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THE PRICE OF OVR REDEMPTION. Mat. 20.28. Euen as the Sonne of man came not to be ministred vnto, but to minister;
THE PRICE OF OUR REDEMPTION. Mathew 20.28. Even as the Son of man Come not to be ministered unto, but to minister;
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and to giue his life a ransome for many.
and to give his life a ransom for many.
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AT the twentith verse of this Chapter, the Euangelist telleth vs, that the two sonnes of Zebedeus came with their Mother to our Sauiour Christ, requesting this fauour of him, That the one of them might sit at his right hand,
AT the Twentieth verse of this Chapter, the Evangelist Telleth us, that the two Sons of Zebedee Come with their Mother to our Saviour christ, requesting this favour of him, That the one of them might fit At his right hand,
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and the other at his left hand in his kingdom. Our Sauiour had fore-told them a little before, that his death was now at hand, and the other At his left hand in his Kingdom. Our Saviour had foretold them a little before, that his death was now At hand,
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and that he should rise againe the third day.
and that he should rise again the third day.
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Whereupon, they by and by thought, that presently after his resurrection, hee would begin his kingdome in the earth:
Whereupon, they by and by Thought, that presently After his resurrection, he would begin his Kingdom in the earth:
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which they imagined (as the rest of the Iewes did) should be a temporall Kingdom,
which they imagined (as the rest of the Iewes did) should be a temporal Kingdom,
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like the kingdomes of this worlde.
like the kingdoms of this world.
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Our Sauiour had also promised all the twelue, that when he should sit in the Throne of his Maiesty, they should sit also vpon twelue thrones,
Our Saviour had also promised all the twelue, that when he should fit in the Throne of his Majesty, they should fit also upon twelue thrones,
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and iudge the 12 Tribes of Israel. And therefore, these two Disciples being still carnally affected, make this request, that they may haue the chiefe places of command and authority next vnto himselfe.and judge the 12 Tribes of Israel. And Therefore, these two Disciples being still carnally affected, make this request, that they may have the chief places of command and Authority next unto himself.
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For they saw that our Sauiour respected them aboue the rest, and that he vsed them more familiarly thē their fellowes.
For they saw that our Saviour respected them above the rest, and that he used them more familiarly them their Fellows.
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Onely they were afraide lest Peter should bee preferred before them.
Only they were afraid lest Peter should be preferred before them.
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For they saw that our Sauiour graced him also, & that when any special worke was to be wroght, hee was admitted to bee present at it as well as they.
For they saw that our Saviour graced him also, & that when any special work was to be wrought, he was admitted to be present At it as well as they.
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As when he was transfigured on the Mountaine, he tooke Peter, and Iames, and Iohn vp with him,
As when he was transfigured on the Mountain, he took Peter, and James, and John up with him,
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and left the rest of his Disciples below.
and left the rest of his Disciples below.
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And when hee raised vppe Iairus his daughter, hee suffered no man to follow him, saue Peter, and Iames, & Iohn.
And when he raised up Jairus his daughter, he suffered no man to follow him, save Peter, and James, & John.
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Besides, they had heard our Sauior make a promise vnto Peter (though, if they vnderstood it aright, it was made to them all as well as to him) That hee would giue vnto him the keyes of the kingdome of heauen, &c. And therefore, they labour here to preuent him, that he may not be aduanced aboue them.
Beside, they had herd our Saviour make a promise unto Peter (though, if they understood it aright, it was made to them all as well as to him) That he would give unto him the keys of the Kingdom of heaven, etc. And Therefore, they labour Here to prevent him, that he may not be advanced above them.
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Now it is worth the noting that they do not moue their suite in their owne personnes,
Now it is worth the noting that they do not move their suit in their own personnes,
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but set their Mother on worke to bee a Mediator for them: which they did, it may bee, because they were bashfull;
but Set their Mother on work to be a Mediator for them: which they did, it may be, Because they were bashful;
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and (as it is with many men in this case) were loath to say their owne errand;
and (as it is with many men in this case) were loath to say their own errand;
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but chiefely, because they hoped yt by this meanes their suit would be the better accepted.
but chiefly, Because they hoped that by this means their suit would be the better accepted.
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For they knew she was very gracious with our Sauiour, being one of those women which followed him from Galile, and ministred vnto him. And therefore they hoped, that if shee should moue their request, he would not giue it the repulse.
For they knew she was very gracious with our Saviour, being one of those women which followed him from Galilee, and ministered unto him. And Therefore they hoped, that if she should move their request, he would not give it the repulse.
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Well, our Sauiour notwithstanding, vtterly denieth and reiecteth their suite; and thereupon, there is kindled a new flame among the Disciples. Well, our Saviour notwithstanding, utterly Denieth and rejects their suit; and thereupon, there is kindled a new flame among the Disciples.
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For it is said, that the other ten disdained the two Brethren;
For it is said, that the other ten disdained the two Brothers;
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not because they detested their fact as carnall, but because they also were carried with ambition, not Because they detested their fact as carnal, but Because they also were carried with ambition,
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and gaped after the same preferment, and desired to bee eminent in the Kingdome of Christ;
and gaped After the same preferment, and desired to be eminent in the Kingdom of christ;
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and therefore they thought it would bee an iniury to all the rest, if the cheefe rule and gouernment should be conferred vpon a few.
and Therefore they Thought it would be an injury to all the rest, if the chief Rule and government should be conferred upon a few.
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So that as the two brethren offended with blinde ambition; so the other tenne offended no lesse with ambitious indignation.
So that as the two brothers offended with blind ambition; so the other tenne offended no less with ambitious Indignation.
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As they did carnally make this request;
As they did carnally make this request;
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so these did as carnally disdain them, seeing euery one of them did no lesse desire the cheefest place, as appeareth by their manifolde contentions and disputations about it.
so these did as carnally disdain them, seeing every one of them did no less desire the chiefest place, as appears by their manifold contentions and disputations about it.
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But our Sauiour, as by his wonted mildenesse and clemency he tollerated the carnal petition of the two brethren:
But our Saviour, as by his wonted mildness and clemency he tolerated the carnal petition of the two brothers:
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so he doth not sharpely reprooue the carnall indignation of the rest.
so he does not sharply reprove the carnal Indignation of the rest.
