The threefold state of man vpon earth conteyning [brace] the glorie of his Creation, the miserie of his Fall, and the sweete mysterie of his reparation : discussed in three seuerall sermons at the Court / by Christopher Hampton ... Hampton, Christopher, 1552-1625. 1620 Approx. 121 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A02609 STC 12739.5 ESTC S2712 24529874 ocm 24529874 27763 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02609) Transcribed from: (Early English Books Online ; image set 27763) Images scanned from microfilm: (Early English books, 1475-1640 ; 1853:5) The threefold state of man vpon earth conteyning [brace] the glorie of his Creation, the miserie of his Fall, and the sweete mysterie of his reparation : discussed in three seuerall sermons at the Court / by Christopher Hampton ... Hampton, Christopher, 1552-1625. [4], 65 p. Printed by the Societie of Stationers, Dublin : M.DC.XX [1620] Signatures: A² B-I⁴ K¹. Imperfect: p. 65 torn, with slight loss of print. Reproduction of original in the Harvard University. Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Genesis I, 26 -- Sermons. Bible. -- N.T. -- Romans V, 9-10 -- Sermons. Sermons, English -- 17th century. 2008-04 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE THREEFOLD STATE OF MAN VPON EARTH ; CONTEYNING . The glorie of his Creation , The miserie of his Fall , And The sweete mysterie of his Reparation . DISCVSSED IN three seuerall Sermons at the COVRT , BY CHRISTOPHER HAMPTON , DOCTOR of Diuinitie , and one of his Maiesties Chapleines in Ordinarie . Now Lo : Archbishop of Armagh , and Primate of all IRELAND . DVBLIN , Printed by the Societie of STATIONERS . Anno Dom. M.DC.XX . TO THE RIGHT HONOVRABLE SIR OLIVER SAINT-IOHN Knight , Lord Deputie of IRELAND . MOst honoured Lord : I haue taken boldnesse to dedicate vnto your Lordsh . these Meditations concerning the Creation , Fall , and Restitution of Man , for the honor I beare to your high place : and to testifie my humble and thankefull acknowledgements of your manifold , noble , and readie fauours done both to my selfe in particular , and to this poore Church of Ireland in generall : She , being in the qualitie of a Pupill ( as that condition is fatall to the Church ) and seuered with vast Seas from the comfortable sight of her gratious Guardian , was forced to flie to your defence that beare his Sword. hath often beene refreshed by it , and seldome implored ayde in vaine . Proceede with diligence and constancie , in this honourable protecting of Christ his Ministers . The cheerefull respects or entertainements giuen in that kind , make you resemble him the better which putteth you in trust : they will make true Religion shine in the Church , pietie , obedience , tranquillitie flourish in the land , and accumulate God his blessings , the Churches , and Common-weales vpon your person and Gouernement : which no man can wish more cordially then Your Lordsh . most affectionate , to doe you honour , ARMAGH . THE GLORY OF MANS CREATION . GEN. 1. VER . 26. Furthermore God said , Let Vs make man in our owne Image , according to our likenesse . TWo things are considerable in this Text : first , the Creator : secondly , the Creature . And so it will helpe vs in the knowledge of God , and of our selues . Concerning the former , S. Hilarie saith , Perfecta scientia est sic Deum scire , vt licet non ignorabilem , tamen inenarrabilem scias . creden̄dus est , intelligendus est , adorandus est , & his officijs eloquendus est ; This is a perfect knowledge so to know God , not as one that could not be knowne at all , but as one that cannot be expressed . he must be beleeued , he must be vnderstood , hee must be worshipped , and with these offices hee must be spoken of . Poets write that Prometheus made man of clay ; Res eos non fefellit , sed nomen artificis , mistaking not the thing it selfe , but the artificers name : for the first man was of the earth earthie . Prometheus was not the Architect in this building ; for the Holy Ghost teacheth vs here , by the pen of Moses , that it was God which said , Let vs make man , therefore it is he that hath made vs and not we our selues . Yet he might haue the concurrence and ayde of others with him , because he saith , Let Vs make man ; as if manie were ioyned together in the businesse . Not so neyther : for , Who hath knowne the minde of the Lord ? or was his Counsailor , and hath taught him ? who hath giuen him first , and he shall be recompensed ? When hee said , Let Vs make man , hee spake not vnto the Angels . Are they not all ministring Spirits ? and then how should they be creating powers ? They are our fellow seruants , creatures as we are , and beneficiaries of God his graces with vs ; not consorters or companions of his glorie . They are sent forth to minister for their sake that be heyres of saluation , not to be founders or coadiutors of our creation . They cannot be seruants in the one , and master workmen in the other : they cannot be creatures and creators : they cannot be Gods messengers and his compeeres too . So man should be created in the likenesse of Angels ; for he saith , Let vs make man in our Image . That Moses confuteth in the next verse . In the Image of God hee made man , not in the image of Angels ; vnlesse any should be so vaine to imagine that there is one and the same image common to God and Angels . Some of them did affect to bee like vnto the Almightie , and it was adiudged robberie , for a document of instruction to terrifie euery creature from such presumptuous comparisons , and to conteine all sorts within the lists of their vocation . Verily none but God is like vnto God : the Sonne vnto the Father : the Holy Ghost vnto them both . He only hath the character & image of the inuisible God , that is the first begotten of all creatures . Philip , he that seeth me , seeth the Father : againe , I and the Father are one ; without inequalitie , without dissimilitude : When he saith , Let vs make man , he leaueth no inequalitie . reddidisti authorem cum socium professus es . When he addeth , in our image , where can be dissimilitude ? Est enim Dei filius Deo patri natura aequalis , habitu minor : In forma serui quam accepit , minor est patre : In forma Dei in quo erat etiam antequam hanc accepisset , aequalis est patri : In forma Dei , verbum per quod facta sunt omnia : In forma serui factus ex muliere , factus sub lege , vt eos qui sublege erant redimeret . Proindè in forma dei fecit hominem , in forma serui factus est homo , nam si pater tantum sine filio fecisset hominem , non scriptum esset faciamus hominem ad imaginem & similitudinem nostram For the Sonne of God is equall to the Father in nature , inferior by habite : In the shape of a seruant which he did take , he was lesse then the Father : In the forme of God which he had before he tooke that shape , he was equall to the Father : in the forme of God , hee was that Word by whom all things were made : in the shape of a seruant he was made of the substance of a woman , made vnder the law , to redeeme those that were vnder the lawe . Therefore being in the forme of God he made man , & being in the shape of a seruant was himselfe made a man : for if the Father alone had made man without the Sonne , our Text wold not haue set it downe in these termes , Let vs make man in our owne image , according to our likenesse . Seeing then that here a Noune singular , dixit Deus , is ioyned with a Verb plurall , faciamus hominem ; and that the Scripture speaketh of God in the one number , and the other particularly as of one , and by the name of a multitude , as of manie : I neede not trouble you with further search to whom he speaketh when he saith , Let vs make man , but may rather call you to obserue , that there be manie persons in this vnitie of Godhead , and yet but one substance in this pluralitie of persons . The Father eternall maketh and preserueth all things by his coeternall Wisedome , with his substantiall vertue . Christ teacheth vs this cooperation of Father and Sonne : My Father worketh as yet , and I worke . Now Father and Sonne work not without their loue , their gladnesse and essentiall power , which is the Holy Ghost . If all these persons doe concurre and ioyne together in the worke of mans creation , we see the persons that are spoken vnto , and the pluralitie comprehended vnder faciamus . Againe , by the conclusion of their decree , that this excellent creature should be stamped with the print of their owne image , you may discerne the vnitie of their substance ; because all three haue but one image , ad imaginem nostram . And indeed there can be but one thing that is infinite . Will you make more then one ? Consider first where they shall be conteyned : for one infinite must be conteyned euery where , and fill all places ; But God is infinite , therefore there can be but one God. Other things increase by multiplication ; so doth not the Godhead : whatsoeuer is added to it , doth not multiplie , but diminish it . It is not good for man to bee alone , therefore God made him a helpe meet for him . With God it is contrarie , good for him to be alone , and necessarie too : otherwise hee cannot be such as the Scripture describeth him : three sacred persons without confusion , and one blessed Deitie without diuision . Noli intellegere vt credas , sed crede vt intelligas : intellectus enim est merces fidei . Vnderstand not that you may beleeue , but beleeue that you may vnderstand ; for vnderstanding is thereward of faith . The worke of creation belongeth to none but to this Godhead alone . Ierem. 10. Let the gods perish that made not heauen and earth . And on the other side , he that did it , the Angell would haue adored , Worship him that made heauen and earth . It is attributed to the Father partcularly , Act. 4. Thou O Lord God which hast made heauen and earth &c. doubtlesse against thy holy Sonne Iesus , Herod and Pontius Pilate gathered . The like is ascribed to him also in the articles of our faith , where we professe a Beliefe in God the Father Almightie , maker of heauen and earth : and yet wee hold firmely that the workes of the Godhead Quoad extra , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , actions common to the whole Trinitie , wherein all three persons doe so concurre , and keepe correspondencie , that euery one hath neuertheless some peculiar operation apart . As for example : The incarnation of the Sonne of God , was an action or common worke of the whole Trinitie ; yet the Father had a peculiar part in it , namely , to send his Sonne : And the Sonne againe had his parte , to take flesh , and to combine it into the vnitie of his person ; which is not communicable to either of the other two persons : for neyther Father nor Holy Ghost could be incarnate . It was not the Nature of God that did take the Nature of man , for then all three persons must haue beene incarnate . The Word onely , being the second person in Trinitie , was made flesh , and tooke the seed of Abraham ; the person onely was incarnate , which is peculiar to the Sonne alone , and cannot bee communicated to the Father or Holy Ghost . The Holy Ghost had another part in that businesse ; he came vpon the blessed Virgin , ouershadowed her , and by purifying that part of her substance , built vp a bodie fit for the Word . So we doe say in this worke of creation , It was a common action of the whole Trinity ; and neuerthelesse for distinction and order sake , we say , That there was one operation of the Father , another of the Sonne , and another of the Holy Ghost . The Father , as Basil writeth , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Father the commaunding cause , the Sonne the working cause , and the Holy Ghost the finisher . The Father createth by his will , the Sonne by his operation and worke , the Holy Ghost by giuing life and motion . The beginning of the worke is in the Father , and hee createth all things by his Wisedome or Word , and the Holy Ghost nourisheth , hatcheth , houereth ouer the creatures to infuse life and motion into them . In the Creed and wheresoeuer else the Father is called creator of heauen and earth , it doeth not exclude the Sonne and Holy Ghost out of this businesse , but sheweth the manner and order of the action , and which person hath precedence . Is not the creation , which was the first outward work of the God-head , fitly attributed to the first person , that is of himselfe and of no other ? Surely this work sorteth best with the Maiestie of the Father . But that doth not exclude the other two persons , as if they had no part in the matter of creation . 