vpon the Church vnder paine of damnation? [Page 149] who also takes authority vnto him to make lawes equally binding the conscience with Gods lawes, & that without any relation vnto divine law at all? Who finally (for to reckon vp all the blasphemies of this sort would bee infinite) pretends a power to dispence with the law of God, to grant indulgences for sin, & to free men from the punishment inflicted by God vpon them for sinne? Certainly whosoever challengeth these things to himselfe can be no lesse then Christi aemulus, even Antichrist himselfe: whose proud vsurpations vpon the power of Christ shall one day bee recompenced with equall shame and confusion. The rather because thirdly, whereas the power of Christ is not secular but spirituall, hee claymeth both, and so assumeth to himselfe more then euer Christ did. Ecce in potestate nostrâ imperium vt demus illud cui volumus, Lo, saith Pope Adrian, the empire is in our power to bestow it where we please. And hence I suppose it is that insteed of the old style Vicarius Christi the Vicar of Christ, they now begin to stile him Vicedeum the Vicar of God▪ for that by this they may perhaps wrench in his temporall power, which by the other they could not, inasmuch as Christ neuer had it. Lastly therefore, seeing Christ contented himselfe with his spirituall power only, reiecting that which is secular, let not vs looke after outward pomp or state in his kingdome, nor iudge of the Church by such deceitfull notes. Rather let vs iudge of it by the lawes thereof, and by the rule of Faith professed therein. As the power of Christ is Spirituall, so is his kingdome also, and therefore by spirituall markes and notes to be discerned. But to proceed.
The second point is, in quos, ouer whom or how farre his authority extendeth. It is, saith my text, Over all flesh. This word Flesh is diuersly vsed in Scripture. Among other [Page 150] significations vsually it is put for Mankinde. As where it is said,Gen. 6.12. that God saw all flesh had corrupted his way vpon earth, Esa. 40.6. that is, all men. And againe, All flesh is grasse, and all the goodlinesse thereof is as the flower in the field. And yet againe,Mat. 24.22. Except those daies should bee shortned, no flesh, that is, no man should be saued. And so is it to bee vnderstood in this place, Christ hath power ouer all flesh, that is, ouer all mankinde. Now he that saith all excepts none. All men therefore of what age, sexe, degree, condition, or qualitie soeuer, are vnder the power and iurisdiction of Christ. And as touching the Saints, and those that are members of his mysticall body, it is questionlesse. For to them he is Caput a head to rule and governe them, a Husband to order and direct them, a Shepheard to feed and ouersee them. Hee hath bought them with his most pretious blood, he hath conquered them out of the hands of Satan and all that hated them, hee rules by the scepter of his word, and guides them by the manuduction of his blessed spirit. And as he hath many waies made himselfe Lord ouer them, and testified his authority and power by his mighty operations in them: so haue they freely and voluntarily submitted and resigned themselues vnto him. Power therefore hath he over these, as over his obedient and louing subiects. But question may be made touching reprobate and wicked men whether hee haue any authority and power over them yea or no. For, as the Psalmist saith,Ps. 2.2.3. They band themselues and take counsell together against the Lord, and against his anointed, saying, let vs breake their bands asunder and cast their cords from vs. And our Saviour in the parable, Nolumus hunc regnare super nos, we will not haue this man raigne ouer vs. But notwithstanding all this reluctation and resistance, yet [Page 151] power and authority hath he ouer them still. Rebellious subiects they may be, yet subiects they are. Will they, nil they Dominabitur in medio hostium, hee shall raigne in the midst of his enimies. If they will not submit vnto the gentle scepter of his word, he hath an yron rod in his hand wherewith to breake and dash them in peeces like a potters vessell. Psal. 2.9. Luc. 19.27. And those his enimies that would not hee should raigne ouer them, bring them hither will he say, and slay them here before me. Authority then he hath though they acknowledge it not: and ouerrule them he will, resist they neuer so much. Overrule them I say, either to their salvation by converting them, or to their confusion by delivering them vp vnto their owne lusts. In a word, whether they be good or evill, how high or low soeuer they be,Rev. 19.6. he is Lord of them all, Rex regum & dominus dominantium, King of Kings and Lord of Lords,Rom. 14 9. yea Dominus tum mortuorum tum vivorum, Lord both of quicke and dead. But what? Hath he power only of men, and not of other things? Yes questionlesse. For, saith David, Omnia subiecisti pedibus eius, Psal. 8.6. thou hast put all things vnder his feet. And the Apostle applying it vnto Christ addeth, In that he put all in subiection vnder him, Heb. 2.9. hee left nothing that is not put vnder him. Mat. 11.27. Ioh. 3.35. Our Saviour Christ also himselfe affirmeth that all things are deliuered him of his Father: yea that al power is giuen him both in heauen & earth. Mat. 28.18. Particularly in heauen ouer the blessed Angels. For, saith S. Peter, 1. Pet. 3.22. he is gone into heauen, and is on the right hand of God, Angels and authorities and powers being made subiect vnto him. Eph. 1.10.21.22. Hee is vnto them a Head and Mediator, though not of Redemption, as vnto man, yet of Confirmation in the state of grace; and though not to deliuer out of misery, yet to preuent their falling into misery. Hence [Page 152] it is that they are reckoned in the number of those that pertaine vnto the Church,Heb. 12.22. Luc. 22.43. Heb. 1.14. that they minister both to the Head thereof and it also,Luc. 15.10. reioycing at the conversion of a sinner,1. Pet. 1.12. and desiring throughly to bee made acquainted with the mystery of the Gospell. In earth also hath hee power not only ouer men, as is aboue declared, but also as the Psalmist witnesseth,Ps. 8.6.7. over the beasts of the field, the foules of the ayre, Rom. 8.19.20.21. the fishes of the sea, and whatsoever passeth through the paths thereof. Whence it is that the creature being sensible of the vanitie wherevnto it is now subiect, longeth and waiteth for his second comming, in hope then to be freed from the bondage of corruption into the glorious liberty of the sonnes of God. Even the divels themselues and whatsoeuer is vnder the earth is subiect vnto him. While he liued here on earth he cast them out, commanded and restrained them at pleasure: yea to others also he gaue power to cast them out in his name. It is hee that hath the keyes of hell and death: Mar. 16.17. Rev. 1.18. and by force of them he reserueth the sinning Angels in euerlasting vnder darknesse vnto the iudgement of the great day.Iud. 6. Finally vnto him is put in subiection not only this present world, but that also,Heb. 2.5. as S. Paul saith, that which is yet to come. If all this be so, will some say, and Christs power bee so large, why is it here restrained only vnto all Flesh, that is, vnto Mankinde? I answere, that these words are not to be vnderstood exclusiuely, as if his power reached no further then vnto man, but principally and especially, and that for two causes. First because he tooke flesh and therein suffered not for Angels or any other creature, but only for vs men, according to that in the Nicene Creed, who for vs men and our saluation came downe from heauen and was incarnate. Heb. 2.16. Wherevpon saith the Apostle, Hee tooke not on [Page 153] him the nature of Angels, but tooke on him the seed of Abraham. Secondly, for that as all things in the first creation were made for man, so in the recreation and restoring of man it was fit that power should be giuen ouer all things for man. Wherevpon, saith the Apostle, All things are yours, and yee are Christs, and Christ is Gods.