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But calling them all vnto him, as if hee had had some serious matter to impart, he laboureth to cure them all with one Medicine, But calling them all unto him, as if he had had Some serious matter to impart, he Laboureth to cure them all with one Medicine,
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and hereby taketh occasion to exhort them to humility and lowlinesse of mind, and that by two contrary examples.
and hereby Takes occasion to exhort them to humility and lowliness of mind, and that by two contrary Examples.
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The one is takē from the Kings of the earth, from whom he would haue his Disciples to differ the other is his owne example, whereunto they ought to conform themselues if they desire to reigne with him.
The one is taken from the Kings of the earth, from whom he would have his Disciples to differ the other is his own Exampl, whereunto they ought to conform themselves if they desire to Reign with him.
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The former example is first propounded in these words;
The former Exampl is First propounded in these words;
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Ye know that the Lords of the Gentiles haue domination ouer them, & they that are great exercise authority ouer thē. You know that the lords of the Gentiles have domination over them, & they that Are great exercise Authority over them.
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But it shall not be so among you. But it shall not be so among you.
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And afterward it is expounded in the next words, But whosoeuer will be great among you, let him be your seruant:
And afterwards it is expounded in the next words, But whosoever will be great among you, let him be your servant:
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wher he declareth how he would haue christians to differ from the heathen.
where he Declareth how he would have Christians to differ from the heathen.
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Hee doth not forbid that euen among his disciples one should be greater & another lesser:
He does not forbid that even among his Disciples one should be greater & Another lesser:
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but prescribeth another way, and other maner of maiority and minority, which consisteth not in lordlinesse & outward pomp,
but prescribeth Another Way, and other manner of majority and minority, which Consisteth not in lordliness & outward pomp,
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nor in lofty seats and worldly pride, but in labour and seruice.
nor in lofty seats and worldly pride, but in labour and service.
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And to the end yt he might affect them the more, & make better impression of his doctrine, he addeth another sentence, saying;
And to the end that he might affect them the more, & make better impression of his Doctrine, he adds Another sentence, saying;
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Whosoeuer wil be chiefe among you, let him bee your seruant. Whosoever will be chief among you, let him be your servant.
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Where he teacheth vs how a man may be great, and the chiefe before God in the kingdom of heauen;
Where he Teaches us how a man may be great, and the chief before God in the Kingdom of heaven;
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namely, if he subiect himself to minister & to do seruice to al men:
namely, if he Subject himself to minister & to do service to all men:
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whereupon Ierom saith, Christ the master of humility & meeknes, doth neither reproue the two sutors for their immoderat desire,
whereupon Jerom Says, christ the master of humility & meekness, does neither reprove the two Suitors for their immoderate desire,
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nor rebuke the other ten for their indignation & enuy:
nor rebuke the other ten for their Indignation & envy:
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but propoundeth such an example, whereby he wold teach them that he is ye greater that is the lesser,
but propoundeth such an Exampl, whereby he would teach them that he is the greater that is the lesser,
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and that he is a lord, that is seruant of al. And therfore it was in vaine either for them to seek superfluous things,
and that he is a lord, that is servant of all And Therefore it was in vain either for them to seek superfluous things,
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or for these to grieue at their desire of greatnes, seeing men must come to the heighth of honor, not by power, but by humility:
or for these to grieve At their desire of greatness, seeing men must come to the height of honour, not by power, but by humility:
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& so doth Chrysostom also expound the place.
& so does Chrysostom also expound the place.
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As if our Sauior shold haue said, our estate is not like the estate of strangers.
As if our Saviour should have said, our estate is not like the estate of Strangers.
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For among the Gentiles they that are princes do bear rule; but with mee, he that is the last is the cheefest.
For among the Gentiles they that Are Princes do bear Rule; but with me, he that is the last is the chiefest.
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But there are others that wil haue the meaning of the speech thus:
But there Are Others that will have the meaning of the speech thus:
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that our Sauiour teacheth in this place, how he that hath attained rule & authority in the church, ought to behaue himselfe in the same;
that our Saviour Teaches in this place, how he that hath attained Rule & Authority in the Church, ought to behave himself in the same;
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namely, if he will execute his office wel, he must be the minister and seruant of them ouer whom he is set,
namely, if he will execute his office well, he must be the minister and servant of them over whom he is Set,
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so as in all things he seek their benefit & saluation, & not his own honor.
so as in all things he seek their benefit & salvation, & not his own honour.
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And this sense agreeth best with that wc Christ saith in another place to the disciples,
And this sense agreeth best with that which christ Says in Another place to the Disciples,
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whē they contended for superiority, The Kings of the Gentiles reigne ouer them, and they that bear rule ouer them are called gracious Lords.
when they contended for superiority, The Kings of the Gentiles Reign over them, and they that bear Rule over them Are called gracious lords.
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But ye shall not be so: but let the greatest amōg you be as the least:
But you shall not be so: but let the greatest among you be as the least:
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and the cheefest as hee that serueth.
and the chiefest as he that serveth.
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For who is greater, hee that sitteth at table, or he that serueth? Is not he that sitteth at Table? And I am among you as he that serueth. For who is greater, he that Sitteth At table, or he that serveth? Is not he that Sitteth At Table? And I am among you as he that serveth.
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The example of our Sauior Christ is set downe in this verse that I haue read.
The Exampl of our Saviour christ is Set down in this verse that I have read.
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There are no arguments that preuaile more with Schollers & hearers, then the example of their Maister.
There Are no Arguments that prevail more with Scholars & hearers, then the Exampl of their Master.
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And therefore as Christ doeth euery where vrge and presse it, that they might in it as in a glasse see how to conforme themselues:
And Therefore as christ doth every where urge and press it, that they might in it as in a glass see how to conform themselves:
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so heere also to his precept he addeth his example, that he might the more effectually moue them.
so Here also to his precept he adds his Exampl, that he might the more effectually move them.
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Now this example is first propounded generally, in these words, The Sonne of man came not to be ministred vnto, but to minister.
Now this Exampl is First propounded generally, in these words, The Son of man Come not to be ministered unto, but to minister.