1. Cor. 8. the Sonne is called the onely Lord. How ? Surely not to infringe the Fathers power , but to exclude Idols and fained gods . So is the creation giuen to the Father , to exclude creatures and vaine gods ; not for derogation of any thing from Son and Holy Ghost . Act. 14. Wee preach vnto you , that you should turne from these vaine idols , vnto the liuing God that made heauen and earth . They were ioyned therefore in the creation of all things else . But the Holy Ghost did so direct the Secretarie of this busines , that here it is conspicuous : the first reuelation of the Trinitie appeareth in the creation of man , that he might so worship and acknowledge God. Besides other things that be extraordinarie here , & different from his former course : there hee spake the word and they were made ; he commanded & all things else were created : here hee taketh a greater worke in hand , because he ordereth all aboue the vulgar : there he left the beasts and trees vnto the earth to be fashioned ; here he taketh the worke into his owne handes , and frameth man himselfe : he performeth the office of a true parent ; he made the body , he infused the soule , Illius est totum quicquid sumus . There hee biddes other things come out of the earth aliue instantly ; here the producing of man hath a priuiledge , and is not done so suddenly : there was nothing but producat terra ; here the businesse is not passed ouer with a bare mandate , but we haue the summons of a Councell , Faciamus hominē . O the deepenesse of the riches both of the wisedome & knowledge of this Councell ! O great Senate , where all things were determined ! Circumspect , where euerie occurrent was foreseene ! Holy , where nothing was done vpon aduantage ! Iust , where place is not left for any complaint ! What could escape such a consultation , where the Father aduiseth with his Wisedome , considereth seriously with his holy Spirit ? not for difficultie that was found in this businesse , more then in the rest : Naturae imperat , possibilitati non obtemperat : What was hard to him , cui velle est fecisse , whose will was powerfull , that hath done whatsoeuer he pleaseth both in heauen and earth ? Whereto then serueth this deliberation ? Verily to teach vs that our creation was eminent . The skilfull hand of great Besaleel the cunning artificer of all the world , makes it eminent : the deuise held by these three sacred persons for the adorning of it , makes it eminent : the arrest & resolution of their conference , that they would make man according to their own image & similitude , makes it most eminent . Can any thing be more excellēt then the image of him that is authour of all excellencies ? Nothing certainly but the patterne it selfe . And if he be magnified of all things else , there is yet more cause that his praise should neuer goe out of our mouthes : In prosperitie , because he doth comfort vs : in aduersitie , because he doth correct vs : before we were , because he hath made vs : afterward , because he adorned vs : when we sinne , because he forgiueth vs : when wee turne againe , because he helpeth vs : when we persist , because he crowneth vs. To him be all honour and glorie both here and throughout all generations . Amen . Thus I leaue the Creator , with thankesgiuing , and come now to treate of the creature . In the next Chapter Moyses recordeth mans creation ; The Lord God also made man of the dust of the earth : That none should please themselues too much in the flesh , it was made of dust , and returneth to dust againe . But this Text calleth vs to consider of the qualitie , ornament , and fashion , rather then of the matter or substance of our creation , Let vs make man according to our image . The Scripture giueth this Image , both to the Sonne of God , and vnto man ; not alike : for man is not the whole image of God ; the Sonne is : Man is not the essentiall image , nor coeternall , nor of equall Maiestie with God , as Christ is : man is the created , finite , and image of gratuitie ; not the naturall or ingrauen image made vnto the image of God : the Sonne is the verie image of God , not made , nor created , but begotten . In the beginning God made man right ; Hee looked vpon all that he had made , and they were very good . Besides this generall goodnesse ; it seemeth here that in particular man had some extraordinarie perfection , as it were a Sunne of brightnes shining in him : for Moyses relateth not a bare creation , but a creation accomplished with the image of God. I see you are not vnwilling to heare my poore meditation and discourse hereof : let mee begge the assistance of your prayers also ; then I trust God will guide it to his glorie , & your better satisfaction : otherwise it is a hard province that I take in hand . For what experience can we haue of this light , that feele nothing but darkenesse within our selues ? Wee can haue no knowledge of this image by fruition , but by want of it . And what if the light of Scripture faileth too ? Verily either my eyes be dimme or there is not much set downe in precise termes , wherein Adam his perfection did consist ; Yet we may happily espy aglimpse thereof in the darknes that possesseth vs. Contraries set together , do cleere one another : and by the reparation of mankinde , some estimate will bee made , what dignitie it was from whence he fell . Flaccius Illiricus , a man otherwise notably learned ; when he comes to consider the nature and condition , as well of originall righteousnesse ( which is certainely a great part of the image we seeke for ) as of originall sin : dares not say they be accidents , lest he should extenuate them . So by Flaccius his implication , this image must be the very substance of man , and then necessarily eyther body or soule . Sure not the bodie ; that is but a lumpe of earth , and hath no representation of God at all : vnlesse we should make him a muddie God , as wee are called earthie by reason of these bodies of clay . Againe , when the image of God is defaced , yet wee see the bodie remaineth whole and entire . Anthropomorphites and Iewes may entertaine such opinions : Christians will easily conceiue that the bodie can be no image of God. Neither is it the soule of man ; so when a man hath lost the image of God , he should loose his soule withall : and after his fall man should haue no soule vntill his regeneration and new birth . Are not the soules of many wicked ones in hell ? Surely the image of God shall neuer come into hell , but that substance of man onely , which is destitute of Gods image . The image of God shall be with God in life , and euerlasting ioy . Let no man imagine that this image is any part of the soule now destroyed , and lost by mans fall : the other powers of the soule remayning safe and without hurt . Forseeing the soule is Tota in toto , & tota in qualibet parte , it cannot be that any part of the soule should be lost , but that the whole substance must perish with it ; yea , and this inconuenience would follow ( for contraries must be sub eodem genere ) that original sinne , which is opposite to this image , should be reckoned onely for a part of mans soule : & so the corruption thereof should not spread it se●fe to the whole man , but be restrayned only to one part of him , and the rest abide sound without infection . You see that the image of God , is neyther body nor soule , nor any part of one or other . What then ? Verily the rightnesse and perfection , connaturall and concreated in both . A faithfull Secretarie sayth here , that man was made to the image of God ; therefore it was no one portion of him that was made to that image , but the whole man. If the soule onely had beene made to the image of God , then must it be the soule alone that offended , the soule onely that is punishable for the guilt of sinne : But the Scripture testifieth that it was not the soule alone , that offended in eating the forbidden fruit ; for the eyes also were in that trespasse , the eares , the hands , the heart , and the whole body , as we see by the sequell . The soule certainely is the fayrer subiect , and the more beautifull harbour : but the bodie was not incapable of the image of God ; then how should it be the Temple of the Holy Ghost ? That which receiueth God , is capable of his image . I wil not be contentious in the cause , for the Church of God hath no such custome : but it seemeth verie reasonable , for that to carrie the image of God before mans fall , which is redeemed by the pretious bloud of Iesus Christ , and sanctified to beare this image againe . And Christ hath redeemed the whole substance of man , bodie and soule ; Know yee not that yee are bought with a price ? glorifie God therefore in your bodies , and in your spirits , which are Gods : therefore the image of God was in both . What shall I say of our Regeneration ? Doth it not shew where the image of God was placed ? Is it not a restitution and reparation of that which was decayed or lost ? And we are regenerate both in body & soule ; therefore the image of God was in both . If the bodie be renued , if it be redeemed , if it be the Temple of the Holy Ghost , if it looke to be glorified ; why should it be vnworthie to beate some portion of Gods image ? The image of God in my vnderstanding , is that high perfection of whole Adam , and the integritie of all the powers both of his bodie and of his soule , and that conformitie or congruitie that he had with God his founder and Architypus . In that which followeth you doe expect , and I will endeuour to shew , what things they be that this image doth comprehend . Some say that man was made to the image of God , in that dominion and power which was giuen him . The words following our Text , doe fauour that opinion ; Let vs make man in our image , and let him rule ouer the fish of the Sea , and ouer the fowle of the heauen , and ouer the beasts , and ouer all the earth , and ouer euery thing that creepeth and moueth vnder the earth . S. Basil . Mox atque creatus es , princeps creatus es : Assoone as thou wast created , thou wast made a Prince . again , Illud , Faciamus et Dominetur , declarat ibi esse imaginem Dei vbi potentia est dominandi : Those termes , Let vs make , and , Let him haue rule , declareth the image of Cod to be , where the power of gouernement is . And who can doubt of this in Adam , that reades how the beasts came to doe their homage and fealtie to him , as to the Lord and great maister of all the world ? The Apostle would haue the man to pray bare headed , for as much as he is the image and glorie of God : but the woman is the glorie of the man , and not the image of God. This may not be vnderstood of the integritie and rightnesse of the inner man ; thereof the woman was partaker as well as the man : in the Lord there is neyther male nor female . Therefore it must be vnderstood of the glorie of dominion ; that ecclesiasticall and oeconomicall power was giuen to the man , and denyed to the woman . So then , to be created to the image of God , is to be placed in authoritie and gouernement . Hereupon the Magistrates in Scripture are called gods , Psal . 82. because of their power . Behold one portion , not the whole image of God ; whereunto vnlesse inward rightnesse be added , that power may soone degenerate into crueltie ; and then it is so much the more dangerous in man then in any other creature , because his iniustice is armed with reason . Therefore in the image of God , we do ioine , with that power which I haue spoken of , knowledge & righteousnesse , as guardians and moderators of his power . S. Paul , Ephes . 4. placeth the image of God in righteousnesse and holinesse , figuratiuely by Synecdoche . For albeit these be principall and speciall partes of the image of God , yet more is requisite : they are not all , but such as we ought chiefly to seeke , because the rest doe follow them . And now if you please to make triall , you may finde them both very plentifull in Adam . First of his knowledge : if it may be esteemed by the obiects , it will bee plaine that hee knew God , the creatures , and himselfe . Was it possible that he , carrying the image of God , receiuing rules of his life immediatly from God , hauing most sweete and familiar conference and conuersation with God , should be ignorant of any thing that pertayned to God , and meet for him to know ? Againe , knowing God truely and rightly , what could he want in the knowledge of the creatures ? He that gaue names to euery beast , according to their disposition and nature , and hee that receiued charge from God to dresse the Garden ; needed no Gesner , no Plinie , no Aristotle to instruct him de Historia animalium , or to informe him of the natures of any of the creatures . And was his knowledge like hypocrites eyes , that see , extramittendo , non intromittendo , quicke abroad and dull at home ; able to discerne moates in others , and not beames in themselues ? No , Adam was not so ; he vnderstood as much of himselfe , as he did of anie thing else . Though hee was in a deepe sleepe when Eue was taken out of him , and felt nothing ; though the rib which she was made of , was closed vp again , and flesh put into the place thereof , that he missed nothing ; yet assoone as the woman was brought vnto him , he cryed out by and by , This is flesh of my flesh , and bone of my bone : which he could neuer haue done , without an admirable light and knowledge of himselfe and his owne nature . I haue giuen you a taste of his knowledge : consider now , and looke if it were eclipsed by anie waywardnes or indisposition of his will. The fashion of the commaundement proues the contrarie ; At what day soeuer thou eatest the fruite , thou shalt die the death . Sure the iustice of God is so vnreproueable , that he would neuer haue mentioned , much lesse inflicted penaltie , had not the will of man bene most free to performe all that was required . God made man right ; and what rightnesse could he haue without a free will ? Hee was created to the image of God ; and is any thing more agreeable thereunto , then true and perfect libertie ? Hee was crowned with glorie and honour ; and what honour can there be , where libertie and freedome wanteth ? To conclude this point then : As Adams mind did rightly know God , that he would be worshipped with feare and loue ; so did his heart and will accord to doe it affectionately with all their power . Neyther was there any thing at all in the whole nature of man ( for then he did not so much as thinke of sinne ) but that his minde might vnderstand all righteousnesse , and that which he vnderstood the whole man might desire , and that which he desired , he might performe also , without any interruption or let . Marke then the righteousnesse of that blessed man : As God