The consideration of this large power of Christ, extending it selfe not only over all flesh, but all other things also for our benefit, should teach vs in any ca [...]e not to rebell against our Liege Lord, but as becommeth dutifull and loyall subiects with all humblenesse to submit our selues vnto his soueraigne authority. That which he requireth at our hands is, according as S. Paul teacheth, first to confesse with our tongues that Iesus Christ is the Lord to the glory of God the Father, Phil. 2.10.11. aduancing him aboue all powers, thrones, and dominations whatsoeuer: and neuer to be afraid or ashamed to professe our selues to bee his Christian seruants, notwithstanding any danger might accrew vnto vs thereby. And secondly to bow the knee at the name of Iesus, that is in heart to honour, to adore, to worship him, to loue and feare him, to put all our trust & confidence vpon him, and in one word to obey him. And to this end we are to vse all possible meanes to settle and confirme this faith in vs that he is our Lord, and hath absolute power and authority ouer vs: and then diligently to study and enquire what his lawes are, that so wee may both knowe what he commands, and wherein we are to obey. For the ignorance of the law excuseth not: and it is good to see with our owne and not with other menseies. For how doe we knowe whether they will direct vs? But then vnto faith and knowledge are we to ioyne practice, yeelding vnto him absolute, constant, and cheerefull obedience: [Page 154] and that not only actiuely, but if need bee passiuely also, even with the expence of our dearest blood. Neither need we to make question of doing any thing he commandeth.Psal. 45.6. For his scepter, as Dauid [...]aith, is a right scepter, and whatsoeuer he commandeth is iust. It is also easie and not hard to be done.Mat. 11.30. For my yoke, saith he, is easie and my burthen light: and his commandements, [...]aith S. Iohn, 1. Ioh. 5.3. are not greiuous. The law indeed of workes is a rigorous law and vnsufferable. Wherefore by S. Paul: it is called a killing letter. But the law of Christ is a law of grace, requiring only repentance from dead workes, beleefe in him that hath merited forgiuenesse of sinne, and sincere [...]ndeauour of new obedience, God accepting the will for the deed. To this therefore if wee willingly submit our selues, we shall finde first Protection from him (and he is the stronger man) against all our enimies, then provision in all our needs and necessities, & lastly rest to our soules, by peace of conscience here, and eternall refreshment in the next world. Nay we our selues also shall haue power over the nations,Rev. 2.26. and raigne with him as kings world without end. But if through stiffeneckednesse wee refuse the yoke, and pull backe the shoulder rebelling against him: knowe we that he who sitteth in heauen will laugh vs to scorne the while, and in the end recompence vs with weeping and wailing and gnashing of teeth. All those that will not bow vnto him, with the yron mace in his hand will he breake them to powder: and hew in peeces all such as would not haue him to raigne over them. Let vs therefore betimes serue the Lord with feare, and kisse the sonne least he be angry, and we perish from the way when his anger is kindled but a little. O how blessed are all they that put their trust in the Lord. And thus much of the second [Page 155] point in quos over whom he hath power.
The third is A quo whence or from whom he hath his power. Not of himselfe, but from some other: for thou hast giuen, saith our Saviour. Who is that? He to whom he speaketh. He speaketh to his Father, Father glorifie thy Sonne. It is his Father therefore of whom he receaued it, and receaued it by gift. And indeed the power hee hath quâ [...] as he is the Word, hee hath receaued from his Father, and that by gift, donatione naturali & ab aeterno, by naturall donation and from all eternitie. For as hee is God of God and light of light, so is hee also Lord of Lord: the Father being the origen, source, and fountaine of the Deitie. If so, then the power he hath qua Emanuel as he is God-man, must needs be much more from him, I, saith God,Psal, 2.6.7. haue set my king vpon my holy hill of Sion. And that it is the Father speaking so of his Sonne appeareth when by and by he saith, Thou art my sonne, this day haue I begotten thee. Mat. 11.27. So saith our Saviour also, Omnia mihi tradita sunt à Patre, all things are deliuered vnto mee of my Father. And againe,Ioh. 3.35. The father loueth the sonne and hath given all things into his hands. C. 13.3. And S. Iohn, Iesus knowing that the father had giuen all things into his hands. And finally S. Peter, Act. 2.36. God hath made that same Iesus whom yee haue crucified both Lord and Christ. Howbeit this power the Father giues not as the former Donatione naturali by naturall donation, sed gratuitâ by free & voluntary gift. And therefore as notwithstanding the former he was co-equall with the Father: so in regard of this hee is subiect to the Father. Wherefore in this respect hee saith Pater major me est, my Father is greater then I: and though he be Lord of all yet the Father calleth him his Servant. And the Schoole in regard of his humane nature saith that [Page 156] he is Subiectus sibi ipsi, subiect to his owne selfe. But it will be obiected that Christ obtained his kingdome by conquest, how then could he receaue it from his Father by gift. Wherevnto I answere first, that the right & title he had was from the gift of the Father before he went about to conquer it: secondly, that the power also whereby he conquered it hee receaued from the gift of his Father. In regard whereof the Father sticketh not to challenge the conquest vnto himselfe,Psal. 110.1▪ Sit thou, saith he vnto the Sonne, on my right hand vntill I make thine enimies thy footstoole. Which yet is thus to bee vnderstood, that the Father by the Sonne, and the Sonne vnder his Father by power receaued from him hath subdued and mastered all his enimies.
But when receaued he this power from him, and how long was he to hold it? He receaued it then when hee receaued his vnction. His Vnction he receaued in the instant of his Incarnation. For assoone as the Personall vnion began, so soone was he annointed with the oyle of gladnesse aboue all his fellowes, that is with the fulnesse of all such graces as were fit for the menaging of so great power,Esa. 11.6.2. as wisdome, counsell, zeale of iustice, strength, and the like. And no sooner was he annointed but presently hee was a King: Melchizedeck a king of righteousnesse, wise to doe iudgement & iustice. It is true he suppressed this power for a time. For the Word emptied himselfe of his glory, and his humane nature was to suffer many things. Wherevpon it is said,Mar. 6.5. He could doe no miracle in his owne country, nor might not send his Disciples into the way of the Gentiles. It was as a sword in the sheath, or as Dauids authority before Sauls death. At times indeed he shewed some tokens thereof, as in stilling the Sea, commanding [Page 157] spirits, raising the dead, and the like: yet the execution thereof could not be plenarie till after his resurrection, and when he was set at the right hand of his Father Licet Christus quantum ad divinitatem, In Mat. 28. &c. saith Lira, Although Christ according to his divinity had from all eternity this power in heauen and earth and authoritativè by way of authority, had it he also as man from the first instant of his conception: yet executivè by way of execution hee had it not before his resurrection, but would be subiect to possibility for our redemption. But how long was this power to continue with him? Forever? For as he was a priest; so also was he to be a King for ever after the order of Melchizedecke. Thy throne ô God, Psal. 4 6.5. Heb 1.8. saith David, is for ever and ever:Dan 7.14. a text which Saint Paul to the Hebrewes applyeth vnto Christ. And Daniel, His dominion is an everlasting dominion which shall not passe a way, and his kingdome that which shall not be destroyed. Luc. 1.33. And the Angell Gabriell, Hee shall raigne over the house of Iacob forever, 1 Cor. 15.24.28. and of his kingdome there shall be no end. Yea but doth not the Apostle say, that when he shall haue put downe all rule and all authority and power, then the kingdome shall be delivered vp by him to God even the Father, and that then the sonne himselfe shall also be subiect vnto him? It is true, hee saith so. But we are further to know, that the kingdome of Christ containeth in it two things, the mediatory function of his Kingly office, and his Kingly glory. That he shall lay aside: for then there will be no further necessity nor vse thereof. He shall not need to fight any more with the prince of darknesse, nor to governe his Church as formerly by the word and sacrament. For God as he is now something in vs, so then shall he be all in all vnto vs. But this hee shall hold for ever, as being by the acts of his mediation iustly [Page 158] acquired, and according to covenant bestowed vpon him by his Father. As therefore the Father even now raignes although he haue delivered the kingdome to the Sonne: even so then shall the Sonne also raigne, although he deliver vp his kingdome vnto the Father. And thus hath Christ omnem potestatem, in omnia, & in omnia secula, all power, over all things, and vnto all eternity.