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As if hee should haue saide;
As if he should have said;
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If I had come into the world in any such pompe, as to beare rule like an earthly King,
If I had come into the world in any such pomp, as to bear Rule like an earthly King,
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and to bee guarded with a troope of manie seruants, then it would bee no maruell if your mindes were enflamed & set on fire with ambition,
and to be guarded with a troop of many Servants, then it would be no marvel if your minds were inflamed & Set on fire with ambition,
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and that you should also conceyue haughtie thoughts. For then there would bee some reason that my followers should contend for superiority;
and that you should also conceive haughty thoughts. For then there would be Some reason that my followers should contend for superiority;
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& it would be a necessary question, who should beare rule, and who should obey.
& it would be a necessary question, who should bear Rule, and who should obey.
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But you your selues do see, how I am come in the forme of a seruant, to doe seruice for the good of all men.
But you your selves do see, how I am come in the Form of a servant, to do service for the good of all men.
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And therefore, what excuse can you haue, if neglecting my example, whereby I minister vnto others, you desire to beare rule ouer others? For you shold alwayes remember that which I haue so often saide vnto you:
And Therefore, what excuse can you have, if neglecting my Exampl, whereby I minister unto Others, you desire to bear Rule over Others? For you should always Remember that which I have so often said unto you:
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The Disciple is not aboue his Master, nor the seruant aboue his Lord. The Disciple is not above his Master, nor the servant above his Lord.
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It is enough for the Disciple to be as his master is, and the seruant as his Lord. It is enough for the Disciple to be as his master is, and the servant as his Lord.
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And heerein we haue to consider two things.
And herein we have to Consider two things.
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First, the Title that is heere giuen vnto our Sauiour Christ, he is called The Sonne of Man. Secondly, the end of his comming, 〈 … 〉 is set downe first, negatiuely, not to be ministred vnto;
First, the Title that is Here given unto our Saviour christ, he is called The Son of Man. Secondly, the end of his coming, 〈 … 〉 is Set down First, negatively, not to be ministered unto;
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and secondly, affirmatiuely, but to minister. Secondly, this example is amplified by a particular instance of the greatest humility,
and secondly, affirmatively, but to minister. Secondly, this Exampl is amplified by a particular instance of the greatest humility,
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and of the basest seruice that euer was performed, and that was to giue his life a ransome for many.
and of the Basest service that ever was performed, and that was to give his life a ransom for many.
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Wherein we are to obserue, first, what it was yt hee gaue, his life. Secondly, how he gaue it;
Wherein we Are to observe, First, what it was that he gave, his life. Secondly, how he gave it;
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willingly and voluntarily without compulsion, which is insinuated in this, that it is saide he gaue his life. Thirdly, the end why he gaue it, to be a ransom. Fourthly,
willingly and voluntarily without compulsion, which is insinuated in this, that it is said he gave his life. Thirdly, the end why he gave it, to be a ransom. Fourthly,
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and last of all, for whom he gaue it, and that is, for many. And thus I haue led you along to see the dependance that these words haue vpon the former,
and last of all, for whom he gave it, and that is, for many. And thus I have led you along to see the dependence that these words have upon the former,
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and also haue giuen you the summe and resolution thereof. Let vs now see the doctrines therein contained for our instruction. [ The Sonne of man.
and also have given you the sum and resolution thereof. Let us now see the doctrines therein contained for our instruction. [ The Son of man.
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] This title is euerie where appropriated to the Messiah in the new Testament. And it is taken out of the Prophesie of Daniel, where the Prophet describeth the person of the Messiah in this manner.] This title is every where appropriated to the Messiah in the new Testament. And it is taken out of the Prophesy of daniel, where the Prophet Describeth the person of the Messiah in this manner.
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As I beheld in visions by night, beholde, one like the Sonne of Man came in the clouds of heauen, As I beheld in visions by night, behold, one like the Son of Man Come in the Clouds of heaven,
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and approached vnto the Ancient of dayes, and they brought him before him.
and approached unto the Ancient of days, and they brought him before him.
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And he gaue him dominion and honour, and a kingdome, that all people, Nations, and Languages should serue him, &c. Hence our Sauior Christ hath properly applyed this Title to himselfe.And he gave him dominion and honour, and a Kingdom, that all people, nations, and Languages should serve him, etc. Hence our Saviour christ hath properly applied this Title to himself.
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There bee diuers Reasons why this name is giuen vnto him.
There be diverse Reasons why this name is given unto him.
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Some say, he was so called because he had no Father, but was the Sonne of the Virgine Marie, as it were of one man.
some say, he was so called Because he had no Father, but was the Son of the Virgae marry, as it were of one man.
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But this is idle and friuolous, and without ground. For, the masculine Article, and not the feminine is euerie where prefixed before it.
But this is idle and frivolous, and without ground. For, the masculine Article, and not the Faemin is every where prefixed before it.
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The true causes therefore of this title are these.
The true Causes Therefore of this title Are these.
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First, hee was called the Sonne of Man, because hee was a true man like vnto vs in all thinges except sinne.
First, he was called the Son of Man, Because he was a true man like unto us in all things except sin.
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For, being the Sonne of GOD, he could haue created his humane flesh of the earth,
For, being the Son of GOD, he could have created his humane Flesh of the earth,
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as the body of Adam was formed;
as the body of Adam was formed;
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but because he would make it appeare, that hee did truly take our Nature vpon him, hee tooke his flesh of the Virgin Marie, and so was not only man,
but Because he would make it appear, that he did truly take our Nature upon him, he took his Flesh of the Virgae Marry, and so was not only man,
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but the Son of Man. And indeed our Sauiour was very man, consisting of a true reasonable soule,
but the Son of Man. And indeed our Saviour was very man, consisting of a true reasonable soul,
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and a true substantial body like vnto other men, as the Scripture doth manifestly declare.
and a true substantial body like unto other men, as the Scripture does manifestly declare.
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There is one Mediator (saith the Apostle) betweene GOD and man, euen the Man Christ Iesus. There is one Mediator (Says the Apostle) between GOD and man, even the Man christ Iesus.