was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and imbraced man with a fatherly affection ; so Adam in a kind of interchange of pietie , was all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and interteyned the loue of God with true loue againe . Oh that he had beene as firme and constant to the end as he was staight and right in the beginning . Improbitas illo fuit admirabilis aeuo . He was created to the image of God , and therefore also to immortalitie & perpetuall societie with God. If man had beene mortall by his creation , he had not then beene made to the image of God : Mortall nature is not the image of God immortall ; neyther is the immortall God a patterne of a mortall creature . Besides , death and mortalitie came of sinne , and are the rewards of sinne . And then Adam was so free from sinne , that he thought not of it before his fall ; therefore no place left for death : and where death cannot enter , there must be immortalitie . You will aske then , how he should haue bin preserued from age , from infirmitie , and from death ? Well enough , if nothing had come to procure them . Si enim vestibus Israelitarum praestitit Deus per annos quadraginta sine vllo detrimento proprium statum : quanto magis praestaret corporibus obedientium praecepto suo foelicissimum quoddam temperamentum certi status : donec in melius conuerterentur , non morte hominis qua corpus ab anima deseritur , sed beata commutatione ab animali ad spiritualem vitam : For if God by the space of fourtie yeares gaue a continuance to the Israelites attire , without any hinderance or wearing them out ; how much more would he haue giuen a most happie temperature of a certaine perpetuitie to their bodies , obeying his commaundement , vntill they had receiued a better chaunge ; not by death , wherein the soule doth forsake the bodie , but by a blessed chaunge from the naturall to the spirituall life . This is the receiued opinion of Diuines ; That if Adam had not sinned , then assoone as the number of Saints had beene accomplished , men should haue been translated from earth to heauen ; from their naturall life to the spiritual life , as we reade of Henoch and Elias . Immortalitie is the last beame , and as it were the close of Adams brightnesse , to giue continuance to the rest of his endowments ; and by them also immortalitie it selfe is illustrated . For if it be seuered from the rest , then is it a detriment , and no benefite : as in the wicked and damned , immortalitie shall be no radiant beame of light , but a perpetuitie of darkenesse . This is one point to be considered in Adams immortalitie . Another , that his immortalitie must not be measured by the extent thereof : for so you shall finde it but short , narrow , diarie ; an immortalitie peraduenture of one dayes continuance . But looke vpon it in the foundation , and there you may finde matter to proue it . For if Adam , after hee was made infirme and bruised by sinne , adiudged to death , and expulsed out of Paradise , did yet for all that linger in the earth , after it was cursed too , nine hundreth and thirtie yeares ; Iared nine hundreth sixtie two yeares , Methusalem nine hundreth and sixtie nine yeares : might they not haue liued more easily so many thousands or millions of yeares , in their healthfull Parke , if they had persisted with integritie ? No doubt they might . That holy place which cast out sinners , would neuer haue admitted death . For assurance hereof , hee had an infallible pawne and pledge in the Tree of life , as a Sacrament that consigned immortalitie to him : So he had this complemēt of Gods image , because it was in his power not to die . Farewell then mortall and immortall Adam : immortall from God , and mortall by your selfe : immortall in creation , and mortall in trespasse , mortall in acte , but immortall in possibilitie and power . Now you haue , according to the slendernesse of my vnderstanding , the whole quadrant of mans perfection ; the height , and depth , and length , and breadth , euen all the dimentions of the image of God : squared on one side with absolute authoritie ouer all the creatures , on the other side with the perspicacie of knowledge , on the third , with sinceritie of righteousnesse , on the fourth , with possession of immortalitie ; that which way soeuer he be placed , you may finde him a perfect and happie man. And who could haue desired more ? I ghesse what you think ; but so it would not haue bin well : I would haue all Praedicatores , non argumentatores , Magnifiers rather then disputers of Gods workes . Peraduenture you wish that these rich iewels might haue beene so fastened to our parents , that they should not haue lost them ; and that man when he had all this honour , might haue beene no changling . If the creature had receiued this , what should the Soueraigne haue reserued for himselfe ? Immutabilitie is so peculiar to God alone , that it cannot be communicated to any other . Doth he not say , Gloriam meam alteri non dabo ? I will not giue my glorie to another ? Doth hee not say , Ego Deus , & non mutor ? I am God , and in me is no change ? Doth hee not therein plainely let vs vnderstand , that all things else must be variable ? Doth not our Text tell vs , that his purpose was to make a man , and not a God ? Was it not sufficient that God made him right ? I , but hee left man power to sinne also . True : yet in that he sinned , the fault was not in God that left him power , but in the man himselfe , that abused this power , and converted it to the vse of sinne , which he receiued for the glorie of not sinning . Albeit he sinned by meanes of the freedom which he receiued , yet did he sinne , not because he could , but because hee would sinne : will you haue that proued ? When the Deuill and his complices transgressed , the holy Angels did not transgresse : Why ? Not because they could not , ( for they had free-will too ) but because they would not . O malum liberum arbitrium , quod adhuc incolume parum habuit firmitatis : O vnhappie free-will , which had so little constancie when it was sound . Let vs put the case , that God had giuen man such a light as hee could not extinguish : What praise ? what glorie ? what retribution should he haue expected for doing well , if he could not haue done otherwise ? what then ? If God made man right , and afterward left him in the hand of his owne counsell ; was it not that his well doing should be the more glorious , when hee had power to doe otherwise ? When the kinde father had giuen one moytie of his goods to an vnthriftie sonne , which wasted it by prodigalitie , Where was the fault , in the father that gaue it , or in the sonne that spent it to his ouerthrow ? Cur ergo non faceret Deus hominem , quamvis eum peccaturum praenosceret : cum & stantem coronaret , & cadentem ordinaret , & surgentem adiuvaret , semper & vbique gloriosus bonitate , iustitiâ , clementiâ ? Wherefore then should not God make man , although hee had a foreknowledge that the man would sinne ? when as hee crowned the man standing , ordered his fall , and did helpe his rising ; euen God that is alwayes and euerie where glorious in goodnesse , righteousnesse and clemencie . So let him be acknowledged and praysed in the Church through all generations . AMEN . FINIS . THE MISERY OF MANS FALL . ROM . 5. VERS . 9. As by one mans disobedience many were made sinners ; so by the obedience of one , shall many also be made righteous . THE obedience of Christ is much magnified , and very iustly : it fayled not in the least tittle ; it continued to the last period of humane , things , euen vnto death : he preferred it aboue life , and was content to lose his life rather then his obedience ; therefore it was great euery way . But how we may reckon so securely of it , as if we had performed it our selues ; or how one mans obedience may serue so many thousand beleeuers , euen good consciences sometimes wauer ; others that haue not beene instructed , wonder , and certaine scoffe at it as a Paradox . For satisfaction of all , the Apostle here maketh the matter plaine , by a golden comparison of the ruine and restitution of mankind . These two , being contraries , must follow one rule : But there is no other course taught , no manner deliuered for the restitution , saue that which happened before in the ruine of mankind ; Therefore all doubts , wonderments , and scoffes may cease . Christ is no lesse effectuall to bring righteousnesse into the world , then Adam was to bring sinne : But by one , that is , by Adam alone , sinne entred ouer all ; And is it possible then that Christs righteousnesse should be defectiue ? The Apostle saith no to it : As by one mans disobedience many were made sinners : So by the obedience of one , shall many also be made righteous . Quem supplantavit aliena malitia , prodesse ei potest charitas aliena . If one mans disobedience wounded mee , may not another mans obedience heale me ? Yes verily : Euen so then ( sweet Lord ) let it be thy good pleasure to deliuer me . For I was taken by theft out of the land of the Ebrewes , and cast into this dungeon , if not altogether guiltlesse , yet in respect of him that seduced me , somewhat innocent . Is not this Naomie , that beautifull creature , that was like a little god vpon earth ? adorned with his image , armed with his authoritie , inspired with his righteousnesse , furnished with an abilitie and power of immortalitie ? Yes verily But the voyce of the Turtle doue is now he● 〈◊〉 our land : a voice of sorrow and heauinesse , therefore call him not Naomie , that is , beautifull ( as she saith in Ruth ) but call him Mara , that is , bitter . For he that might haue perpetuated our glorie , in stead thereof hath left vs much bitternesse . Is it not a grieuous necessitie , that he hath conueyed guiltinesse sooner then life ? that wee should be sinfull before we haue sinned ? transgressors ere wee haue trespassed ? that one man should eate of the soure grape , and all our teeth be set on edge ? But complaints are not pleasing , when they be necessary : and I would not begin my tunes with a dump . The consideration of Gods purpose and counsaile herein is of sweeter consequence . And yet the holy One of Israel is so free from any charge in Adams fall , or other heauie occurrents in the dispensation of the Olde Testament , that his principall intents are onely in the New. Here is the bodie , there be but shadowes : here is the accōplishmēt , there is but the A , B , C , & beginnings . the truth is here , there are but figures : or if truth be there too , it is so muffled vp with ceremonies , that it cannot be easily discerned , without some lustre from hence . For the Law was giuen by Moyses , but grace and truth came by Iesus Christ. Adams reuolt , and the contagion thereof , registred in the Old Testament , are not the principall matters of God his intendment : if we should rest there and go no further , what can they yeeld vs but astonishment , horror , and sad impressions ? The chiefe decree , purpose , and counsaile of God from all eternitie , was to elect men to saluation for his glorie . In the execution of this decree Adam fell , not without the foresight of God , who in his vnspeakeable bountie would neuer haue suffered it , as S. Augustine writeth , vnlesse he had beene also of omnipotent wisedome , to extract good out of euill , and to bring light out of darkenesse . Therefore he subordinated it , made it serue his purpose , and set Adam for a signe . So our Apostle writeth , that hee is a figure of him that is to come , Vers . 14. The first man did shadow out the second : the earthy man represented the heauenly : that which should bee performed in the one , was foreshewed in the other . Adams disobedience was a typicall prophecie of Christ his obedience : the propagation of his sinne , and the punishment thereof a propheticall testimonie of the imputation of Christs righteousnesse , and the efficacie thereof . Seeing then that it pleased God in our verie fall to reueale the goodnesse of his counsell , for our restitution : to propound Adam as a type of Christ , and by wofull experience of that wee feele come from the former , sweetly to forewarne and instruct vs comfortably , what to expect from the other ; wee haue the more encouragement to attend to this comparison , that is auowed with so good authoritie : If we begin in teares , wee shall reape in ioy . If the entrance , propagation , and punishment of sinne be tragicall and sorrowfull ; the profligation of it , and the reentry , diffusion , certaintie and glory of righteousnesse will exceed in comfort . The comparison offereth vs a view of both : of the beginning and progresse of sinne , & righteousnesse too . The Apostle beginneth first with sinne ; not for order , or any originall prioritie that it had in the beginning : he saith , that by the disobedience of one man , many were made sinners ; at the first therefore was nothing but righteousnesse . Now the course is preposterous : for that is not first which is spirituall , but that which is naturall , & then that which is spirituall . Euen so the Apostle proceedeth ; not to righteousnesse , which was first in order , but to sinne , which hath gotten to be the first by disorder : Esau got precedence , but Iacob hath the blessing . As by one mans disobedience &c. It is spoken indefinitely : therefore for this one man , if we make search and enquire who he was , it is not altogether without cause . In the Epistle to Timothy , Saint Paul qualifieth Adam his offence : for hee saith that Adam was not deceiued , but the woman was deceiued , and was in the transgression . Ecclesiasticus cap. 25. A muliere initium factum est peccati , & per illam omnes morimur : Sinne had