The vse of this point briefly may be this. First, seeing Christ vsurped not this power: but receiued it by lawfull donation from his Father, therefore neither should wee presume vpon any office or place vntill wee be lawfully called therevnto. Should we runne without sending, wee should but incurre the displeasure of God, & be authors of much confusion and mischiefe in the Church. Secondly, seeing he receiued this power together with his Vnction, it may lesson vs not to affect any calling till wee be annointed with sufficient gifts for the discharge thereof. Go teach & baptize all nations, saith our Saviour to his Apostles: but withall he furnisheth them with cloven tongues, and filleth them with the Holy Ghost. To adventure on a businesse without due abilities, as it proceedeth from abundance of boldnesse, so will it be recompenced with equall measure of shame. Lastly, seeing his power continueth for ever, and of his kingdome shall be no end, wee may take knowledge that it will bee in vaine for any to oppose themselues vnto it. Hell gates shall never be able to prevaile against it: how much lesse the policies of mortall men, or their strongest attempts? For that which is eternall is invincible, and can never be destroyed. And thus much of the third point A quo from whom.
The fourth and last is Quorsum, to what so great power was given him. For wee may not thinke that God doth [Page 159] vse magno conatu nihil agere with much a doe to effect nothing. And if nature which is but the creature of God doe nothing in vaine, and wise men ever propound some end vnto their actions: much more ought we to iudge so of him who is both the author of nature and wisdome it selfe. An end therefore was intended: and that doubtlesse of highest consequence. For otherwise what need so great power and glory to atchieue it? If in the creation dixit & factum est, the word was no sooner said but the thing was done, yet here not words, no nor so great power without his glorification will not serue the turne, this it seemes is of a higher straine then that. What then may it be? This, that to as many as are given him of his Father he may giue eternall life. Esa 8.14. This I say properly and directly: for accidentally he may be vnto some a rocke of offence, Rom. 9 33. and the savour of death vnto death, 1 Cor. 2.16. namely to all those that shall presume to rise vp against that authority and power which his Father hath giuen him. For the further vnfolding of this point foure things are here to bee observed, Quid, Vnde, Quibus, & Quamdiu. Quid, what the gift is? it is Life. Vnde whence it is, from the Sonne, that hee may giue. Quibus to whom it is giuen, to as many as thou hast giuen him. Quamdiu how long the gift lasteth, it is eternall life. And of these in order, though not according to their worth and desert (for who is sufficient for these things?) yet as it shall please God to enable and assist.
First Quid, what is the gift? It is Life. Life is double, Naturall and Spirituall. Naturall is that which things liue by power of nature. But this is not heare meant. For the Father bestowes this generally on all men, whereas the life here intended is to be conferred only on those whom the Father hath given vnto the sonne. The Spirituall is [Page 160] likewise double, Sinfull or Holy. Sinfull is that whereby men liue vnto sinne. But because they that so liue are dead vnto righteousnesse, & the wages thereof is nothing but death, neither can this be here meant. For this is to be counted rather a Death then a Life, whereas the Life here-spoken of is the end wherefore so great power was giuen vnto Christ, and so cannot bee but a happy and blessed life. The Holy life is therfore here vnderstood, a life which none can liue vntill he be dead vnto sinne, and elevated by grace aboue nature: even that life which in Scripture is called the new life, and includeth in it both the life of grace and the life of glory. Now because this Spirituall life is denominated Life from the proportion it holds with Naturall life, Rom. 6.4. especially that of man, vnlesse we first know what this is, distinct knowledge of that we cannot well haue any. This we cannot know but by the direction of Naturall Philosophy. For Naturall life is a terme properly belonging vnto it, and the rule of Logicke teacheth that looke to what art the termes doe belong, from thence are wee to fetch our demonstrations. I must craue pardon therefore if I search a little into it. Howbeit I resolue to be very briefe, and to trouble you with no more then is necessary for clearing of what is intended.
Life is of some defined by motion and operation. And so seemeth Aristotle to define it where he saith, Vivere est intelligere, sentire, to liue is to vnderstand, heare, see, touch, and the like. But this definition is more popular then proper. For life is one thing; & the operations of life another, and they differ as the cause and the effect. Yet because it is best discerned by the operations thereof, therefore haue they thought good so to describe it. For those things are said to liue which any way moue themselues. [Page 161] Moue I say, for those things which moue not liue not. And moue themselues by an internall principle of their owne. For neither doe those things liue which are acted only by an extrinsecall and forreine principle: such as was that statue or engine of which the Poet, Duceris vt nervis alienis mobile signum, and such as are also clocks and watches and the like devices. The same Philosopher therefore elsewhere speaking more accurately of this matter,De Anima l. 2. c. 4. defineth life by Being: [...], saith hee, to liue is to be. Which is not yet Simply to be vnderstood, as if whatsoeuer had being had also life: but respectiuely vnto things that liue, for their life is their being. And so much doth the Philosopher himselfe insinuate, saying more fully, [...], life to things that liue is being, But such a Being as naturally moueth it selfe. Whēce it is not vnfitly defined by one to bee essentia parturiens actiones, such a being as is in trauell with action. This naturall life is threefold, Vegetatiue, Sensitiue, and Intellectual. The Vegetatiue is in Plants, that Being whereby they grow and receaue nourishment. The Sensitiue is of Beasts, Fowles, and Fishes, that Being whereby they see, heare, touch, tast, smell, and moue from place to place. The Intellectuall is of Angels and Spirits, that Being whereby they vnderstand and will. These all of them are iointly and together in man. For with plants hee hath growth and nourishment, with beasts, fowles, and fishes sense and lation, with Angels and Spirits vnderstanding and will. Wherevpon it is that the Philosopher maketh the life of man a rule to all the rest. And therefore is to be defined. Such a Being as is able to produce all these operations, but specially those that are Rationall, because they are most properly Humane. To come then to an [Page 162] issue, by all that hath beene said it appeares that to the constitution of the natural life of man, and generally of all natural life three things are required, Esse, Posse, Operari, being, ability, and operation. Being that there may bee ability, and ability that there may be operation. For no life where no operation, no operation where no ability, no ability where no being. And such is the naturall life of man.