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And in another place, Forasmuch as the children were partakers of flesh and bloode, hee also likewise tooke part with them, &c. Apollinaris the hereticke confessed, that Christ had a true humane flesh, And in Another place, Forasmuch as the children were partakers of Flesh and blood, he also likewise took part with them, etc. Apollinaris the heretic confessed, that christ had a true humane Flesh,
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but in stead of his soule, hee had the word vnited to it. But that is easily confuted;
but in stead of his soul, he had the word united to it. But that is Easily confuted;
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for then it should not be true which the Apostle saith, that in all things he was made like vnto his Brethren, sinne onely excepted Againe, the Prophet Isaiah doeth liuely set out the trueth of this point, where hee saith, The virgin shall conceiue and beare a Sonne,
for then it should not be true which the Apostle Says, that in all things he was made like unto his Brothers, sin only excepted Again, the Prophet Isaiah doth lively Set out the truth of this point, where he Says, The Virgae shall conceive and bear a Son,
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and she shall call his name Immanuel.
and she shall call his name Immanuel.
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Butter and Honey shall he eate, till he haue knowledge to refuse the euill, and choose the good. Butter and Honey shall he eat, till he have knowledge to refuse the evil, and choose the good.
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In this testimony, as Fulgentius wel noteth, is contained the whole fulnesse of the mysterie of our saluation.
In this testimony, as Fulgentius well notes, is contained the Whole fullness of the mystery of our salvation.
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For the truth of his flesh is manifested in the conception of the Virgin: and in the election of good, and refusing of euil, is declared his intellectuall soule:
For the truth of his Flesh is manifested in the conception of the Virgae: and in the election of good, and refusing of evil, is declared his intellectual soul:
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and in the name Immanuel, the true Nature of his Deity is expressed.
and in the name Immanuel, the true Nature of his Deity is expressed.
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And this the Euangelist plainly teacheth, when hee saieth of Iesus beeing yet a childe, That he grew, and waxed strong in Spirit,
And this the Evangelist plainly Teaches, when he Saith of Iesus being yet a child, That he grew, and waxed strong in Spirit,
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and was filled with wisdom, &c. And againe, He increased in Wisedome and stature. As it is proper vnto the flesh, to grow in stature;and was filled with Wisdom, etc. And again, He increased in Wisdom and stature. As it is proper unto the Flesh, to grow in stature;
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so it is proper to the soule to increase in Wisedome and Grace. And our Sauiour himselfe giueth testimony also heereunto.
so it is proper to the soul to increase in Wisdom and Grace. And our Saviour himself gives testimony also hereunto.
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For his soule he saith, My soule is very heauy, euen vnto the death.
For his soul he Says, My soul is very heavy, even unto the death.
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This cannot agree to the body, which of it selfe without the soule, is but a brutish and an vnsensible thing;
This cannot agree to the body, which of it self without the soul, is but a brutish and an unsensible thing;
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nor to the Deity, which is not subiect to any passion; and therefore it must needes be vnderstood of his reasonable soul.
nor to the Deity, which is not Subject to any passion; and Therefore it must needs be understood of his reasonable soul.
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And for his body, hee saith euen after his resurrection, Handle me and see: for a spirit hath not flesh & bones as ye see me haue.
And for his body, he Says even After his resurrection, Handle me and see: for a Spirit hath not Flesh & bones as you see me have.
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So that our Sauiour had not an imaginary soule, and a fantastical body, but true, real,
So that our Saviour had not an imaginary soul, and a fantastical body, but true, real,
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and substantiall, hauing their ful and perfect essence, and the essential properties of both. As in his soul there was vnderstanding, wil, memory, & human affections:
and substantial, having their full and perfect essence, and the essential properties of both. As in his soul there was understanding, will, memory, & human affections:
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his body had all the dimensions of a natural body it was circumscriptible, visible, and palpable,
his body had all the dimensions of a natural body it was circumscriptible, visible, and palpable,
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and wanted nothing wc serued either to adorne the essence of man, or to the constituting of him according to the order of creation.
and wanted nothing which served either to adorn the essence of man, or to the constituting of him according to the order of creation.
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Yea, he was subiect to the same passions of the soul, & the same infirmities of the body that we are, saue onely yt he was without sin.
Yea, he was Subject to the same passion of the soul, & the same infirmities of the body that we Are, save only that he was without since.
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As the Apostle saith, Hee was in all things tempted in like sort, yet without sin. As the Apostle Says, He was in all things tempted in like sort, yet without since.
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In his soule he was subiect to sorrow & heauines, his soul was heauy to the death:
In his soul he was Subject to sorrow & heaviness, his soul was heavy to the death:
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& he was not a litle sorrowful, when he wept ouer Ierusalem: As also to ioy and gladnes, I am glad (saith he to his disciples whē Lazarus was dead) for your sakes, that I was not ther yt ye may beleeue. He was subiect to fear, he was herd in that which he feared:
& he was not a little sorrowful, when he wept over Ierusalem: As also to joy and gladness, I am glad (Says he to his Disciples when Lazarus was dead) for your sakes, that I was not their that you may believe. He was Subject to Fear, he was heard in that which he feared:
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To anger, Hee looked round about on the Iews angerly, mourning also for the hardnes of their hearts: To anger, He looked round about on the Iews angrily, mourning also for the hardness of their hearts:
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To desire, I haue earnestly desired to eat this Passeouer before Easter: To admiration, hee maruelled at their vnbeleefe:
To desire, I have earnestly desired to eat this Passover before Easter: To admiration, he marveled At their unbelief:
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To loue, yea hee loued one of his disciples more then the rest Iohn is often called the disciple whom Iesus loued. In his body, hee increased in stature. He was not a perfect man at ye first,
To love, yea he loved one of his Disciples more then the rest John is often called the disciple whom Iesus loved. In his body, he increased in stature. He was not a perfect man At you First,
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but was born a child, & increased in stature by degrees, as other childrē do. He was subiect to hunger, when he came to the fig-tree & would haue eaten:
but was born a child, & increased in stature by Degrees, as other children do. He was Subject to hunger, when he Come to the Fig tree & would have eaten:
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To thirst, when he asked drink of the woman of Samaria, and when he cried out as he hanged on ye crosse, I thirst: To wearines,
To thirst, when he asked drink of the woman of Samaria, and when he cried out as he hanged on you cross, I thirst: To weariness,
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when he sat on the Well to rest him.
when he sat on the Well to rest him.