beginning from the woman , and by her meanes wee doe all die . In like sort S. Augustine writeth also , lib. 4. de ciuit . Dei cap. 11. Non existimavit Sathan . The Deuill did not thinke that the man would be easily credulous , or soone to be beguiled , but by yeelding to the error of another . As it was with Aaron , who in likelyhood would not consent to the peoples errour , for making of an Idoll , by inducements of perswasion ; but was faine to yeelde to the importunitie of their sway . As also it is not credible that Salomon did serue idols of ignorance , but that he was drawne to such sacriledge by feminine flatteries & inticements : So S. Aug. conceiueth of Adam , that he beleeued not the Serpent , but consented to his wife of matrimoniall indulgence , and would not bee seuered from his onely consort and companion , not in the communion of her sinne . Etsi credendo non sunt ambo decepti , peccando tamen ambo capti sunt & Diaboli laqueis implicati : Although man and woman both were not deceiued in beleeuing the Serpent ; yet both of them were catched and intangled in the Deuils snares . But when God sayth in Genesis , Behold Adam is become like to one of vs , knowing good and euill , it confuteth S. Augustines coniecture , and sheweth manifestly that Adam also was circumvented with errour , and ouertaken in fraude : else why is this worke put vpon him ? Wherefore doth God vpbraid him so ironically , that he is now like vnto God ? This Sarcasmus , in my vnderstanding , is a taxation of his credulous temeritie , in beleeuing the Serpents promise . Irridens vtique Deus non approbans hoc dixit , quod putabas te similem fore nostri ; ergo quia voluisti esse quod non eras , desijsti esse quod eras . S. Ambr. de Elia & ieiun . For God speakes it by derision , not by allowance : Thou haddest a conceit to become like vnto vs ; therefore in affecting to be more then thou wast indeede , thou hast lost euen that excellencie which thou didst receiue . When S. Paul writ to Timothie , that Adam was not deceiued , but the woman ; he meant not to extenuate the mans offence , or to exempt him from the fraude or imposture of the Deuill : but to shew whether sexe was more credulous , infirme , and like to be seduced . Herein he concludeth the woman to be the weaker vessell , and forbiddeth her to teach in the Church , because that when she was yet perfect and sound , the Serpent began with her as the easier to be deceiued . Saint Paul did thinke that the Serpent would resort to his former instrument , and so hold the ministrie in lesse regard , for the weakenesse of their sexe . Behold S. Pauls proiect in the words to Timothy . Here in this Text another matter is in hand . No question here , whether the man or woman was first in preuarication : were that the point , the Deuill in his pride would haue the start of both ; Hee was a sinner from the beginning . The propagation of sinne is the thing now considerable , and what person it was that brought a succession of sinne throughout all mankinde . And as well here , as in all other places , the Scripture attributeth the matter of propagation , not to women but to men . Therefore we will dismisse Eue , if you please , as our Sauiour Christ dismissed the woman taken in adultery ; not for an innocent , but because she is not here impleaded : Adam is the man which the Apostle now chargeth . Wherewith is it ? For gluttonie , or intemperance of his throate ? No : there was affluence of all other delicacies in Paradise to satisfie such desires . Is it for his curiositie and vaine loue of knowledge ? Neyther : For although that be a fault , to be wise beyond sobrietie , yet could it not haue brought so heauie a sequele . What was it then ? He affected that fruite , Non vescendi libidine , sed animositate exultandi ; not in any lingering desire to the meate , but in a kind of lustinesse to breake out . What greater lustinesse , then that this childe of the earth was not content to be like vnto God , vnlesse he might also be equall with him ? Quid huic deerat , quem misericordia custodiebat , docebat veritas , regebat iustitia , pax fouebat . Sed heu ad multam insipientiam & perniciem sibi ac posteris suis descendit de Hierusalem in Hiericho . Siquidem incidit in latrones à quibus legitur despoliatus . Annon despoliatus qui domino veniente nudum se esse conqueritur . nec vero poterat revestiri , vel ablata sibi recipere vestimenta , nisi Christus amitteret sua . O venenum quod non curatur nisi veneno . Saint Paul heere frameth two inditements against him : the one for disobedience ; the other for transmitting his sinne . By one mans disobedience many were made sinners . Obserue the right valuation , and true qualitie of Adam his trespasse : that it was not any light errour , but an absolute prevarication of both Tables ; a disobedience to God , and a grieuance vnto men . Primordialis lex est data in paradiso quasi matrix omnium praeceptorum : That first Law ( saith Tertullian ) giuen in Paradise , was the summe and comprehension of the whole diuine Law , that was published afterwards . Therefore in the breach thereof , all manner of offences are conteyned . But if the fruite were good , why should it not be tasted ? if it were euill , what did it in paradise ? The fruit certainely was good , but obedience better ; because the whole law is performed with obedience . Indeed nothing is more expedient for the soule then obedience . And if it behooue euery soule to obey : the seruant his Lord , the childe his father , the wife her husband ; all to obey the Prince : how much importeth it man to obey God ? for rebellion is as execrable as witchcraft , which is a manifest reuolt and disauowing of God : and he hateth nothing more then the disobeence of his commaundements . That now is this one mans case . As by the disobedience of one man &c. If I should here discusse , where his disobedience began first ; whether in his minde , or in his body : some happily would say , as S. Augustine writeth , That it were more worth our labour , to seeke remedie to get out , then to argue how or by what part we came first into the pit of sinne . And that , God willing , shall not bee omitted in the fit place , but reserued to another time . In the meane while , Quod si quisquam dicat , If any man thinke ( saith S. Augustine ) that the bodie is the first cause of all sinnes , certainely he hath not well considered the whole nature of mankind . Indeed the bodie that is corruptible , aggrauateth the soule , and the earthy mansion keepeth downe the minde . Vt vidi , vt perij , vt me malus abstulit error ? Oftentimes our right eyes offend vs , because they roll , they wander ; they are regenerate but in part , and death entreth into the soule 〈◊〉 that window . Si oculus tuus fuerit nequam , totum corpus est tenebrosum : If thine eye be euill , thy whole body is full of darkenesse . Shut that window in the name of God , make a couenant with it , turne it away that it behold not vanitie ; Giue not your members as weapons of vnrighteousnesse vnto sinne . Surgit ira : noli dare irae linguam ad maledicendum , noli dare manum aut pedem ad feriendum . non surgeret ista ira irration abilis , nisi peccatum esset interius , sed tolle illi regnū , non habeat arma vnde contra te pugnet : discet etiam non surgere , cum arma non coeperit inuenire . S. Aug. Tract . in Ioh. 41. The bodily members are the instruments , they are not the originall of sinne . Will you haue a proofe thereof in the matter we handle ? It is not to be doubted , but this one man , and the woman too , had seene the Tree of the knowledge of good and euill formerly without any lust or desire to taste the fruite : the faith that he then bare to God , was a guardian to his heart ; and that to all his senses . But after his heart had once reuolted from faith and loyaltie , all the outward senses were corrupted with it instantly . Euerie man is tempted , when hee is drawne away by his owne Concupiscence , and is entised . Then when lust hath conceiued , it bringeth forth the act of sinne , but the beginning is from the mind within . Out of the heart come euill thoughts , murthers , adulteries , fornications , thefts , false testimonies , slanders . Non potest fieri ( saith S. Augustine ) vt habeat mala facta , qui habet cogitationes bonas ; facta enim de cogitationibus procedunt : It is not possible that a man exercised in good thoughts , should be much tainted with ill actions ; for all actions proceed from our thoughts . Then keepe thine heart with all diligence , for thereout commeth life . Therefore I cannot hold with them , that make all the sinnes of the soule to proceede from the bodie : so the wicked Angels wanting bodies , should want sinne too ; and the spirits of the damned assoone as they bee sequestred from their bodies , should cease also from their sinne . It is but a Poets opinion concerning soules puritie : Igneus est ollis vigor & Coelestis origo Seminibus : quantum non noxia corpora tardant ; Terrenique hebetant artus , moribundaque membra . Virgil is no classicall authour in matters of doctrine : the Fathers of the Church are more authenticall S. Bernard speaking of the soule , saith otherwise ; Prior reparanda est , quam constat corruisse priorem . Anima siquidem corrupta in culpam , fecit quoque vt corpus corrumperetur in poenam . So S. Augustine resolueth the doubt ; that the corruption of the flesh , which ladeth the soule , was not the cause , but the punishment of the first sinne : and it was not the corruptible flesh that made the soule sinfull , but it was the sinne of the soule that made the bodie corruptible . Est mens primum veteris hominis membrum , & primus peccati administer , nativa prauitate infecta , & suggestionum Sathanae capax ; hinc motus praui , mali & de malo , quamvis nihil accesserit vltra his mens impellit voluntatem , quae tunc altera peccati ministra efficitur , & concupiscentias parit , tunc tandem corpus ab animo impulsum totum accenditur , huc atque illuc transuersum rapitur ; omnes sensus adeoque omnia corporis tyranni arbitrio se sistunt , ad perpetranda omnia quae imperat . hinc fructus amari qui Gal. 5. recensentur . The minde is the first member of the old man , and minister of sinne , infected certainly with originall prauitie , and capable of Sathans suggestions ; from hence come ill motions which are euill , and proceede from euill , if there were nothing else : but with these the minde stirreth the will , which is then made another minister of sinne , and bringeth forth concupiscence : then the bodie , being summoned by the mind , is kindled , is transported hither and thither ; so the senses , and all parts of the bodie , offer themselues at the tyrants pleasure to do all his commands : thereout spring those bitter fruits that are rehearsed in the fift of the Galathians . Whether it were the one or the other : that the bodie were in disobedience before the soule , or the soule before the bodie : whether the blinde did leade the lame , or the lame were guide to the blinde ; behold now both are fallen into the ditch , and ouershadowed , not with a cloud , but with a verie night of darkenesse . In this one mans disobedience we see that verified , which Christ saith in the Gospel , They that doe euill shun the light , because their workes are euill . He is no sooner fallen , then he becommeth Lucifuga , affecteth darknesse , and flyeth to the couert to hide himselfe . His body and the parts thereof , are the same that they were before ; but then they were seene with glorie , and now they are couered with shame : his wil is auerse , his heart is full of feare and distrust , his very minde is darkened , which should be the light , the watchman , the Centinel both of body and soule ; and if the light thereof be turned into darkenesse , O how great must that darkenesse be ? Greater verily then the darknesse of Egypt , which was not so vniuersall , but that there was light left in the land of Gosen , where the children of Israel were . But here , after mans disobedience darkenesse preuailed ouer all . No power of the minde , no part of the bodie free or cleere : hee is not absolutely depriued of naturall faculties , and endowments of reason , iudgement , will , as if he were become a blocke ; but they are depraued and decayed : he knowes still , marie it is but in part ; and what part ? his mind doth vnderstand , but humane things , & not diuine ; earthly , & not heauenly businesse : his will doth affect also and desire ; & what ? sure bodily pleasures or delights , not spirituall ioyes . Wist ye not that when the fountaine of all goodnes was forsaken , nothing would remaine but sinne ? when the father of lights was left , that darkenesse would couer all ? Sine tuà luce ô lux beatissima non est veritas , adest error , adest vanitas : non est discretio , adest confusio : adest ignorantia , non est scientia : adest caecitas , non est visio : adest invium , non est via : adest mors , non est vita . S. Aug. Solil . cap. 3 . Without thy light , ô blessed light , there is no truth , all is error , all is vanitie : there is no distinction , all is confusion : all is ignorance , there is no knowledge : all is blindnesse , there is no sight : all impassible , there is no way : all is death , there is no life . When he beleeued that which the Deuill promised , was hee not very worthie to finde that which God threatned ? You haue heard the mans disobedience to God : It resteth now to shew , how also he offended his neighbor therein , namely , by transmitting sinne to his posteritie . By his disobedience many were made guiltie : Here I doe willingly call you to remembrance , that Adam did not sinne as an ordinarie person ; for so his