Proportionably wherevnto, as to me it seemes, Spirituall life may thus be defined, Such a new or spirituall being as enableth to produce spirituall or supernaturall actions. In which definition all those three things necessarily required vnto life are, as you see, comprehended. And first Being, not naturall but spirituall superadded vnto nature. Superadded then when we are first ingrafted and incorporated into Christ. For no sooner doe we subsist in him, but forthwith old things passe away and all things are made new. 2. Cor. 5.17. Gal. 6.15. From thence forth become we new creatures, new men, Eph. 4.24. renewed in the inner man, and in the spirit of the minde:Col. 3.10. hauing new hearts, new affections, new senses, all new.2. Cor. 4.16. Eph. 4.25. In a word, then are we made Spirituall men, not only conformed vnto, Psal. 5.12. but also transformed into the image of Christ himselfe. Gal. 6.1. Rom. 8.28. Secondly, abilitie. For together with our new being we receaue also the Spirit of power: 2. Cor. 3.18. whereby as while we were out of Christ wee were able to doe nothing, 2. Tim. 1.7. so now being in him we are able to all things. Ioh. 15.5 Phil. 4.13. For then the holy Ghost is pleased to infuse and imprint on our soules the gratious habits of Faith, Hope, and Charity, and the rest, and all to facilitate the performance of spirituall duties. Lastly Operation, without which abilitie is but vaine. For to what end is power if it be never brought forth into act? Operate therefore it doth and bringeth [Page 163] forth the fruits of spirit, Gal. 5.22.23. loue, ioy, peace, long suffering, gentlenesse, goodnesse, Tit. 2.12. faith, meeknesse, temperance, and the rest. All which S. Paul reduceth vnto three,Eph. 4.24. Pietie, Sobrietie, Righteousnesse. Yea to two, Righteousnesse and true holinesse. And if we will proportion them vnto the operations of the naturall life, then first answerable vnto the Intellectuall life there is in the Vnderstanding a spiritual apprehension and knowledge of the things of God, at least so farre forth as is necessary: and in the Will; a holy pursuit of that which is good and eschewing of that which is evill. Secondly vnto the Sensitiue, a wise direction of all the affections vpon the right obiect, and a due moderation of them, together with a sanctified vse of the senses, as seeing, hearing, tasting, and the rest, and a right employment of all the members of the body, no more to be the instruments of iniquitie vnto sinne, but the weapons of righteousnesse vnto God. Lastly, vnto the Vegetatiue, an earnest desire of nourishment by the Word and Sacraments, and a continuall growing from grace to grace vntill we come to our full [...] and consistence in Christ Iesus. Wherevnto when we are once aspired, then beginnes the life of Glory, consisting in a glorious being, glorious abilities, and glorious operations. Not that it is another life differing in substance from the life of grace, but the same in an higher degree of perfection. For Glory is no other then consummate and perfect Grace. The excellencie whereof as yet we knowe not: but this we knowe that when Christ shall appeare we shall be like vnto him, for wee shall see him as hee is. And of spirituall life what it is so much.
For the donation of this life, power over all flesh & perfect glorification were, as my text insinuateth, necessary [Page 164] vnto Christ. It is therefore of great consequence, and imports vs farre more then our naturall life. For that is but our Being, this is our Wel being: that is nothing but life, this is a happy aud blessed life. Some sonne of Belial perhaps will deny this, esteeming it a sullen, sad, and miserable life. What pleasures, say they, what delight therein? And as for sorrowes, besides those the spirituall man as man is subiect vnto, as he is spirituall hee hath his proper and peculiar crosses. For he is in continuall combate not with flesh and bloud, Eph. 6.12. but with Principalities and powers and the rulers of the darknesse of this world and spirituall wickednesses in heauenly places. A traiterous Doeg also hee carries about within him, ever plotting how to betray him.Gen: 25.22. As the two twins in Rebeccas wombe, so in him the flesh and the spirit are continually warring one against another,Gal: 5.17. that oftentimes as she Why am I thus, so he with much anguish cries out,Rom. 7.24. O wretched man that I am, who shall deliuer me from the body of this death! In a word, the feares and horrors, and inward perplexities of conscience which times he feeles, are intolerable: and outwardly he is scorned, despised, persecuted, and troden vnder foot of all. So that if it be a life, it is but [...], a liuelesse life, or as it is said of the bow, [...], it may [...]eare the name of life, but in effect it is no other then death. But all this notwithstanding I affirme that this spiritual life is of all other the most comfortable & blessed. For true blessednesse standeth in two things, a freedome from the true evill, and a possession of the true good. The true evill is sinne, because it is opposite vnto the nature & will of God who is the cheefest good: and therefore is iustly attended with another evill, which is Gods wrath and eternall damnation. Now the naturall mā that liueth [Page 165] not this spirituall life lieth still in sinne, and is liable vnto the wofull consequences thereof: and therefore in the mids of all their pleasures must needs be most miserable. But the spirituall man no sooner receaues his new being. and with it his new life, but he receaues also pardon of all sinnes past, & peccata semel dimissa nunquam redeunt, sins once pardoned never returne againe to iudgement. It is true if afterward he sinne againe (as who sinneth not) hee incurreth the wrath of God and deserueth condemnation. Yet vpon a new act of faith and repentance (wherein God out of his meere grace never fayleth him) he receaveth actuall pardon for them also. So that to them that are in Christ Iesus,Rom. 3.1. and liue not after the flesh, but after the spirit, there is no condemnation at all. Yea blessed are they, saith David, Psal. 32.1. because their iniquitie is forgiuen, and their sinne couered. Now sinne being remoued which onely seperateth betweene God and man, the spirituall man is restored againe into the grace and fauour of God, wherein standeth the true good. This David saw and therefore said,Psal. 4.7. Many say vnto me, who will shew vs any good? But Lord lift thou vp the light of thy countenance vpon vs. And because vnto the complement of true blessednesse knowledge thereof is necessary (for according to the old Senarie, Non est beatus esse se qui nesciat, hee is not happy who knowes not himselfe to be happy) therefore hath it pleased God to giue him the earnest of the spirit, 2. Cor. 5, [...]. by which they may and doe knowe what things God hath vouchsafed to giue them.1. Cor. 2.12. Whence issueth and proceedeth, first a contentment with our present state bee it neuer so meane. For being possessed of the true good, the want of these temporall goods cannot much affect vs. Secondly, Christian courage both actiue and passiue, to adventure [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 166] vpon and vndergoe any thing, rather then to forgoe the good we are possessed of. Thirdly tranquillity and peace of minde even in life and death. For knowing that being iustified from our sinnes by Faith wee haue peace with God through Iesus Christ our Lord:Rom. 5.1, how can wee bee without that peace of God which passeth all vnderstanding? Lastly, hope that maketh not ashamed. For out of the experience of the present favours of God, we gather assurance that we shall not fayle of those eternall ioyes promised vs in heauen. The expectation whereof sweetens vnto vs even the bitterest sorrowes of this present life, & replenisheth our soules with vnspeakable comforts. So that howsoeuer carnall and worldly men deeme of it. the spirituall life is the most cheerefull and blessed life, and a very heaven vpon earth.