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And necessary was it, yt our Sauior should be a true man as we haue heard first, that ye iustice of God might be pacified in the same nature wherin it was offended:
And necessary was it, that our Saviour should be a true man as we have herd First, that you Justice of God might be pacified in the same nature wherein it was offended:
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and secondly yt he might be fit to suffer for our sins: which, if he had bene onely God, hee could not haue done:
and secondly that he might be fit to suffer for our Sins: which, if he had be only God, he could not have done:
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for the Godhead is impassible, and not subiect to suffering. Againe, it was necessarie that he should haue a true soule, and a true body;
for the Godhead is impassable, and not Subject to suffering. Again, it was necessary that he should have a true soul, and a true body;
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that seeing we had sinned, and so deserued to bee damned both in our soules and bodies, he might be able to saue vs in both.
that seeing we had sinned, and so deserved to be damned both in our Souls and bodies, he might be able to save us in both.
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This is a point full of comfort to all the children of God.
This is a point full of Comfort to all the children of God.
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Wee haue a mercifull Sauiour, who hauing himselfe felt all the miseries that any of vs can endure, will no doubt be ready to succor and releeue vs. It was a good speech of the Heathen Queene to the distressed Troianes; Experience of misery, hath taught mee to succour them that are in misery.
we have a merciful Saviour, who having himself felt all the misery's that any of us can endure, will no doubt be ready to succour and relieve us It was a good speech of the Heathen Queen to the distressed Trojans; Experience of misery, hath taught me to succour them that Are in misery.
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So the experience that hee hath had of our miseries, maketh him compassionate towards vs. And this is that which the Apostle saith, In all things it became him to bee made like vnto his brethren, that he might bee mercifull, &c. For in that he suffered and was tempted, he is able to succour them that are tempted. And againe.
So the experience that he hath had of our misery's, makes him compassionate towards us And this is that which the Apostle Says, In all things it became him to be made like unto his brothers, that he might be merciful, etc. For in that he suffered and was tempted, he is able to succour them that Are tempted. And again.
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We haue not an high Priest which cannot be touched with a feeling of our infirmities, We have not an high Priest which cannot be touched with a feeling of our infirmities,
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but was in al things tempted in like sort, yet without sin. but was in all things tempted in like sort, yet without since.
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And therfore, hee inferreth this comfortable conclusion, Let vs goe boldly vnto the throne of grace, that we may receiue mercy,
And Therefore, he infers this comfortable conclusion, Let us go boldly unto the throne of grace, that we may receive mercy,
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and finde grace to help in time of need. and find grace to help in time of need.
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So that whatsoeuer misery it bee that we suffer, whether pouerty, or infamy, or perplexity and heauines of minde,
So that whatsoever misery it be that we suffer, whither poverty, or infamy, or perplexity and heaviness of mind,
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yea, the very agony and panges of death, we neede not to be discomforted. Christ himselfe hath felt and endured them all;
yea, the very agony and pangs of death, we need not to be discomforted. christ himself hath felt and endured them all;
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and therfore, we shall vndoubtedly finde him both able and willing to releeue vs.
and Therefore, we shall undoubtedly find him both able and willing to relieve us
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Secondly, he was called the Sonne of man, not onely because hee was a true man;
Secondly, he was called the Son of man, not only Because he was a true man;
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but also, because he was a vile and an abiect man.
but also, Because he was a vile and an abject man.
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For it is an Hebrew kinde of speech, which for the most part hath vilenesse ioyned with it,
For it is an Hebrew kind of speech, which for the most part hath vileness joined with it,
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and signifieth an ordinary & a mean mā. As appeareth in diuers places of the Psalmes.
and signifies an ordinary & a mean man. As appears in diverse places of the Psalms.
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What is man (sayth Dauid) that thou art mindfull of him? and the Sonne of man that thou visitest him? And againe, Lord what is Man that thou regardest him! What is man (say David) that thou art mindful of him? and the Son of man that thou visitest him? And again, Lord what is Man that thou regardest him!
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Or the Sonne of man that thou thinkest vpon him!
Or the Son of man that thou Thinkest upon him!
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Man is like to vanity, &c. And againe, Put not your trust in Princes, nor in the sonne of man,
Man is like to vanity, etc. And again, Put not your trust in Princes, nor in the son of man,
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for there is no helpe in him.
for there is no help in him.
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His breath departeth, and he returneth to his dust, &c. But more plainly in the book of Iob: How much more man a worme,
His breath departeth, and he returns to his dust, etc. But more plainly in the book of Job: How much more man a worm,
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euen the Son of man which is but a worm? And this was (as it were) the proper name of the Prophet Ezekiel, the lord calleth him almost in euery Chapter the Son of man, Thou Son of man, &c. thereby to teach him humilitie, that he might not exalt and lift vp himself by reason of the excellent gift of prophesie bestowed vppon him,even the Son of man which is but a worm? And this was (as it were) the proper name of the Prophet Ezekielem, the lord calls him almost in every Chapter the Son of man, Thou Son of man, etc. thereby to teach him humility, that he might not exalt and lift up himself by reason of the excellent gift of prophesy bestowed upon him,
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and the celestiall visions reuealed vnto him.
and the celestial visions revealed unto him.
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And for the same cause this name was also giuen to the Prophet Daniel, althogh he were descended of the kings stocke.
And for the same cause this name was also given to the Prophet daniel, although he were descended of the Kings stock.
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And hence it is, that our Sauiour Christ doth so often call himselfe by this name, especially when he would debase himselfe,
And hence it is, that our Saviour christ does so often call himself by this name, especially when he would debase himself,
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and manifest his humility, as wee see in this place. And to the Scribe that offered to follow him whither soeuer he went;
and manifest his humility, as we see in this place. And to the Scribe that offered to follow him whither soever he went;
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The Foxes (saith he) haue holes, & the birds of the heauen haue nests: The Foxes (Says he) have holes, & the Birds of the heaven have nests:
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but the Sonne of man hath not whereon to rest his head. but the Son of man hath not whereon to rest his head.