sinne had rested in himselfe , and determined there . It was Iobs perswasion in his owne particular : Though I had indeed erred , mine errour remaineth with me . Doth it not hold good correspondencie with the rule of Iustice ? The soule that sinneth , that soule shall die . Adams case is not so , it is extraordinarie . As God had beautified the whole nature of mankind with excellent gifts in this one man , vpon the condition of his loyaltie and obedience : so was he resolute to bereaue it of them all in him againe , assoone as he began to be refractorie or disobedient . Who can distaste this iustice , or finde any harshnes in it , when both were propounded vnto the man vpon equall termes ? Hereby also it may appeare that Adam sinned , not as a priuate man : but as the common root or stocke of mankind ; as a publique person , and father of vs all . When sinne had once got hold of his person , must it not needes taint vs all that are partakers of his nature ? Because we were all enclosed in his loines when he sinned , hee branded vs all with the prints and tincture of his rebellion . So this disobedience rested not in Adam , but became hereditarie : it was not personall in him alone , but naturall to vs all , and a matter of succession . It made him a trespasser , & vs all sinners with him ; whether Pelagius will or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . None is free , not a childe of a day olde , though Anabaptists be mad for it . We doe all die ; neither doth there liue a man vpon earth , which shall not see death : and therefore we doe all sinne , For death is the reward of sinne ; or else some should be equal vnto Christ , and die without guiltines . It is cleare and manifest that many die before any act of guiltinesse be committed ; as infants : therefore they must haue the guiltinesse of their death deriued from others : That the Apostle auoweth here to be originally from Adam . As in one person there be diuerse members , which be all guiltie when the person is conuicted : so in the nature of mankind , there be many persons , as it were seuerall members and parts thereof , and when the whole was corrupted , euery particular , communicating therewith , must needes haue the same tainture . And as a cankred roote , doeth send foorth cankred boughes ; a masse of leauen , leuened loaues ; the egges of a Cockatrise , venemous serpents : so Adam entring into disobedience , begetteth disobedient children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of an ill bird , worse chickins . The holy Ghost is my warrant , that Adam did beget a sonne , not according to the image of God , whereunto he was created himselfe ; for that was then abolished , but in his owne image , when it was fowly degenerated . Iudge now whether we doe beare the punishment of another mans transgression , or are guiltie in our owne faults . If one mans disobedience brought such an Iliade of sorrowes ; what must our guiltinesse be that haue added many , and many actuall transgressions to his originall corruption ? Much euery way , & too too much . Let no man then qualifie Adams sinne , or his owne , with vaine excuses ; as if his disobedience had not bene capitall , but veniall , and a trifle to eate of an apple . The lesse the thing was that God did forbid , the more easily he might haue forborne , and kept the commandement . No , no , there is not any thing light , not any thing little , not any thing of small regard in disobedience , and disobedience of God , and of such a God as he had shewed himselfe to Adam : all is heynous , all horrible , all heauie , all a talent of lead . Yet in this passage I will commend a caution vnto you , and wish diligent heed to be taken of two extremities ; That we neyther extend our corruption too farre , lest we depraue the glorie of our Creator : nor eleuate it too much , lest wee depresse the benefite of our Redeemer . The Scholemen and Church of Rome , runne too much on the left hand , and offend in the latter ; whilest they goe about to make originall sinne ( that is , the venome which Adam hath conveyed vnto vs ) to be but a light and superficiall accident , easily remoued ; and , as they termed it in their late Councell of Trent , not true sinne , but only the froth and scumme of sinne , Session . 5. can . 6. When originall sinne is thus extenuated , consider ( I beseech you ) what , and how little it is that they leaue to the redemption and benefit of Christ ? Not actuall , not any great or enormious sinne ; such must be holpe by our owne penance , prayers , almes , and satisfaction : Nor my foule spots of originall sinne ; that they account to be but an abilitie , or disposition to sinne , and a matter of nothing . So by their doctrine , the Sonne of God watched and prayed , and fasted , was tempted with hunger , thirst , buffets , scourges , indignities , and with a most painefull and shamefull death , for a matter of nothing . What is contumelious to the gratious benefit of our redemption , if this be not ? Is not this to giue a thousand to our Redeemer , and ten thousand to our selues ? Illyricus runneth vpon the rocke , which is on the other side , and goeth too far on the right hand ; perswading that the sinne which Adam hath conueyed to vs , to be our very substance . Sure there cannot be any thing added to the disease in this kinde , but that which must detract from the Creator : our substance is of his building . And is it not a strange amplification of the disease , that brings dishonour , instead of glory to the Physitian ? If original sinne be of mans substance , must it not needs haue tainted Christ ? it is most certaine that he tooke our whole substance : how could he be true man , without the substance of man ? This sinne which is transmitted to vs all , is no part of mans nature , but a deprauation of it , spreading it selfe ouer all , & creeping into our marrow and most hidden entrailes . There is a secret poison within vs , like vnto the graines of Mustard seede , little in the beginning , but groweth to a great tree . There want no subtile practises without vs , according to the depthes of Sathan , insinuated so couertly , that they are scarce marked from whence they come , nor whither they tend . I would I were able to distinguish them vnto you : but I cannot deliuer that which I haue not receiued . There is morbus Mentis , and morsus Serpentis : malum innatum , and malum seminatum : pactus Cordis , & seminarium hostis . They are not one , but agree in one : both are the sower fruites of this mans fatall disobedience . Thereby hee receiued the one , admitted the other , and transmitted both vnto vs all : And they are sufficient , eyther for conception or production of sinne . So by one mans disobedience wee are all made sinners . Peraduenture some will say , that this man , by whom sinne came , was receiued into fauour againe . And what question soeuer others may make , my opinion is verily according to charitie , that Adam was saued , and had present forgiuenesse of his sinne . Then you will aske , how he should transmit that sinne to his posterity , that was remitted to himselfe ? Saint Augustine answereth , that the Saints children discend from their parents by carnall generation , not by spirituall regeneration . But Adams sinne was forgiuen : I graunt it , yet that was not a matter of nature , where the fountaine of generation rested ; the forgiuenesse of his sinne was a matter of Grace , in the power of GOD , not in Adams flesh . For how was his sinne forgiuen ? not by taking sinne absolutely away from him , but by not imputing it vnto him . This imputation was not in Adams power , but in Gods good pleasure ; therefore he could not transmit it to his posteritie : He transmitted onely his owne tainture and mortalitie . You know how the Husbandman doth purge and cleanse the seede that hee casteth into the ground ; he thresheth it from the straw , winnoweth it from the chaffe , siftieth it from all hoore , and so soweth bare and cleane corne : yet it commeth vp not pure corne , but ioyned with straw , and couered with eares . How so ? Because it had these purifications , not naturally , but outwardly , by the paines and endeuours of the Husbandman . And as it was amongst the circumcised Iewes ; their children were borne with the foreskin againe vncircumcised , because their circumcision was not inward or naturally in the parent , but added outwardly by humane violence : So it stood with Adam ; though his sinne were forgiuen , yet because his righteousnesse was altogether in Gods imputation , not in his owne nature , he transmitted sinne and mortality , which he had in himselfe : and could not transmit righteousnesse or immortality , because they were altogether outward , in the power of God. Another Item the Apostle giueth vs , that seeing our sinne commeth from our selues , God is not authour thereof . Dauid speaketh truely of the holy One of Israel ; Thou art not a God that louest wickednesse , Psal 5. Were it not strange then for him to be authour of that which he doth not loue ? S. Iohn reduceth all the sinnes in the world to three heads , the concupiscence of the flesh , the lust of the eyes , and the pride of life . These , the same Apostle saith , are not of the father , but of the world . Sinne is a thing repugnant to the nature of God , and contrarie to all his properties . It cannot stand with his goodnesse : for being the chiefe and soueraigne good , he cannot be authour of euill ; seeing euerie one affecteth , not that which is opposite , but that which is conformable and agreeable to his nature , And God is light , and in him dwelleth no darkenesse at all . Againe , it were some impeachment of his power , to be authour of sinne : for without any euill God is able to doe what good he will. The wisedome of God will not admit him to be authour of sinne . Good is the proper obiect that draweth euery one his desire ( as the Philosopher disputeth truely ) and euill is neuer desired nor sought after , but through error , when that which hath but the face and outward appearance of good , is mistaken for it , which hath the true nature of good indeed . So God cannot be the author of sinne , vnlesse you derogate some thing from his wisedome ; And O Lord thine eyes be cleere , thou canst not see euill . If he were authour of sinne , hee should diuert and turne men away from himselfe ; and that were a plaine deniall of himselfe , not fit , not possible to comply with his truth . Neither can it hold correspondencie with his mercie : for he pittieth and is mercifull to them that sinne ; therefore he cannot be author thereof . To be short , it will not sort with his iustice : for hee punisheth sinne , because he is iust ; and then he cannot be authour of it , but he must needes be vniust . And is there any vnrighteousnes with God ? That is an absurditie to be detested , not confuted . God forbid . God forbid , saith Elihu vnto Iob , that wickednesse should be in God , or iniquitie in the Almightie . He sent his sonne to take away the sinnes of the world , and to dissolue the workes of the Deuill ; therefore he createth them not : for if I build againe the things which I haue destroied , I make my selfe a trespasser . Inventor vitij non est Deus , Angelus illud Degener infami conceptum mente creavit . Sinne , as S. Iohn defineth it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a depriuation of that rightnesse which the law requireth in our actions : and God which calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Ens , is causa essendi , non deficiendi , of being , and not of fayling . Seeing God is Ens , men of indifferent iudgement may see that non esse ad Deum non pertinet . Lux non potest gignere tenebras : Sol illuminat sua natura sed non inducit tenebras ; recedente vero Sole sponte sequuntur tenebrae . Ita Deus qui natura sua bonus est , si recedat a nobis , hoc est , iustis de causis gratiam suam nobis subtrahat , vel vt puniat nos , vel vt alijs gratia sua magis sit conspicua , sponte peccatum sequitur . Nec necesse est vt causam peccati alibi inquiramus , quum interiorem habeamus malam voluntatē , ad quam accedit suggestio Diaboli . Light cannot breede darkenesse , the Sunne lightneth properly , and induceth not darkenesse ; but when the Sunne goeth away , darkenesse followeth of their owne accord . So it is with God , who is good in himselfe ; when hee withdraweth his graces from vs vpon iust causes , eyther for our punishment , or to make his goodnesse more conspicuous vnto others : when God hath retyred himselfe from vs vpon any occasion , sinne is at hand by and by to take place of it selfe . Let vs therefore lay the blame of sinne vpon the Deuill that deuised it , and vpon our selues that consented vnto him : let vs not charge God foolishly , but magnifie and praise him for his infinit goodnesse and mercies , in abolishing the workes of the Deuill , and beseech him to beate downe that crooked Serpent more and more vnder our feete , euen for his Christ his sake . AMEN . FINIS . THE SWEET MYSTErie of mans Reparation . ROM . 5. VERS . 