Out of this definition of spirituall life wee may learne, first, that as by the operations of naturall life wee easily discerne who liues it: so may wee as easily by spirituall actions iudge who liues the spirituall life. By their fruits, saith our Saviour, yee shall know them. Doth any man heare, see, talke, walke, argue, and the like; hee liues. Lies he senslesse without breath or motion? he is dead. In like manner he whose workes are only carnall and sinfull, or at the best but ciuill and morall, is though aliue vnto sin, yet spiritually dead. Were he spiritually aliue hee would proceed further to the acting of holy and spirituall operations. Which wheresoeuer they be truly and sincerely acted, there vndoubtedly is spirituall life. If it be in semblance only and shew, yet are wee still to iudge the best. For as in matters of Faith we are to thinke and speak according to Scripture which only is infallible: so in things concerning charity wee are to thinke and speake according [Page 167] to probabilitie. Which howsoeuer it may deceaue, yet is it not through any fault, or with danger of him who thinkes better of another then he deserueth, but only of the hypocrite who is farre other then hee seemed to be. But as touching our selues, because we are privie to the truth and sincerity of our owne hearts, we may certainely conclude of our selues that we are spiritually aliue, & that by the certainty of Faith. For all conclusions are of Faith which are deduced though but from one proposition contained in Scripture, if the other be any way known to be true. He that operateth spirituall actions is spiritually aliue, is a proposition verified by Scripture. But I operate spirituall actions, is a proposition not contained in Scripture, but testified to me by my conscience. Ergo I am spiritually aliue, is the conclusion issuing from both, and of Faith because of the Major grounded on Scripture. Secondly it sheweth how impotent and incongruous the speech of those is who pretending to liue this spirituall life, yet when they taxed of their infirmities, as suppose too much distemper in passion, or impatience in wrongs, or the like, presently cry out, they can doe no otherwise, and who can endure it? But stay my brother, if thou be spirituall thou art not vnfurnisht of ability. What if I should say of a kinde of Omnipotencie? For so the Apostle, through Iesus Christ strengthning me I am able to doe all things. Why then saiest thou I cannot? To bee without spirituall power, is to be without spirituall life: and they only can doe nothing who are out of Christ. If therefore thou liue say no more I cannot. Nolle in causa est & non posse praetenditur: thou pretendest inability, but the cause is thou wilt not. There is a sparke within thee: doe but quicken that vp, and vse thy best endeavour, and [Page 168] through Christ strengthning thee thou shalt bee able to master any infirmitie. Thirdly and lastly, seeing the spirituall life is the only happy and truely comfortable life, why study we not aboue all things to liue this life? With out it, to win the whole world, and to enioy all the pleasures thereof, will proue but poore gaine. For what is it to the losse of the soule, which vnlesse it liue spiritually must needs die eternally. And when this life is obtained, striue we by all meanes to keepe and preserue it. Much power and glory must Christ haue before he can giue it: and shall we hauing by gift receaued it, bee carelesse and negligent to retaine and hold it? Skinne for skinne, said he who knew it well,Ioh. 2.4. and all that a man hath will hee giue for his life. If for his naturall life, how much more pretious should his spirituall life be vnto him? This rather then they would loose, the holy Martyrs of God were content to part both with life and liuehood. Let the same preparation of mind be in vs, for it is the very life of our life. And thus much of the first point, Quid, what the gift is. It is Life.
The second is Vnde, whence it is. It is from the sonne, and that by way of gift. For so saith my Text, that hee may giue. First therefore it is from the Sonne. Which yet must not be vnderstood exclusiuely, as if it were not from the Father and the holy Ghost also. For the holy & blessed Trinitie is the author of all life both naturall and spirituall. This appeareth plainely. For to giue life is an extrinsecall action: and according to the old rule, actiones ad extra sunt indivisae, such actions as stay not within but issue forth from the Deity are common to all three persons. Hence touching Naturall life it is said, In him, that is in God,Act. 17.28. we liue and moue and haue our being. And [Page 169] you know who it was that first breathed the breath of life into Adam: even the wholy trinity who had said, Come let vs make man. And concerning spirituall life, hence is it that it is called Vita Dei the life of God: Gen 1 26. Eph. 4.18. and that Moses saith of Israell, Ipse est vita tua, He, to wit God, is thy life. Dent. 30.20. Howbeit wee are further to know that although God be the fountaine of all good, yet is he to vs in regard of spirituall grace vntill we be in Christ but fons obsignatus a fountaine sealed vp. In Christ hee is a fountaine opened, not otherwise. For he passeth no grace but by a mediator. Him therefore hath he made the Principle of all good: and to this end hath hee filled him with the fulnesse of grace, Ioh. 1.16. that of his fulnesse wee might all receiue even grace for grace. And in this sense is it that wee say Spirituall life is from him.2 Cor. 4.10.11 Col. 3.3. Whence also it is called the life of Christ: & Christ himselfe is called, the Lord & giver of life, yea and said to be our very life. But how this life is derived from him vnto vs let vs enquire a little farther. And because out of naturall Philosophy we haue hitherto proportioned the spirituall life for the substance thereof with the Naturall: giue me leaue a little to reflect againe vpon the same Science to proportion out the manner of conveying it also. First therefore vnto life a Soule is necessary: for without it nothing can liue. Secondly, it is as necessary that the Soule haue life in it selfe: or else how can it giue life? for nothing giueth that which it selfe hath not. Thirdly, the Soule must not only haue life in it, but also a power to quicken and make aliue. For as Aristotle saith [...] ▪ the soule is the cause and principle of life to the liuing body. Fourthly, notwithstanding this life and quickning power of the Soule, it is necessary for the conveyance of life vnto the body, [Page 170] that it be first infused and hypostatically vnited therevnto. For before God breathed the Soule into Adam, his body though otherwise organized and formed, lay but as a dead lumpe breathlesse and lifelesse. But no sooner was the soule powred into him, but forthwith he began to liue the life of a man. For fiftly, vpon the vnion of soule and body riseth the constitution and being of man. For neither is the soule nor the body severally and asunder called Man, but the whole ioyntly & composed together, vpon which constitution and being of Man resulteth in the sixt place the naturall life of man, and continually remaineth vntill the dissolution betwixt Soule and Body. And lastly, vpon this naturall life proceede 'those humane and connaturall operations, of which aboue. Now let vs as briefly apply all this vnto our present purpose. First that which in the conveyance of this spirituall life is answerable vnto the soule is Christ the Mediator: who therefore in six hundred places of Scripture is said to be our life. And himselfe saith of himselfe, I am the resurrection and the life: and againe, I am the way, the truth, and the life. Secondly, as the Soule, so hath Christ also life in himselfe. As the Father, saith he, hath life in himselfe, so hath he giuen vnto the Sonne also to haue life in himselfe. Ioh. 5.26. Rom. 8.2. and S. Paul saith, that the Spirit of life is in the Sonne. And S. Iohn, This life is in his Sonne. And againe,1 Ioh. 5.11. Ioh. 1.4. This life was in him, and the life was the light of men. Thirdly, as the soule hath not only life in it but also a quickning power,Ioh. 5.21. so hath Christ also. So S. Iohn, As the Father, 1 Cor. 15.45. so the Sonne quickneth whomsoeuer he will. And S. Paul, The first Adam was made a living soule, and the second Adam was made a quickning spirit. Fourthly, as the soule vntill it be personally vnited quickneth not so neither doth Christ vntill he be mystically vnited. Of this Vnion [Page 171] I cannot now speake, I shall hereafter when I come to those words,vers. 22.23. That they may be one as we are one, I in them, and thou in me. Gal. 2.20. In the meane season thus S. Paul I liue, yet not I, but Christ liueth in me: that is, I liue by Christ vnited vnto me.1 Ioh. 5.12. And S. Iohn, He that hath the Son that is, he that is vnited vnto him, hath life: but he that hath not the Sonne, that is, is not vnited vnto him, hath not life. Fiftly, as the Vnion of soule and body makes and constitutes Man, so vpon our Vnion with Christ are we made new men,1 Cor. 12.12. Christian men, spirituall men, yea, as is aboue proued, very Christ. So speaketh S. Paul in the place alleadged: and elsewhere, yee are of God in Christ Iesus, 1 Cor. 1.30. that is, by being in Christ yee haue receiued of God a new essence or being. Sixtly, as from the naturall being of man comes naturall life,Ioh. 14.19. so from the spirituall issues spirituall life. Because I liue, saith our Saviour, yee (to wit who receiue of my spirit, and so are spirituall men, yee I say) shall liue. Seventhly and lastly, as from humane life proceed humane operations: so from the spirituall proceed spirituall actions. This hath beene already shewed, wherevnto I now only adde that of S. Paul, If Christ be in you, the body indeed is dead vnto sinne, Rom. 8.10. but the spirit is life vnto righteousnesse. And thus you see how and after what manner spirituall life is conveyed vnto vs from Christ.