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And he told Nichodemus, that as Moses lift vp the Serpent in the wildernes, so must the Son of man be lift vp.
And he told Nicodemus, that as Moses lift up the Serpent in the Wilderness, so must the Son of man be lift up.
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And this the Apostle insinuateth, when hee saith, That he was made after the similitude of man;
And this the Apostle insinuates, when he Says, That he was made After the similitude of man;
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that is to say, none otherwise then any of the common people;
that is to say, none otherwise then any of the Common people;
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not onely a true man, but in the iudgment of the world no better then one of the basest of the people.
not only a true man, but in the judgement of the world no better then one of the Basest of the people.
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According to that which Dauid saide as a type of him:
According to that which David said as a type of him:
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I am a worme, and not a man; a shame of men, and the contempt of the people. I am a worm, and not a man; a shame of men, and the contempt of the people.
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And the Prophet Isaiah foretold the like:
And the Prophet Isaiah foretold the like:
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He hath neither form nor beauty (saith he) when wee shall see him, there shall be no forme that we should desire him. He hath neither from nor beauty (Says he) when we shall see him, there shall be no Form that we should desire him.
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Hee is despised and reiected of men: we hid our faces from him: he was despised, and we esteemed him not. He is despised and rejected of men: we hid our faces from him: he was despised, and we esteemed him not.
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And so the Apostle saith of him; And so the Apostle Says of him;
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that being in the forme of God, hee thought it no robbery to be equall with God. that being in the Form of God, he Thought it no robbery to be equal with God.
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But hee made himselfe of no reputation, and took on him the forme of a seruant, &c. So that wee see, there is great Emphasis and force in this Title.But he made himself of no reputation, and took on him the Form of a servant, etc. So that we see, there is great Emphasis and force in this Title.
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For as it is more vehement to call a man the Son of destruction, as Christ called Iudas: The Son of wickednesse, as Dauid called them that slew Abner: the Sonne of wrath, as the Apostle calleth all vnregenerate persons:
For as it is more vehement to call a man the Son of destruction, as christ called Iudas: The Son of wickedness, as David called them that slew Abner: the Son of wrath, as the Apostle calls all unregenerate Persons:
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the son of death, as it was said of the Martyrs, rather then a destroyed,the son of death, as it was said of the Martyrs, rather then a destroyed,
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or a wicked, or a dead man, &c. For it signifieth one that is destinated to destruction,
or a wicked, or a dead man, etc. For it signifies one that is destinated to destruction,
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and to wrath, & to death:
and to wrath, & to death:
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so it is more significant and forcible to call our Sauiour Christ, the Sonne of mon, rather then simply man.
so it is more significant and forcible to call our Saviour christ, the Son of mon, rather then simply man.
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Heere then appeareth the goodnes of Christ to vs-ward, that for our sakes, hee would stoope to so lowe a degree of humility,
Here then appears the Goodness of christ to usward, that for our sakes, he would stoop to so low a degree of humility,
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and euen destinate himselfe to so base a condition.
and even destinate himself to so base a condition.
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And therefore one saith well, that he was more ours then his owne, beeing wholly deuoted and addicted to our good.
And Therefore one Says well, that he was more ours then his own, being wholly devoted and addicted to our good.
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But of this wee shall haue fitter occasion to speake afterwardes. And thus much for the title.
But of this we shall have fitter occasion to speak afterwards. And thus much for the title.
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[ Came not. ] Heere the end of our Sauiour Christ his comming, is sette out negatiuely.[ Come not. ] Here the end of our Saviour christ his coming, is Set out negatively.
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Hee doeth not deny, that any body ministred vnto him, or that they might not minister to him;
He doth not deny, that any body ministered unto him, or that they might not minister to him;
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but he denieth that hee came for this end, to be ministred vnto: but rather, in the whole course of his life hee debased himself.
but he Denieth that he Come for this end, to be ministered unto: but rather, in the Whole course of his life he debased himself.
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Howsoeuer his second comming shall be most glorious and full of maiesty ( For he shall come in the clowds of heauen, with power and great glory:
Howsoever his second coming shall be most glorious and full of majesty (For he shall come in the Clouds of heaven, with power and great glory:
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yea, he shall shew himself from heauen with his mighty Angelles in flaming fire, &c.) yet his first comming was most base and abiect.yea, he shall show himself from heaven with his mighty Angels in flaming fire, etc.) yet his First coming was most base and abject.
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He came not in any outward pomp, though he could if it had pleased him.
He Come not in any outward pomp, though he could if it had pleased him.
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For, as we haue heard before, He was equall with God, and that without any iniury;
For, as we have herd before, He was equal with God, and that without any injury;
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& therefore hee could haue come in greater state, and with greater maiestie then all the Kings and Emperours in the world:
& Therefore he could have come in greater state, and with greater majesty then all the Kings and emperors in the world:
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but he came in the poore and base forme of a seruant.
but he Come in the poor and base Form of a servant.
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He was born in a stable, because there was no room for him in the Inne;
He was born in a stable, Because there was no room for him in the Inn;
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and he was laide in a cratch, for want of a better cradle. And as his comming into the world was thus poore and base;
and he was laid in a cratch, for want of a better cradle. And as his coming into the world was thus poor and base;
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so all the while that he liued amongst men, he did vtterly refuse all outwarde honour and authority, as appeareth in many instances.
so all the while that he lived among men, he did utterly refuse all outward honour and Authority, as appears in many instances.
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When two Brethren fell at strife and variance about the patrimony which their Father had left them,
When two Brothers fell At strife and variance about the patrimony which their Father had left them,
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and one of them came and intreated our Sauiour Christ that hee would bid his brother diuide the inheritance with him;
and one of them Come and entreated our Saviour christ that he would bid his brother divide the inheritance with him;
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he would not meddle with them, but answered him in this manner; Man, who made me a Iudge or a diuider ouer you? And againe; he would not meddle with them, but answered him in this manner; Man, who made me a Judge or a divider over you? And again;
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When the Scribes and Pharisies brought vnto him a woman taken in the act of Adultery, and would haue had him to haue pronounced sentence against her;When the Scribes and Pharisees brought unto him a woman taken in the act of Adultery, and would have had him to have pronounced sentence against her;
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he would not take so much vppon him; but hauing taken them downe a little by conuincing their consciences of their owne sinnes,
he would not take so much upon him; but having taken them down a little by convincing their Consciences of their own Sins,
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and so sent them away with a Plea in their eares:
and so sent them away with a Plea in their ears:
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he turneth him to the woman, and perceyuing that no man had condemned hir, Neither do I condemne thee (saith he) go and sinne no more.
he turns him to the woman, and perceiving that no man had condemned his, Neither do I condemn thee (Says he) go and sin no more.