19. As by one mans disobedience many were made sinners ; so by the obedience of one , shall many also be made righteous . THE last Sabbath I discussed the former part of this Text vnto your most honourable houshold , and now , by the assistance of God his holy Spirit , & your Princely patience , doe purpose to vnfold the second . Three points are here to be cleared ; first , who this obedient person was ; secondly , the manner of his obedience ; thirdly , the validitie . As to the first : This age doth not affoord such plentie of obedience , as may make the person here spoken of , doubtfull or ambiguous . If bare profession were good obedience , Christ would neuer haue told the Iewes , that Publicans and Harlots should goe into the Kingdome of God before them : Saul , neuer intending obedience , pretends it all in vaine . Some Philosophers left all they had that when they were rid of worldly cares , they might haue the more libertie to follow vanitie : Et nolebant censu abundare terreno , vt abundarent magis sensu suo . S. Bern. If some certain religious people , haue deuoted themselues to obedience , their vowes make the title fayrer , but not the obligation stronger . S. Bernard decyphered such vanities long agoe , Sine defectu pauperes , sine despectu humiles , sine labore diuites esse volunt : Holy and obedient people indeed , that will be poore without want , humble without contempt , rich without labour , and obedient without any reknowledgement of allegiance . They will not be like vnto other men ; therefore sauing our Aphorisme against retaliation and Christian charitie , that nothing be done in reuenge , if other men wil be as peremptorie againe , not to be like vnto them , there shall be no great cause left ( as I suppose ) for Church or Common-wealth to complaine . The importunitie of their challenges , makes mee to put difference in those that be obedient : the person that our Text speaketh of , is obedient vnto God ; these pretenders , are obsequious vnto men , to S. Frauncis , Benedict , Dominick , Ignatius Loyola , and their superiours . But why should Christians , that are borne of God , take names from men ? Non ad hominis nomen ambulo , Christi nomen teneo . Perirem si essem de parte Pauli ; quomodo non perirem , si essem de parte Donati . His obedience stood in performing his fathers will ; theirs is exercised in vpholding mans inuentions , or if they labor in obeying God , it is but in part , and he was obedient perfectly : his person was infinite , theirs is finite ; his innocent , theirs sinfull : his obedience is applicable , and beneficiall vnto others : if theirs be memorable for imitation , it is well ; it can neuer be applicable for expiation . The obedience that maketh others righteous , must be complete , absolute , continuall ; so was neuer any humane obedience : it is interrupted often , it hath manie intermissions , therefore I maruaile what security they can finde , that follow after it . I should be the more affraid for such a helpe : without it , I haue nothing to feare but my cause alone ; if I should repose my selfe vpon this broken staffe , I must feare it , and my cause too . Refugium nostrum non est tale : The obedience of Iesus Christ , is perfect obedience , full of securitie , voyde of feare . He is the person then , by whose obedience many are made righteous . His obedience was admirable , and it sutes well with his person , which is wonderfull , singular , and not to be matched : Dauids sonne , and Dauids Lord ; the sonne of Mary , and the father of eternitie ; the sonne of man , and the sonne of God , Who being in the forme of God , thought it no robberie to be equall with God : but he made himselfe of no reputation , and tooke vpon him the forme of a seruant , and was made like vnto men , and was found in shape as a man. He humbled himselfe , and became obedient vnto the death , euen the death of the Crosse . Two entyre & perfect natures , combined & glewed together in one person , Emmanuel , God and man. This makes another doubt , whether his obedience was performed in the humanitie , or in the diuinitie , or in both together : I answer , that he was obedient in the humane nature alone , not in the diuine . If the diuine nature could haue yeelded obedience , had not his incarnation beene superfluous ? If the diuinitie had bene obedient , it must haue died too ; for he was obedient vnto death : and is it possible to haue a mortall diuinitie ? There was no congruitie , that one nature should vndertake the obedience imposed on the other : behold a confusion , for the Godhead to entertaine and handle the businesse of the manhood . Therefore his obedience was performed in the humanitie ; Destroy this Temple , and I will raise it vp in three dayes : This hee spake of his bodie . So S. Peter saith , That he bare our sinnes in his body ; and our Text teacheth vs , That it was the obedience of one man. It was not then diminutio diuinitatis , no abatement of his godhead , but depositio corporis , an humiliation of his bodie alone . And that had not auayled without an vnion , and concurrence of both natures in one person . Tolerare passiones nunquid posset nisi homo ? Mori & crucifigi & humiliari posset nisi homo ? S. Aug. in Psal . 90. If he had bene God onely , he could not haue bene obedient if man onely , he had not beene sufficient . But when the same person that was creator of all things , became obedient , and obedient vnto death : what is it that his obedience could not worke ? the death of all the creatures of the world , is not equiualent : it is preponderant , and preferred in the ballance of Gods iustice . Tam potens fuit ad priuilegium , tam diues ad pretium , vt si vniuersitas captiuorum in redemptorem suum crederet , nullum tyrānica vincula retinerent . The obedience that the sonne of God performed in his humanity , was so potent for priuiledge , so rich for price , that if the whole multitude of captiues had beliefe in him , none could remaine in the tyrants bands . But of the validitie more hereafter : now we are confined to the affaires of his person . If man had not ouercome the enemie , hee had not beene ouercome iustly . Againe , if God had not giuen saluation , we could not hold it firmely , vana salus hominis . And if this man had not bene God , he should not haue beene partaker of incorruptibilitie , and then hee could not transmit it to vs : hunc hominem Deus , non vt alios regebat , sed gerebat . This man , as Saint Augustine saith excellently , had a prerogatiue aboue all others : God did not gouerne him barely , as he doth euery one else , but he bare him too . His manhood was inseperably conioyned and supported in the vnitie of the godhead ; so as death it selfe , that seuereth man and wife asunder , that deuideth bodie and soule , and parteth all things else , could yet make no seperation here : but then , euen in the death of his bodie , the diuinitie did adhaere , and was coupled with it in the graue ; otherwise it had followed the condition of all flesh else , seene corruption , and abid in death . Seeing then that there is so firme an vnion of the Godhead and manhood in one person , the obedience which the manhood performed , may rightly be valued at an infinite rate , as if it had beene done by the Deitie it selfe . If Dauid thought he did Saul wrong , and was touched at the heart , when he had cut off the lap of Sauls garment ; and yet the garment was not himselfe , but neere vnto him : then may the Godhead much more iustly reckon euerie thing done vnto himselfe , that was done vnto this flesh , which cannot be seuered from himselfe . Concerning the manner of his obedience , manie things are of profitable consideration , which I suppose you haue heard lately : but none more memorable , then the alacritie and cheerefulnesse of his obedience ; which I purpose to insist on . Desiderio desideraui , I haue earnestly desired to eate this Passeouer with you : Hee was sure that he himselfe should then also be made a Passeouer , and be offered vp as the Lambe of God , that taketh away the sinnes of the world : hee knew then that he should suffer a most painefull and ignominious death ; which any man else would haue desired as earnestly to auoide , as he did vehemently long to vndertake . Not that death was any way pleasing to him in it selfe , but to declare his affectionate readinesse in obedience to his father , and his great thirst of our saluation . You may reade of the like profession that he maketh in the Psalmes : Sacrifice and meate offering thou wouldest not haue , but hast fitted me vp a body . Then said I , lo , I come . In the beginning of the booke it is written of me , that I should fulfill thy will : O my God I am content to doe it . In which words , I may commend three things to your obseruation : 1. That God neuer appointed the sacrifices of the Olde Testament for ransomes of sinne , but for figures of the true Sacrifice . 2. That the obedience of his Sonne , is a full propitiation to appease his wrath . 3. That the Sonne offereth that sweete smelling sacrifice of his obedience , with all cheerefulnesse . In this point , the Metaphor wherewith the Sonne of God doth expresse the voluntarie addiction of his obedience , is emphaticall , and worthy of reuiew . Aures perforasti mihi : He alludeth to the ciuill ordinance , Exod. 21. If a seruant care not for his freedome , and say , I loue my Maister , and will not goe out of his house : Then his Maister shall bring him to the Iudges , and set him to the dore , or to the post , and his Master shall bore his eare through with an awle , and he shall serue him foreuer . I say too little , when I say Christ obliged himselfe to such obedience . He professeth more in the Psalme , aures perforasti mihi , that both his eares were bored through , & the obligation of his obedience doubled aboue all others . How ? Sure hee addicted himselfe not to outward obsequies alone , as voluntarie seruants vsed to do ; but to obey the very inward thoughts , & intendments of his fathers will , he left no tittle vnperformed . Where shall we finde the like ? Isaac his obedience is commendable : hee was not refractorie when his father would offer him vp in sacrifice , but yet he was bound : And , O Lord , thine hands needed no bands , nor thy feete to be tyed in fetters of brasse . Ioseph would not contend with his brethren , when they had agreed to put him to death : but did hee not vse deprecations ? They acknowledge it , Gen. 42.21 . We haue verily sinned against our brother , in that we sawe the anguish of his soule , when he besought vs , and we would not heare him . Mee thinks I see how pittifully he stood in the midst of them , when they began to strip him out of his coat ; how his colour went away with the apprehension and feare of death ; how his cheekes were all to be raied with teares ; how his eyes were turned euery way : sometimes to one brother , somtimes to another , sometimes to all at once ; sometimes to the ground where his bodie should fall , sometimes to the heauens , that should receiue his soule . Did not these wofull lookes pleade for him ? were they not vocall ? Yes indeed , and patheticall Orators . And after that with beating his breast , hee had gained passage for his voyce , hee added words to this effect : Alas ! what haue I done worthie of this that you goe about ? If I tolde any thing of you , it was but truth , and tended to your reformation : if my dreames be offensiue , they came by the instinct of God : if you mislike my cōming , it was my fathers pleasure ; I came to see how you did , and shall I now die ? O spare my life for the respect you haue to your owne bloud : spare it ( I beseech you ) for the reuerence you beare to my fathers age ; is hee not also yours ? Spare it , if you regard not men , yet for the feare you haue of God : or if none of all these can moue your bowels , for my life ; let me haue my coate , this partie-coloured coate , the ornament of my youth , and the pledge of my fathers loue , for an hearse to shroude and couer me when I am dead . Maruaile not at Iosephs obtestations ; he was but a figure of obedience , and the figure must euer be inferior to the truth . Christ himselfe vsed no tergiuersation , no deprecation : he is accused , and holds his peace ; he is charged , and saith nothing to it . But as a sheepe led to the slaughter , so opened he not his mouth . He died willingly . Saint Peter , and the rest that dyed for the testimonie of this obedience , did it patiently , but not altogether willingly : I haue warrant and authoritie enough for it , When thou art old , another shall gird thee , and leade thee whither thou wouldst not . If there were any other means for vs to come to Christ , who would die ? Indeed ( saith another great Apostle ) wee that are in this tabernacle , sigh and are burthened , because we would not be vnclothed , but be clothed vpon . Saint Paul would be like Henoch , Elias , or those that be aliue at the day of iudgement : they shall not die , but they shall be chaunged . So S. Paul desireth , not to be vnclothed , but to be clothed vpon , that mortality might be swallowed vp of life . Although we go from labour to rest ; from expectation to possession ; from the race to the gaole ; from faith to fruition ; from a pilgrimage to our countrey ; from the world to God : yet the passage being rugged , mingled with asperitie , hauing some of the gall and vineger in it , that the Iewes gaue vnto Christ , maketh it vnpleasing vnto vs : But these lets and rubbs , could neyther hinder nor abate any thing of his cheerefulnesse . Oblatus est quia voluit : if he had beene vnwilling , he was not vnable to hold his life against all the world . When the Iewes sent their Sergeants to apprehend him , he meetes his aduersaries in the mid-way ; he offereth himselfe , and askes them whom they seeke . When they said , Iesus of Nazareth , he denied not , but acknowledged himselfe , and said , I am hee . No perswasions could diuert him from this obedience : his disciples say , Master , the Iewes did seeke for thee of late to stone thee , and wilt thou go to Hierusalem againe ? He answereth roundly , Are there not twelue houres in the day ? If any man walke in the day time , he stumbleth not , because he seeth the light of this world . God his calling is like this day light , which suffereth not a man to wander , or to goe astray out of his way : in obedience of this calling , he goeth on to Hierusalem couragiously , and feares no swords , nor staues , but offereth himselfe the second time , and askes them , whom they seeke ? Here is no vnwillingnesse or pusillanimitie ; that was rat her with his aduersaries : they did shrinke , goe backe , and fell to the ground . Where is the terror and defence of their armed men ? forsooth with one word , and acknowledgment of himselfe , and with his bare voyce , saying nothing , but , I am hee ; the whole multitude that came against him , fierce in hatred , and terrible in power , were smitten , repelled , and ouerthrowne without any weapon at all : Was there euer such a Hee ? You may easily accompt what this Hee will doe , when he iudgeth , that did so much when he was iudged : what he may doe when he raigneth , that could doe this when he obeyed . When he saw the wrath of God stirred vp against all creatures for our sinne , I cannot tell you whether it was with more pietie or wisedome ; with greater mercie or iustice ( for I thinke all the vertues in the world , did concurre together in this one action ) but I am sure that it was with great willingnes , and powerfull successe that he cryed , Si propter me haet tempestas orta sit , tollite me , & mittite me in mare . And what tempest could be raised for his sake ? that I will also shew . It was not without a robberie of the Sonne of God , that Lucifer did affect his greatnesse : it was not without a robberie of the Sonne of God , that our first parents did affect that knowledge , eritis sicut dij : And the Father would not dissemble , nor passe ouer his sonnes iniuries without reuenge ; For the Father loueth the Sonne alwayes . For him hee destroyed many Angels , and sentenced all men : What did the Sonne when he saw the Father so iealous for him , that he spared no creature ? To the intent that it may be knowne ( saith he ) that I also loue the Father , behold , by me he shall receiue againe many of those , that forme he had in a manner lost . Therefore seeing this tempest is risen for my sake , take me and cast me into the sea , and you shall haue a great calme . Indeed he did see the assault of the rauening Wolfe , and tarrieth not vntill hee had surprised the sheepe , but maturely interposeth himselfe in the gap . O good sheapheard , that giueth his life for his sheepe . Peccat iniquus , & punitur iustus , delinquit reus , & vapulat innocent , offendit impius , & damnatur pius : Quod meretur malus , patitur bonus : Quod perpetrat servus , exoluit dominus , quod committit homo , sustinet Deus . It was not nothing that God gaue , when hee sent his Sonne vnto vs , but gaue vs all things with him , who of God is made vnto vs , wisedome , righteousnesse , sanctification , and redemption . And the other three graces may serue for other subiects ; the gift of righteousnesse belongeth properly to the obedience of Christ , as our Text witnesseth . By the obedience of one , many are made righteous . His obedience is not like the oyle which the wise Virgins had , that would not serue themselues and others . Whosoeuer drinketh thereof shall thirst againe , For the iust shall liue by his owne faith . But he that drinketh of the water that I giue vnto him , shall neuer thirst . The soule that receiueth Christ , is content with him onely ; for his obedience is like the widdowes oyle , that did runne as long as there was any vessell to receiue it ; Tam pleno fonti vas inane admouendum . It is no short or narrow mantell ; for that , according to the Prophet , cannot couer two ; His righteousnesse is an euerlasting righteousnesse ; and what is larger then eternitie ? Nothing . Then it will couer him and vs. Et in nobis quidem operit multitudinem peccatorum : In te autē domine , quid nisi pietatis thesauros , diuitias bonitatis ? Christ being man , was mortall also , and capable of death ; but being iust , he needes not doe it freely . One sinner cannot die for another ; but he that had no cause to doe it for himselfe , doth it not for another in vaine : No , no , the more vnworthily that he dyed , that deserued no death , the more iustly we liue , for whom hee dyed . Magna res anima , quae Christi sanguine redempta est , grauis animae casus , qui non nisi Christi cruce potuit reparari : Si rursum corruerit peccato duntaxat ad mortē , vnde iam reparabit ? nunquid aut alter Christus , aut idem iterum habet crucifigi pro ea ? Hee held his peace before Pilate , because that Court held plea for his death only , which the Sonne of God would not decline . Pilate had no competent tribunal , to enquire of the validitie of his death , or what retaliation and amends should be giuen for it : that was to be determined in the high court of his fathers iustice . And doe you thinke that he is silent there too ? No beloued , There he maketh intercession continually ; & speaketh better things then the bloud of Abel . That cryed for vengeance , this for indulgence ; that for iustice , this for mercy ; that for punishment , this for remission of sinnes . So Lord Iesus , so continue thy pietie still , and we shal neuer be forced to pay that againe , which thou hast payed for vs alreadie . If his obedience be sufficient , there needes no more ; if it be not , where is the defect ? Is there any invaliditie in the Fathers acceptation ? None at all . You remember what the good father saies in Gen. 27. when hee touched Iacob and sented Christ , Behold , the smell of my sonne is like the smell of a field , which the Lord hath blessed . The father may accept that of fauour , that is no competent satisfaction . Nay , nay , so the father might haue accepted any part of his obedience ; and then there had beene no full , no reall , but a formal satisfaction for sinne , and as they say , dicis causa . The forgiuenesse of our sinne is not for fashion sake : S. Paul calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , an absolute remission , as in the yeare of Iubile . And wee haue it by this obedience that was complete and perfect , euen vnto death , which is the period and last line of all things . Whilest Ioseph liued , there is no expresse mention that the Israelites increased , but after his death , as appeareth Exod. 1. So it stood with our Ioseph ; before he dyed there was but few Israelites : The dew fell vpon Gideons fleece onely , and all the floore was drye ; but after his death , the dew fell vpon all the floore : the fleece alone is now drie , and the Israelites of God are encreased and multiplyed ouer all the world , by the heauenly dew and influence of this obedience . Indeed except the graine of Wheate fall into the ground , and dye , it abideth alone ; but if it dye , it bringeth forth much fruite ▪ you may iudge of his cause by the words of his mouth : for after this pretious graine dyed in obedience , Out of the eater came meate , and out of the strong came sweetnesse : out of the obedience of his death , the haruest of the Church , shooteth vp plentifully in euerie quarter . O virtus occulta ! vnam animam emissam in tormento innumerabiles extrahere de inferno : hominem mortem corporis suscipere , & animarum mortem perimere . The Apostle giueth a reason of it , If one dyed for all , then all dyed in that one : and it is certus sermo , a sure saying , that if we be dead with him , we shal also liue with him : if we suffer , we shall also raigne with him . Aduersaries may quarrell this imputation , but they will neuer bee able to disproue it : for by the same meanes that Christ was made sinne for vs , are we made the righteousnesse of God in him . Now it is out of doubt , that he was made sinne for vs , not by inherence , but by imputation of our sinnes : therefore are wee also made righteous , not by any inherent righteousnesse , but by imputation of his obedience . This is the righteousnesse that was prefigured in the old Testament . What signified the sweete treitment that was giuen to Iacob and his children in Egypt ? Why did the gracious King , that knew them not before they were brought vnto him , make them Denizens of strangers ; and Citizens of aliens ? Why did he receiue them , not onely into his common-wealth , but also into his neere familiaritie , and loue ? Was it for any respect of themselues ? Alas , they brought nothing with them , but pouertie and famine : Was it not altogether for Iosephs sake , whom hee loued ? If Pharaoh were intreated for those that he neuer knew , the Father of mercies will not be inexorable for the people that he hath made : If Ioseph could preuaile with a King , for his parentage and friends , the onely begotten Sonne shall neuer be refused for the children that God hath giuen him . Two things in Ioseph were eminent and perspicuous ; He deserued well , and suffered ill : but if comparison be made , you shall finde Ioseph and all things hee had , inferiour to Iesus Christ . Ioseph was innocent in one particular imputation obiected ; Christ was innocent in all things else . Ioseph found fauour with him that kept the prison , & so his punishment was the easier ; Christ could turne no way to receiue commiseration . The sonne of Iacobs wrongs went no further then to bands and prison ; the sonne of God had the whip , and buffets , and a crowne of thornes , and spittings , and contumelies , and all the gall of the Crosse it selfe : vae tibi amaritudo peccatorū nostrorum propter quae soluenda tanta amaritudo necessaria est . S. Bernard . Opus sine exemplo , gratia sine merito , charitas sine modo : If the father , to redeeme seruants , spared not his only sonne : if the sonne , for satisfaction of his father , offered his life in obedience : if both send the Holy Ghost to apply the mercies of the father , and obedience of the sonne ; and the spirit maketh intercession for vs , with groanes that cannot be expressed , raising vs vp to God with confident pietie , and bowing God vnto vs , in the clemencie of his mercie : if euery person of the Trinitie , confer some thing to our iustification , who shall disanull it , or lay any thing to our charge ? Shal Sathan ? Indeed he is an implacable aduersarie , and cannot endure that poore man , made of the dust of the earth , should obtaine that place which he could not hold that was created in heauen . But in this cause we haue his owne stipulation against himselfe . When he came to the Sonne of God with swordes & staues , did not the innocent Lamb aske them whom they sought ? did not they answer , Iesus of Nazareth ? Did not he condition with them , that if they sought him , they should let his disciples goe ? did not they admit of this condition , and let them all escape ? S. Matt. is cleare in this point , The Disciples all left him , and fled away . That ( gratious Lord ) was thy good meaning ; euen that was thy sweet condition : and the aduersaries consent appeareth manifestly by the seale of their fact . For that which was done by his Attornies , is reputed to be done by himselfe : so when Christ was left alone , he onely was taken , bound , led away , put to death , that the chastisement of our peace might be vpon him onely ; for of all people there was none with him . Where be they then that will needes bee ioynt-purchasers with Iesus Christ ? where be they that implore ayde of S. Peter , or S. Iames , or S. Iohn , or any Saint in these affaires ? When this matter was in hand , no creature did assist the Sonne of God ; all did forsake him , euery man. Iudge then what iniustice it is to transfer any honour of the battaile , to them that sate at the baggage , & were neuer in the field . Wee reade that Dauid did diuide the spoyle indifferently , and said , As his part is that goeth downe to the battaile , so shall his part be that tarrieth by the stuffe : they shall part alike . That Dauid made a law , and a statute in Israel vnto this day : But it is against law and reason , that he which putteth on his harneis , should boast himselfe , as he that putteth it off . Are we not liberally dealt withall , to haue the fruite of the victorie , and to be exempted from the hazard of fight ? Liberally brethren ; liberally O bountifull Iesu . Therfore we accept of thy condition with thankes ; because they sought thee , we goe away contented abundantly with the prey , and shall euer ascribe the glorie of the victory , & all our righteousness to thine obedience If Laban pursue vs , and accuse vs , that we went priuily from him : our answer is ready , That we came priuily to him ; and therefore went priuily from him againe . A secret cause of sinne brought vs to his subiection , and a more secret course of iustice hath withdrawne vs from him : if we were sold to him for grammercie , yet were wee not redeemed for naught : if he say , Our father hath enthralled vs ; may we not answer , Our brother hath redeemed vs ? Why should not righteousnesse come from another , when guiltinesse commeth from another ? It was one that made vs sinners ; it is one that makes vs righteous : prior in semine , alter in sanguine : it was man that forfeited , it is man that satisfied ; the head for the members , Christ for his owne bowels . But the righteousnesse of the righteous , shall be vpon himselfe : what is that to thee ? Be it . Then must the sinne of the sinner be vpon himselfe too : and what is that to mee ? Shall the righteousnesse of the righteous be vpon himselfe ? and shal not the sinne of the sinner be vpon himselfe too ? There is no congruity that the sonne should beare the iniquitie of the father , and be debarred from the righteousnesse of his brother . Let there be indifferencie both wayes : and then by man comes sinne ; by man comes righteousnesse : in Adam all are