It is further added that this life is not only from Christ, but that he is the donour and giuer thereof. It is from him, but by way of gift.Iohn 6.33. For so it is said, that he may gi [...]e. So also elsewhere, The bread of God is he which commeth downe from heauen, Rom. 6.23. and giueth life vnto the world. And S. Paul, the wages of sinne is death, but the gift of God is eternall life through Iesus Christ our Lord. 1 Pet. 3.7. Wherevpon S. Peter calleth it the grace of life. And the scripture every where imputeth [Page 172] the whole worke of our salvation from the beginning vnto the end thereof vnto meere grace. Now as he saith, Gratia non est gratia nisisit omnimodo gratuita: grace is not grace vnlesse it be every way of free gift. And certainly if it be not of free gift, it is of merit and due preparation in our selues. But I beseech you what merit, what preparation of himselfe was there in Adam vnto life, while as yet he lay like a dead lump of clay before his maker? What in Lazarus when he had beene quatriduanus foure dayes in the graue, and began to putrifie and corrupt? Surely none at all. No more can there be in vs, who before we receiue this life, are vtterly dead in trespasses and sins. If the creature disposed not himselfe vnto his creation, nor man vnto his generation, nor the science vnto its incition: how can we prepare our selues either to our renovation, or regeneration, or ingrafting into the mysticall body of Christ? In a word, can sinne be a disposition or preparation vnto Grace? I trow no. Yet whatsoeuer we doe before we are new creatures and liue the spirituall life, is at the best but splendidum peccatum, a gay and glittering sinne. For the agent is altogether sinfull and carnall: and whatsoeuer is of flesh is flesh. Doe we gather grapes of thornes, or figgs of thistles, or good fruite of an evill tree? No verily. For such as the tree is, such fruit it yeeldeth, Good it cannot yeeld till it be made good. Made good we are not till wee beleeue. Till we beleeue therefore can wee doe no good. If so, then what is not of Faith, is sinne, and pleaseth not God. And what pleaseth not him cannot dispose vnto grace. Being then without merit and disposition vnto grace, it must needs follow, that as spirituall life is by Vnion, so it is also by way of gift from Christ.
The vse of all may be first, to teach vs that all they who [Page 173] are not vnto Christ mystically vnited are spiritually dead: and what actions soeuer proceed from them notwithstanding all the specious and goodly shew they make, are not living actions. For being not acted by the spirit of Christ, they are not like vnto bodies animated by a humane soule: but vnto such dead bodies rather as are raised vp by magicians, and are stirred and moved only by the spirit of Satan. These may seeme to liue, but indeed liue not. And if spirituall life bee the only blessed life, then must these needs bee in a most ruefull and miserable case. Secondly it teacheth vs, that if we desire to liue this, wee must indeavour by all meanes to be vnited vnto Christ. He is come vnto vs that we might haue life, yea and that we might haue it in abundance. Ioh. 10.10. If we come not to him, it is our fault if we liue not. And iust cause shall we giue him to complaine of vs,Ioh. 5.40. as he did of the Iewes, yee will not come to me that yee might haue life. Eph. 17. Our comming is by Faith. By it Christ dwelleth in our harts: and by it is the iust man said to liue. This purgeth and purifieth our soules, and produceth in vs the works of charity, which are the right operations of Spirituall life. Thirdly, seeing we liue by Christ, it is reason we should also liue vnto him. For as S. Augustin saith, every thing should liue to that by which it liueth: as the body because it liveth by the Soule ought to liue vnto the Soule. Hence therefore is it that S. Paul would haue all that are dead vnto sinne to reckon themselues aliue, Rom. 6.11. & 14.7.8. but aliue vnto God through Iesus Christ our Lord. Gal. 2.19. Hence also he affirmeth that none of vs liveth to himselfe, but that we liue vnto the Lord: and that himselfe through the law is dead to the law that he might liue vnto God. 2. Cor. 5.14. But most expresly, thus, saith he, we iudge that if one died for all, vers. 15. thē were all dead: & that he died for all, that they [Page 174] which liue should not henceforth liue vnto themselues, but vnto him which died for them and rose againe. You will say, how are we to liue vnto Christ? I answere, as the body liueth vnto the Soule. The Body liueth vnto the Soule when it is serviceable and obedient therevnto: especially when it followeth not the sway of inordinate passion, but the direction of right reason. In like manner we liue vnto Christ when we serue and obey him, not living after the flesh but after the spirit. For not they that walke after the flesh, Rom. 8.1.9. are in Christ, but they only who are lead by the spirit of Christ. S. Peter expresseth it by liuing not to the lusts of men, 1 Pet: 4 2.3.6. but to the will of God. And by and by setteth down the Iusts of men to be the will of the Gentiles, namely lasciviousnesse, lusts, excesse of wine, revellings, banquetings, abominable idolatries, and the like. Vnto all which he opposeth liuing according to God in the spirit. Fourthly and lastly, hence we may learne humility to ascribe nothing to our owne selues. For what are wee in nature but stinking carkasses? If we liue, it is by the meere grace of Christ. Come vnto him of our selues to be quickned by him we could not. It was his Father that drew vs vnto him. Not vnto vs therefore, not vnto vs, but vnto the Father through Iesus Christ bee ascribed the whole praise and glory thereof for evermore. And thus much of the second point, Vnde, whence this life is.
The third point is Quibus, vpon whom it is conferred and bestowed. Vpon those, saith my Text, and all those whom his Father hath giuen him. Who are they? For of them Christ very often speaketh.Ioh 6.37. All, saith he, that my father giueth me shall come vnto me, Ver [...]. [...]39. And againe, This is the Fathers will which hath sent me, that of all which hee hath giuen me I should loose nothing. And yet againe, My Father [Page 175] which gaue them me is greater then all. Ioh. 10.29. And so also sundry times in the sequele of this present Chapter.V. 6.9.11.12. For clearer vnderstanding hereof therefore we are to knowe that there is a double donation by which men are said to be giuen vnto Christ, the one Common, the other Singular. The Common is that whereby the Father hauing given vnto the Sonne all power both in heauen and earth, deliuereth all things also into his hand, giuing as it were liverie and seizing of them, that from thenceforth hee may dispose of them at his pleasure. And thus all men whatsoeuer both elect and reprobate are giuen vnto him. But this is not here meant, as by and by shall appeare. Another donation therefore there is more speciall and singular whereby the Father deliuereth vnto the Sonne some of the creatures as vnto a head to be his members, or (to persist in our present similitude) giueth them as a body to the soule to be acted and quickned by him: that is, to be ruled and ordered not only by the Scepter of his Power, but of his Grace and sanctifying Spirit: Now who are these? Surely not all flesh: for all are not vnited to him, and so liue not by him. Who then? They that are elected and chosen vnto life: of whom it is said Multi vocati, pauci verò electi, many are called, but few are chosen. And that these are here meant plainely appeareth by and by where he saith,Vers [...] 6. I haue manifested thy name vnto the men which thou gauest me out of the world: that is, not to all, but some only selected and culled from the rest. And againe, Thine they were, and thou gauest them mee. How thine? By free election: and now mine by speciall donation.Vers: 9. And yet againe, I pray not for the world, but for them that thou hast giuen me, for they are thine. Where you see the world distinguished from them that are given [Page 176] him, and excluded from being the Fathers together with them. Whence it followeth necessarily, that the donation here meant is not of all, but those only who in speciall sort are the Fathers, namely his chosen and peculiar ones. For the better vnderstanding hereof, and that you may knowe how and in what order the Father is pleased to proceed in this gracious worke, thus I take it you are to conceaue thereof. First, the Father seeing all mankind by the fall of Adam to bee corrupted and in the state of damnation, out of his meere mercy and loue decreed, not to loose the whole race of man, but to renew and repaire againe his image in some of them, to the praise of the glory of his grace: prouided yet alwaies that his iustice for sinne be fully satisfied. Secondly, for the satisfaction of his iustice, he further decreed to send his sonne into the world, that taking our nature vpon him, he might therein suffer whatsoeuer was due to sinne, and so mediate a peace betweene God and vs. Then thirdly, out of the corrupt Masse of mankinde he selecteth and chuseth some particulars, even such as he pleaseth, with a purpose infallibly to bring them to everlasting life. And in regard of this act it is that our Saviour saith tui erant they were from al eternity thine: and againe, tui sunt, by the constant continuation of the same purpose they are still thine. In the fourth place those that are thus elected the Father giueth vnto the Sonne to accomplish his purpose vpon them, and by vertue of the power and life giuen him, to quicken them vnto eternall life. Being thus giuen wee are now Christs. Wherevpon also the Church is bold and saith, My welbeloued is mine, Cant. 2.16. and I am his: and S. Paul directly affirmeth that we are Christs. 1. Cor: 3.23. And being Christs, fiftly & lastly, he actually enliues & quickens them, raising them [Page 177] vp from the death of sinne, and convaying into them the spirit of life, in such sort as wee haue formerly declared.