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But most plainely, when the Iewes beeing drawne into admiration of his person by his preaching and miracles, were about to take him and make him a King, hee departed from them, and would not bee found.
But most plainly, when the Iewes being drawn into admiration of his person by his preaching and Miracles, were about to take him and make him a King, he departed from them, and would not be found.
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This example of our Sauiour Christ is our instruction, and teacheth vs that we must not ambitiouslie aspire vnto outward honour and dignitie in the world.
This Exampl of our Saviour christ is our instruction, and Teaches us that we must not ambitiously aspire unto outward honour and dignity in the world.
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The apostle Paul hath a graue exhortation to this purpose; The apostle Paul hath a graven exhortation to this purpose;
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Let vs not bee desirous of vaine-glory, (that is, let vs not be ambitious) prouoking one another, enuying one another. Let us not be desirous of vainglory, (that is, let us not be ambitious) provoking one Another, envying one Another.
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Where he setteth downe two dangerous effects, whereby an ambitious man doth both hurt others, and vexe himselfe.
Where he sets down two dangerous effects, whereby an ambitious man does both hurt Others, and vex himself.
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The first is prouoking one another; namely, by contempt, by contumelies, and iniuries.
The First is provoking one Another; namely, by contempt, by Contumelies, and injuries.
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For ambitious persons doe eie and obserue both their inferiours, and also their equals and superiors.
For ambitious Persons do eye and observe both their inferiors, and also their equals and superiors.
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Such as they thinke to bee any way vnder them, those they contemne, and reprochfully disgrace,
Such as they think to be any Way under them, those they contemn, and reproachfully disgrace,
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and importunately prouoke with wrongs and iniuries.
and importunately provoke with wrongs and injuries.
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So did proud Haman despise and contemne poore Mordecai, and wrought all the mischeefe against him that he could deuise. So did proud Haman despise and contemn poor Mordecai, and wrought all the mischief against him that he could devise.
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And such an one was Diotrephes in the Primitiue Church, who louing to haue the preheminence among them, receyued not the Apostles,
And such an one was Diotrephes in the Primitive Church, who loving to have the pre-eminence among them, received not the Apostles,
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but pratled against them with malicious wordes, and was iniurious to the Saintes, thrusting them out of the Church. but prattled against them with malicious words, and was injurious to the Saints, thrusting them out of the Church.
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For such is the corruption of our nature, that when a man is once aduanced aboue others according to the old Prouerbe, Honor changeth his manners,
For such is the corruption of our nature, that when a man is once advanced above Others according to the old Proverb, Honour changes his manners,
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and maketh him become proud and disdainfull.
and makes him become proud and disdainful.
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The second effect is, Enuying one another. For as ambitious personnes do contemne and prouoke their inferiors,
The second Effect is, Envying one Another. For as ambitious personnes do contemn and provoke their inferiors,
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so also they enuy the good estate of their equals and superiours.
so also they envy the good estate of their equals and superiors.
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For this is our natural affection & disposition, that euery man is highlie conceited of himselfe,
For this is our natural affection & disposition, that every man is highly conceited of himself,
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and euery man thinketh himself worthy of the chiefest and greatest honor, and therefore enuieth all that are aduanced aboue them.
and every man Thinketh himself worthy of the chiefest and greatest honour, and Therefore Envieth all that Are advanced above them.
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As wee see in the sons of Iacob, who wer displeased when they heard that their brother Ioseph was like to be preferred before them.
As we see in the Sons of Iacob, who were displeased when they herd that their brother Ioseph was like to be preferred before them.
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But what else doe these persons by enuying others, but torment themselues? For, this is the nature of enuy, that it doeth not so much hurt another,
But what Else do these Persons by envying Others, but torment themselves? For, this is the nature of envy, that it doth not so much hurt Another,
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as it vexeth and greeueth it selfe. Whereupon Bernard saith well, O ambition, the very crosse and gibbet of ambitious men;
as it vexes and Grieveth it self. Whereupon Bernard Says well, Oh ambition, the very cross and gibbet of ambitious men;
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how is it that tormenting all men!
how is it that tormenting all men!
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thou pleasest all men? There is nothing doeth more cruelly vex, nothing doth more greeuouslie disquiet,
thou pleasest all men? There is nothing doth more cruelly vex, nothing does more grievously disquiet,
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and yet nothing is more frequent amongst miserable men.
and yet nothing is more frequent among miserable men.
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It is not possible to reckon vp all the fearfull effectes which ambition hath brought forth.
It is not possible to reckon up all the fearful effects which ambition hath brought forth.
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It ouerthrew Adam, & cast him headlong out of paradise;
It overthrew Adam, & cast him headlong out of paradise;
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who when he disdained that subiection which he ought to God, and desired to be like vnto God, hee founde himselfe (as S. Cyprian saith) to be altogether without God.
who when he disdained that subjection which he ought to God, and desired to be like unto God, he found himself (as S. Cyprian Says) to be altogether without God.
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It was nothing else but ambition that mooued Cain and Esau most cruelly to imbrue their hands in the blood of their Brethren; It was nothing Else but ambition that moved Cain and Esau most cruelly to imbrue their hands in the blood of their Brothers;
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the one actually, the other in intent and purpose; breaking therby the very strongest bonds of Nature.
the one actually, the other in intent and purpose; breaking thereby the very Strongest bonds of Nature.
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For ambition, as one saieth well, commonly leadeth a man to preferment by shamefull & villanous courses.
For ambition, as one Saith well, commonly leads a man to preferment by shameful & villainous courses.
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Neither hath it only ouerthrown priuate persons, but Cities also, and many kingdomes.