made sinners ; in Christ many are made righteous . And I doe not belong so to the former , but that I haue a dependancie also on the latter : if I pertaine to the one by the flesh , I reach also to the other by faith . Why should I haue anie surplusage from the sinner ? if it be for my generation ; behold my regeneration to oppose against it , and there is no oddes , saue that the former is carnall , the latter spirituall : that more conspicuous to the flesh , this more certaine because of faith . Amongst other properties of Faith this is not the least , that it neuer varieth , as the parable of the seede teacheth vs. If true faith could faile , the elect might perish , which is impossible ; for Christ saith , That none can take them out of his hand . If faith should fayle , the elect might be often regenerated , who are borne of incorruptible seede ; and as the seede is , so must the regeneration be : therefore once a new creature , and euer a member of Christ . Faith cannot faile , because He that is borne of God sinneth not , neyther can he , because the seede of God abideth in him , Ioh. 5.18 . How should faith be variable , that hath Gods promise , I will put my feare into their hearts , that they shall not go from me : that hath the efficacy of Christs praier , Keepe them in thy trueth , Ioh. l7 . and , I haue prayed for thee , that thy faith faile not ? Luc. 23. Montes mouebuntur , & colles nutabunt , misericordia autem mea a te non recedet , et faedus pacis meae non nutabit dicit miserator tuus Iehouah . You haue not chosen me , but I haue chosen you , and ordained you that you goe and bring forth fruite , and that your fruite remaine . Christo sic eos ponente vt eant , & fructum offerant , & fructus eorum maneat : quis audeat dicere , forsitan non manebit ? The giftes and graces of God are without repentance . Of Dauids faith , and Peters , and others that fell into enormious sinnes , I say with Tertullian , Caepit arescere , sed non exaruit : mota fuit , sed non amota : concussa , sed non excussa . Adam peraduenture may be thought to haue lost faith and grace wholly , till he was restored againe : but if it were so , his losse inferreth not ours ; because wee haue gained a better estate by Christ , then we lost in Adam : for his Garden and Paradise , we haue heauen ; for his mutable felicitie , we haue an vnchangeable inheritance ; for his image of God , we haue the same image againe in more glorious fashion ; not seuered from God , as it was in him formerly , but now inseperably coupled to the Sonne of God : O necessarium Adae peccatum : ô felix Adae culpa , quae talem ac tantum meruerit habere redemptorem . Here is all the aduantage that Adam hath ( if there be any aduantage in that which is euill ) his disobedience is generall and vniuersall , not in power alone , but in acte too : it maketh all sinners . The obedience of Christ hath a potentiall vniuersalitie , and is sufficient to make all righteous ; but actually , it iustifieth the faithfull onely . By the obedience of one many are made righteous . The reason of this difference is manifest : Adams disobedience is deriued by propagation , & so reacheth vnto all : Christ his obedience is beneficiall to so many as haue their hearts open to receiue it by faith ; because it comes of grace . And that is not common vnto all : for then it should be turned into nature . Communis est omnibus natura , non gratia : natura non putetur gratia sed si putetur gratia , ideo putetur gratia , quia & ipsa gratis concessa est . Saint Augustine alloweth no vniuersalitie of grace . The winde bloweth , not euerie where , but , where it listeth . Neyther can all heare , but those that haue an eare to heare : Neyther haue all faith , but those that are predestinated vnto life : neyther is it in him that willeth , or in him that runneth , but in God that hath mercie . Quare hunc trahit & non illum : noli iudicare , si non vis errare . This continuance and soliditie of faith , sortes well with S. Peter , with S. Paul , and such as were guides : we are farre inferiour to those shining lights , and may not expect the like grace of righteousnesse . Thus some Rabbins of the Societie , would beare the world in hand ; that where sanctification is not alike , there iustification cannot be equall : and so robbe poore sinners of comfort that need it most . Doe they not withall steale one moletie of our iustification from God , and transfer it to workes ? It was a harlot , and not the true mother , that cryed , Nec mihi , nec tibi , sed diuidatur . Tutiores viuimus , si totum deo damus . If Christ were a changeling ; if he were one to S. Peter , and another to S. Paul : fauourable to the Centurion , Matth. 8. and difficult to the Ruler , Ioh. 4. Flexible to the woman of Canaan for her faith that was heroicall ; and immoucable to the faint faith of the father , that cryed , Lord I beleeue , helpe mine vnbeleefe , Marc. 9. there were some colour for this inequality of iustification ; because he is made of God righteousnesse vnto vs. But seeing Iesus Christ is yesterday , to day , and the same for euer , Heb. 13. seeing he is God , and doth not alter , Mal. 3 the same , and his yeares doe not faile , Psal . 102. seeing he is euerlasting righteousnesse , Dan. 9. And that which is eternall , must needs be free from all variation : Let no man imagine his iustification to be greater or lesse , according to the strength or imbecilitie of his faith . The poore lost sheepe , that was brought home vpon the shepherds back , had no great strength of faith to walk . And they that did looke vnto the brasen Serpent , were not all alike sighted , yet they all had one and the same benefite of health . The difference of degrees and measure , neither increaseth nor abateth the nature or being of anie thing . A small droppe is as well and truely water , as the maine Sea : a little sparke , is as truely fire , as the mightiest flame : the hand of a little childe may receiue a pearle , as well as the pawe of great Goliah ; and a weake faith , euen a graine of Mustard seede , may be a true iustifying faith , as well as the full perswasion and height of assurance . It is not the qualitie of faith that makes vs righteous , that is but the worke of one commandement , that is inherent in vs ; that would giue vs matter of boasting : But the obiect of faith , namely , Christ imputed vnto vs , is that which makes vs righteous . A counter that is not worth three pence of it selfe , when it stands in the right line , is reckoned for tenne thousand pounds : so is the valuation of our righteousnesse taken , not for the perfection of faith ; that is but a three pennie counter , in respect of righteousnesse , but from the line of Christs obedience . The Publicans righteousnesse stood not in the perfection of vertues ; fot he cryed , Lord be mercifull vnto me a sinner , and he went home iustified . How ? S. August . Nihil boni fecisti & datur tibi remissio peccatorū : It stood in remission of sinne : And is not forgiuenesse of sinne graunted to all alike ? If there be any difference , they should haue greatest iustification , that haue most forgiuen . What is it then that can make inequalitie in our iustification ? Is it the lesse for the multitude of sinnes ? No , S. Paul giues vs sweeter diuinitie , Where sinne doth abound , there grace exceeds it in aboundance . Or is it lesse for the infirmitie of our faith ? Neither : there S. Peter relieueth vs , when he sayes , We haue obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Pet. 1. like pretious faith with the Apostles . Do you think that the strangers which dwelt here & there thoroughout Pontus , Galatia . Cappadocia , Asia , & Bythinia ; had puritie of faith , eyther amongst themselues , or with S. Peter ? No sure , there will euer be a diuersitie in graces . Why then doth hee call their faith like pretious ? Forsooth because that by faith we doe all possesse the same Iesus Christ , with his righteousnesse and obedience . So he saies we haue obtained like pretious faith , by the righteousnesse of our God and Sauiour Iesus Christ. If Iesus Christ his righteousnesse , his obedience make our faith like pretious ; then God puts no difference , as touching adoption and iustification , betweene them and vs : And therefore , for conclusion , we beleeue thorough the grace of the Lord Iesus Christ , to be saued euen as they doe . It is plaine by the Text , that all righteousnesse is inclosed in the obedience of Christ : His doctrine is the fountaine of wisedome ; his iustice the worke of righteousnesse ; his life the mirrour of temperance ; his death the standard of fortitude . And in vaine doe yee labour in the pursuit of any vertue , if you seeke it anie where but from the Lord of vertue . Sine me nihil potestis facere . Without him , all the vertues of the heathen , were like golden Nutts that wanted kernells . Currebant ( saith S. Augustine ) tanquam athletae validissimi , sed praeter metas & carceres : They did runne like valorous Champions , b 〈…〉 was without the lists , and farre from the gaole . Those gifts were not vulgar and common , but bestowed vpon certaine of the Heathen , as the speciall graces and fauours of God , not sanctifying , but adorning and perfusing them : as he did with Besaleel and ●holiab , for the worke of his Tabernacle . Their exercises were ciuilly good , commendable for men of their fashion , and in respect of the outward worke , worthie of imitation : such is the power of honestie , that ther● is a shining brightnesse in the very shaddow of it bu● 〈◊〉 is so farre from true righteousnesse , that all their wor●● were nothing else but glistering sinnes . For what righteousnesse could they haue , that knew not Christs obedience , which is the righteousnesse of God ? God gaue ciuill graces to them here and there , for the conseruation of this present life : If all knowledge of God had beene extinguished , and difference of good and euill taken away ; what could this life be but a barbarous immanitie & brutish confusion ? secondly , these glimmerings remained to make them inexcusable : thirdly , God vsed them as the Shoe-maker doth his bristle , not to sow withall , but to draw in his threed . Nos vnius Christi participes ad vitam : ad mortem vero particeps ille multorum . FINIS . Notes, typically marginal, from the original text Notes for div A02609-e240 1. Cor. 15.47 . Psal . 100.3 . No helpe in our creation . Esa 44. I am the Lord that made all things that spread out the heauens alone , and stretched out the earth by myselfe . Rom. 11.34.35 He spake not to the Angels . God and Angels haue not one image . Ioh. 14 9. Ioh. 10.30 . Aug. de Trinit lib. 1. cap. 7. Faciamus hominem : Many persons in the vnitie of the Godhead . Ioh. 5.17 . But one God. Gen. 1.18 . The worke of creation belongeth to the Godhead alone . Ierem. 10.11 . Reuel . 14.7 . How it is attributed to the Father . Act. 4.24.27 . The Father doth not exclude Sonne or Holy Holy Ghost . The first worke of the Godhead fitly attributed to the first person 1. Cor. 8.6 . Act. 14.15 . Three persons ioyned together in creation of all things . First reuelation of Trinity in the creation of man. Aug. in Psa . 70. Gen. 2.7 . Why man was made of dust and turneth to dust againe . The Son of God and man beare the image of God. Genes . 1.31 . Man had some extraordinarie perfection . The body of man is not the image of God. The soule is not the image of God. No part of the soule is the image of God. The soule onely not made to the image of God. The body is not vncapable of the image of God. 1. Cor. 6.19 . That bare the image before mans fast , which is redeemed and sanctified to beare ●t againe , 1. Cor. 6.20 . The image of God. Theodoret. Image of God in dominion . 1. Cor. 11.7 . Psal . 82.6 . Ephes . 4.24 . Gen. 2.17 . Aug. de bono Coniugal . c. 2. Heb. 11. ● . 2. Reg. 2.11 . Gen. 5.5 . & 27. Esa . 42.8 . Mal. 3.6 . Luc. 15.12.13 . Aug. de catechis . rudib . cap. 18. Gen. 40.15 . Cant. 2.12 . Ruth . 1.20 . Iere. 31.29 . Ioh. 1.17 . Psal . 126.5 . 1. Cor. 15.46 . 1. Tim. 2.14 . Ecclus. 25.24 . Gen. 3.22 . 1. Tim. 2.14 . Ioh. 8.11 . 1. Sam. 15.23 . Hieron . ep . 29. Matth. 6.23 . Rom. 6.13 . Iam. 1.14 . Matth. 15.19 . Prou. 4.23 . Aeneid . lib. 6. Gal. 5.19.20 . Ioh. 3.20 . Matth. 6.23 . Exod. 10.23 . Aug. Soliloq . ca. 3. Iob 19.4 . Ezech. 18.20 . Rom. 6.23 . Gen. 5.3 . Psal . 5.4 . 1. Ioh. 2.16 . 1. Ioh. 1.5 . Hab. 1.13 . Iob. 34.10 . 1. Ioh. 3.4 . Exod. 3.14 . Matth. 21.31 . 1. Sam. 13.13 . Difference in the obedient . Complete obedience . Phil. 2. v. 6 , 7 , 8. Ioh. 2.19 . 1. Pet. 2.24 . Leo epist . 41. Psal . 60.11 . 1. Sam. 24.5 . Spontanea obedientia . Luc. 22.15 . Psa . 40. v. 6 , 7 , 8. Exod. 21.5 , 6. Psal . 40.6 . Gen. 22.9 . Gen. 42.21 . Mat. 27.12.14 . Isa . 53.7 . Ioh. 21.18 . 2. Cor. 5.4 . 1. Cor. 15.51 . Matt. 27.34 . Ioh. 18.5 . Ioh. 11.8 , 9 , 10. Ioh. 18.7 . Vers . 6. Ion. 1.12 . Gen. 3.5 . Ioh. 3.35 . Ion. 1.12 . Ioh. 10.11 . Aug. med . ca. 7. 1. Cor. 1.30 . Matth. 25.9 . Ioh. 4.13 . Hab. 2.4 . Ioh. 4.14 . 2. King. 4.6 . Psal . 119.142 . Matth. 27.14 . Rom. 8.34 . & Heb. 7.25 . Hebr. 12.24 . Gen. 27.27 . Ephes . 1.7 . Exod. 1.6.7 . Iudg. 6.39 , 40. 1. Cor. 15.36 . Iudg. 14.14 . 2. Cor. 5.14 . Rom. 6.8 . Rom. 8.17 . Gen. 47. Gen. 39.17 , 18. Vers . 21. Rom. 8.26 . Ioh. 18.5 . Matth. 26.56 . Vers . 57. Isa . 53.5 . 1. Sam. 30.24 . 1. King. 20.11 . Matth. 13. Ioh. 10.28 . 1. Ioh. 3.9 . & 5.18 . Ier. 32.40 . Ioh. 17.11 . Luc. 22.32 . Ioh. 15.16 . Rom. 11.29 . Ioh. 3.8 . 2. Thes . 3.2 . Rom. 9.16 . 1. King. 3.26 . Matt. 8.13 . Ioh. 4.50 . Matth. 15.28 . Mar. 9.24 . Hebr. 13.8 . Mal. 3.6 . Psal . 102.27 . Luc. 15.5 . Num. 21.8 . Luc. 18.13 . Rom. 5.20 . 2. Pet. 1.1 . Ioh. 15.5 . Exod. 3 〈…〉