But doth Christ bestow life vpon all them that are so given him? yea verily, my text expressely affirmeth it, that he should giue eternall life to as many as thou hast giuen him. This was the very end wherefore the Father gaue them to him. And shall we thinke that the Father tooke not order sufficient for the attaining of his end? God forbid. For because he would not faile of his end, therefore did he giue so great power vnto his Sonne. Ioh. 10.28. Such power that nothing,ibid. 10.10. except he would, could plucke them out of his hands: and so much life, that if hee would hee might giue it in abundance. Shall we say that the Sonne though he hath power yet wants will? Farre be such blasphemy from vs.Ioh. 6.38. For he testifieth of himselfe that hee came downe from heauen with this resolution,Id. 5.30. not to doe his owne will, but the will of him that sent him:Id. 4.34. Ioh. 6.39. and now that he is come, that he seeketh not his owne will, but the will of the Father that sent him, yea that it is meat vnto him, to doe the will of him that sent him, and to finish his worke. Now this is the Fathers will that of all which he gaue him hee should loose nothing, but as my text saith, giue vnto them eternall life. It is therefore the will of the Sonne also. And because according to the old rule Qui potest & vult facit, hee that both can and will doth, vndoubtedly Christ being both able and willing giueth vnto all the elect everlasting life. Hence of his Sheepe that is of the elect he saith,Ioh. 10.28. I giue vnto them eternall life, and they shall never perish. And againe▪ All that the Father giueth me shall come vnto mee, Id. 6.37. that is, shall beleeue in me and liue, and him that commeth vnto mee I will in no wise cast out. If Christ giue not eternall life to as many as are giuen of his Father, then hee [Page 178] looseth some of them. For they that liue not eternally perish eternally. But the Sonne plainely affirmeth that all that are giuen him he keepeth in his Fathers name and looseth none of thē:Ioh. 17.12. & 18.9. Heb. 2.13. so that in the last day he may truly say, Loe here I am and the children which thou hast given mee. And thus to them and to all them whom the Father hath given him hee giueth life. But did the Father intend it, or doth the Sonne bestow it only on them, excluding all others? To this question because my text directly answereth nothing, I shall haue iust occasion hereafter fully to handle it where our Saviour denieth that he praies for the World:vers 9. I forbeare the resolution of it for the present, and reserue it till then as the fitter place. In the meane season.
This vse may we briefly make hereof, First, it may serue as a cristall mirror wherein to behold the infinite & vnspeakable goodnesse & loue of the Father towards vs. When we were in the same masse of corruption together with all mankinde, it pleased him by free election to single vs from the rest, and to bestow vs vpon his Son, that hee might bring vs vnto life. Vpon what merit? None at all. For wee were as deepe in the same condemnation as the rest. But such was his good will and pleasure: and this is the glory of his grace, Miserebo [...] cuius misertus fuero, I will haue mercy on whom I will haue mercy. Seeing secondly by the gift of the Father wee are Christs, let vs know that he is a good depositary, of such care and faithfulnesse that he will not neglect his Fathers pledge, of such strength and ability that nothing is able to wrest it out of his hands. Were wee our owne, or were wee our owne keepers, we should surely perish. But now Christ is charged with vs who is the safest keeper, and who is resolued [Page 179] to preserue vs safe vntill the time that he is to redeliuer vs backe againe vnto his Father, who thenceforth shall be all in all vnto vs. Wherefore thirdly the best course we can take is wholly & absolutely to resigne our selues into his hands. To trust to our selues or to any other, is to rely on a broken reed. But he is a sure rocke vpon whom we may securely build. The Father is wiser then wee, and he knew well enough what he did when he commended vs to his Sonne. And the Sonne loueth vs farre better then we can loue our selues. When wee were his enemies he was content to dye for vs: now wee are his friends doth he abate of his loue towards vs? Not a whit. Let vs therefore with all confidence entrest our selues both soules and bodies vnto him to dispose of vs at pleasure. So shall wee rest safe from all dangers, and in the end be prouided of everlasting salvation. In the meane season let vs in the last place, loue, yea and long for his second comming, that being his, there where hee is wee may be also. For here though wee be safe, yet are we not without assaults: & those assaults many times shake our Faith, and fill vs full of doubts and fears. This indeed is our weaknesse: For otherwise in regard of the Fathers purpose, and the Sonnes protection wee are safe: But when he shall returne againe to take vs home to himselfe, then shall all doubts and feares cleane be banished. For we shall no more beleeue, but see our selues free from all dangers, and in perfect safety. Wherfore come Lord Iesus come quickly. And of the third point Quibus, to whom thus much.
The fourth and last in Quamdiu, how long this life continues. It continues not for a time only as doth the naturall life, which after a short while suffereth interruption [Page 180] and is broken off by death: but it is an eternall life, as my text saith, and continueth for ever more, vnto the proofe whereof before I descend, I must craue leaue to remoue certaine rubs out of our way, which otherwise may let and hinder vs in our course. For Spirituall life in regard of the degrees thereof being double, of grace and of glory: there are who restraine eternity vnto this only excluding that: as if the life of grace sometime attained not the degree of glory, but the life of glory once attained continued eternally. Howbeit that the life of Grace is also here meant plainely appeareth by the words immediatly following,Ioh. 6.47. where our saviour saith This is life everlasting to know thee, &c. For to know God in Christ is an operation of Spirituall life. 1 Ioh. 5.12.13. So also elsewhere, He that beleeueth hath eternall life. And againe, Hee that hath the sonne hath life, life I say eternall: for so it is forthwith expounded, that yee may know that yee haue eternall life. Where you see that the words are not of the future tense shall haue, but of the present hath life: which what other can it be but the life of Grace? And of this it is affirmed that it is eternall, and so cannot faile of glory. But further when it is said to be eternall, we are to know that there is a double eternity, the one Simple and absolute, the other only Respectiue. Simple eternity is that which is so both a parte ante & a parte post hauing neither beginning nor ending. And so is God only eternall. The Respectiue is that which is so only a parte post, hauing indeed a beginning, but afterward never ending. And so Angells & the Soules of men are said to be eternall: and in the same sense doe we vnderstand it of Spirituall life, that in regard of the future it is eternall. Yet here againe we are to distinguish. To the constitution of life three things, as wee haue said, [Page 181] are required, Being, Power, and Operation. As touching the Operations of life, we confesse they may suffer intermission. For as in an Epilepsie, or fit of the falling sicknes no worke of life appeares, and yet the partie liues: so in the acting of sinne, from which the best men are not alwaies free, spirituall operations during the while cease, and yet life continues. As touching Power, that is Gracious habits imprinted vpon the soule and enabling to operate, I distinguish againe. For some of them either in themselues or vs argue defect and imperfection, and pertaine only to the condition of this present life, such as are, Faith, Hope, and Repentance, and the like. Others import perfection & pertaine also to the next life, among which excells Charity. The former in the end of this life cease. For we beleeue because we see not, and hope because we possesse not, and repent because we sinne. But when wee see, possesse, and are free from sinne, then Faith, Hope, and Repentance vanish away. As for the latter they never cease, but continue with vs evermore. Yet here againe are we once more to distinguish. For these habits may be considered, either in regard of Substance or Degree. In regard of degree we confesse they may suffer abatement. For Faith may fall from its Plerophorie o [...] fulnesse to an Oligopistie or lower degree thereof: and Charity also may remit much of its fervor. So that in this respect a man may be said to bee moribundus, Rev. 3.2. declining as it were vnto death. But in regard of Substance or Being we confidently affirme in such sort as is aboue said that they never perish, and the spirituall man neuer dieth. To winde vp all in a word, actus intermitti potest, & gradus remitti, sed habitus ipse nunquam potest amitti, the act may suffer intermission for a time, & the degree abatement or remission, [Page 182] but the habit or life it selfe never loosing or amission. The question being thus clearely stated, let vs now proceed to proofe.
That the life of Grace in all them that are giuen vnto Christ by the Father is eternall, might be proued by many arguments. All what I haue to say shall be reduced to one. If the life of grace at any time fayle, and the elect of God spiritually dye, either it is through the deficiencie of the Procreant and Conservant causes of life or the efficiencie & power of the contrary corrupting causes. But it is neither through the one or the other. Ergo neither doth the life of Grace at any time fayle, nor the elect of God die. The Major proposition needs no proofe. For a third cause cannot be named, and therefore of necessitie it must bee one of the two if there be any. The Minor therefore I am by all meanes to fortifie, and to maintaine that neither the Procreant and Conservant causes fayle, nor the contrary corrupting causes prevaile. The efficient and preseruing causes of spirituall life is as wee haue shewed, the holy and blessed Trinitie, the Father through his Sonne by the powerfull operation and working of the holy Ghost. These if they fayle, either it is because they cannot or because they will not continue this life. To say they cannot is no lesse then blasphemie, and contrary both to Scripture and reason. For Omnipotence is an essentiall attribute of the Deitie, so that he can no more cease to bee almightie, then cease to be himselfe and loose his being. In the Creed is this title ascribed vnto the Father: how-be it not exclusiuely.Ioh. 1.3. Heb. 1.2.3. For the Sonne and the holy Ghost being coessentiall with him,Iob: 33.4. they are coequall also in might and power.Ps. 33.6. The sonne by the word of his power created all things together with his Father, Rom. 15.9.13.19. and by the same [Page 183] word vpholdeth all things. And to the holy Ghost power also is attributed, even the same power whereby things were created, and wonders aboue the reach of nature are wrought. If it bee said that the Sonne by taking our nature vpon him made himselfe inferiour to his Father, I confesse it: and withall that his mediatorie power is lesse then his Fathers. Neverthelesse all power is giuen him both in heauen and earth, such a power as no creature besides is capable of, and which was giuen to this very ende that he might both giue life & continue it vnto eternity. Vnto which had it not beene sufficient without question greater had beene giuen▪ for the Father may not fayle of his end. Of the power of God therefore there can bee no doubt,Esa▪ 63.1. but that he is mighty to saue, able to make vs stand, able to keepe vs, Rom. 14.4. so that none vnlesse he will can take vs out of his hands. 2. Tim. 1.12. Ioh. 10.28. What say we then to his will? For as in him, that is by vertue of the first life wee liue: so if either hee withdraw himselfe from vs, or suffer others to withdraw vs from him, we cannot subsist. Surely as he is able, so if we may beleeue Scripture,2 Cor. 1.21. hee doth stablish vs in Christ, we are kept by the power of God to saluation, 1 Pet: 1. [...]. Col: 3.3. and our life is hid with God in Christ. But enquire we a little deeper into this mystery. And first the will of the Father appeareth many waies. By Election vnto life: which being absolute not conditionall is immutable.2 Tim. 2 19. For the foundation of God standeth sure, hauing this seale, the Lord knoweth who are his. Phil: 4.3. Act: 13.48. And the names of all the elect are written in the booke of life, out of which they can neuer be blotted. For they are ordained vnto life,1 Thes. 5.9. and appointed by God to obtaine salvation through Christ. By his loue also which is the cause of Election. Ier: 31 3. I haue loued thee, saith he, with an eternall loue, a loue which as it is without beginning, so shall [Page 184] it likewise be without ending. Nay if the loue of a mother is more to her child when she beareth it in her armes then while it was in her womb: we may not think but the loue of the Father continueth at least as great towards vs when we are new borne of him, as it was when we were yet but conceaued, as it were, by election. Thirdly by donation of Christ to the elect. For what greater testimonie either of his loue, or of his will to saue then this? So God loued the world, saith Christ, that hee gaue his onely begotten sonne, Ioh. 3.16. that whosoeuer beleeueth in him should not perish but haue euerlasting life. Fourthly by donation of vs vnto Christ.Ioh. 6.39. For it is the will of the Father that of those he hath giuen him he should loose none. And here it is said that he hath giuen vnto the Sonne power over all flesh, that to as many as he hath giuen him hee should giue vnto them everlasting life. And lastly by the couenant made with vs. It is a couenant o [...] salt, an euerlasting couenant. And I will betroth thee vnto me foreuer, Ier, 32.40. Hos. 2.19. saith God. And againe, This is my couenant with them, Esa: 59.21, saith the Lord, my spirit that is vpon thee, & my words which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord from hence forth and foreuer. And thus you see the Father is willing, what the Sonne? His willingnesse also appeares many waies. First by his profession of conformitie and obedience to his Fathers will, whereof wee haue already spoken sufficiently. Wherein seeing he fayleth not, and it is his Fathers will, as we haue shewed, that he should giue them eternall life, vndoubtedly it is his will also. Secondly, by giuing himselfe for vs. For if then hee was content with the expence of his dearest blood to ransome vs whē we were his enimies: how much more now is it his will [Page 185] & pleasure to saue vs,Rom▪ 5.9: hauing of enimies made vs friends, and begun the spirituall life in vs? Thirdly, by conioyning vs vnto himselfe in so straight a bond of vnion that we are of his bone and of his flesh. For it may not bee imagined that he hateth his owne flesh, but loueth all the members of his body so dearely, thas as long as hee is able hee will surely preserue them aliue. Fourthly, by his mediatory intercession. For as he prayed for Peter that his faith might not faile, so he intended the same vnto all beleeuers, as appeareth in the sequele of this prayer where he saith, I pray for them also which shall beleeue in me through their word, and requests his Father also to keepe them. Which hee would never haue done but that he earnestly desired their preservation in life. Fiftly, by his care and desire that wee should every way be conformed to him: that as he died and rose againe and from thenceforth dieth no more, so wee should first dye to sinne, and then liue to righteousnesse, and afterward spiritually never dye more. Lastly, by sending vnto vs the holy Ghost, to lead vs into all truth, to comfort vs, and to consecrate vs vnto him both Soules and Bodies.
FINIS.