Neither hath it only overthrown private Persons, but Cities also, and many kingdoms.
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For the prouocations, which wee heard of before, doe vsually breede contentions and warres, and murthers, and disturb the publicke peace.
For the provocations, which we herd of before, do usually breed contentions and wars, and murders, and disturb the public peace.
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There were many causes of the ciuill warres betweene Caesar and Pompey, but the chiefe & principall was ambition, that the one could not endure a superiour,
There were many Causes of the civil wars between Caesar and Pompey, but the chief & principal was ambition, that the one could not endure a superior,
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and the other could not abide an equall.
and the other could not abide an equal.
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But well were it, if ambition hadde kept it selfe onely in the Common-wealth mong Temporall persons,
But well were it, if ambition had kept it self only in the Commonwealth mong Temporal Persons,
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but Experience hath taught vs, that this most foule monster, hath set her foote also in the Church of GOD.
but Experience hath taught us, that this most foul monster, hath Set her foot also in the Church of GOD.
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What was it but ambition, that made the Disciples of our Sauiour Iesus Christ so often contend and striue for the cheefe place,
What was it but ambition, that made the Disciples of our Saviour Iesus christ so often contend and strive for the chief place,
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as wee haue heard before? And what was it else but ambition, that brought in the Romish primacie,
as we have herd before? And what was it Else but ambition, that brought in the Romish primacy,
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and established the Anti-Christian tyranny, and thereby hath almost vndone the Church? As Saint Cyprian sayth, That swelling and proud boasting that is amongest them, came not from the Schoole of Iesus Christ, who teacheth Humilitie,
and established the Antichristian tyranny, and thereby hath almost undone the Church? As Saint Cyprian say, That swelling and proud boasting that is amongst them, Come not from the School of Iesus christ, who Teaches Humility,
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but it proceedeth from the Spirite of Anti-Christ. And therefore, wee may well conclude with Saint Bernard, That ambition is a subtle euill, a secret poyson,
but it Proceedeth from the Spirit of Antichrist. And Therefore, we may well conclude with Saint Bernard, That ambition is a subtle evil, a secret poison,
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or an hidden plague, the Mother of Hypocrisie, the rust of Vertue, the moth of Sanctitie.
or an hidden plague, the Mother of Hypocrisy, the rust of Virtue, the moth of Sanctity.
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Again, besides these fearful & pernitious effects, ambitious persons are accompanied with many and great dangers:
Again, beside these fearful & pernicious effects, ambitious Persons Are accompanied with many and great dangers:
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They that climbe vp vpon the tops of high buildings, are subiect vnto much perill: they had neede to haue a good braine, that they fall not. They that climb up upon the tops of high buildings, Are Subject unto much peril: they had need to have a good brain, that they fallen not.
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So is it with them that are aduanced to high degree of honour. The place whereon they stand is not onely high and steepe, but slippery and vncertaine.
So is it with them that Are advanced to high degree of honour. The place whereon they stand is not only high and steep, but slippery and uncertain.
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Whereupon, Bernard hath a good saying, Whither dooest thou aduenture poore man? that thou maiest haue a greater fall from an higher degree? So shalt thou not fal by li le & litle,
Whereupon, Bernard hath a good saying, Whither dost thou adventure poor man? that thou Mayest have a greater fallen from an higher degree? So shalt thou not fall by li le & little,
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but as Satan was suddenly downe from heauen: so shalt thou with vehement force bee cast downe like lightning.
but as Satan was suddenly down from heaven: so shalt thou with vehement force be cast down like lightning.
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The old saying hath alwayes bene true, The meane estate is the surest.
The old saying hath always be true, The mean estate is the Surest.
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And we see by daily experience, that the low shrubbes are safe, when the high and lofty trees are shaken with the winde:
And we see by daily experience, that the low shrubs Are safe, when the high and lofty trees Are shaken with the wind:
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and the meane Cottages stand firme and sure, when the stately Turrets come tumbling downe: and the lowly Valleyes are without danger, when the high mountaines are striken with thunder.
and the mean Cottages stand firm and sure, when the stately Turrets come tumbling down: and the lowly Valleys Are without danger, when the high Mountains Are stricken with thunder.
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And haue not our owne eyes beheld the sodaine fals of many that haue bin aduanced to great heighth of honor? As indeede it is a wonderfull harde matter for such persons to keep their standing.
And have not our own eyes beheld the sudden falls of many that have been advanced to great height of honour? As indeed it is a wonderful harden matter for such Persons to keep their standing.
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The heathen Orator could say, Beleeue me (and he spake by his owne experience) these Ornaments and benefites of the people of Rome, are kept with no lesse labor then they are gotten.
The heathen Orator could say, Believe me (and he spoke by his own experience) these Ornament and benefits of the people of Room, Are kept with no less labour then they Are got.
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And howsoeuer honour and aduancement doe for the present minister great comfort and pleasure to the minde:
And howsoever honour and advancement do for the present minister great Comfort and pleasure to the mind:
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yet they bring with them much more vexation and trouble.
yet they bring with them much more vexation and trouble.
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For, if a man that is raised to preferment offend but once, there is no pardon;
For, if a man that is raised to preferment offend but once, there is no pardon;
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and if hee doe neuer so well, there is but little praise.
and if he do never so well, there is but little praise.
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Yea, for the most part it falleth out, and that iustly, that such as seeke to make other mens fals a step to raise their honors, come to ruine themselues.
Yea, for the most part it falls out, and that justly, that such as seek to make other men's falls a step to raise their honours, come to ruin themselves.
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As Eleazar going vnder the Elephants belly to kill him; the Elephant fell vpon him and crushed him to death:
As Eleazar going under the Elephants belly to kill him; the Elephant fell upon him and crushed him to death:
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so they that thrust sore at others to make them fall, are so oppressed vvith a waight of enuy,
so they that thrust soar At Others to make them fallen, Are so oppressed with a weight of envy,
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as they can neuer recouer it:
as they can never recover it:
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and then, the losse of honor is farre more intollerable, then if a man had neuer knowne it.
and then, the loss of honour is Far more intolerable, then if a man had never known it.
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It is reported of Aristotle, that when one had depriued him of the honour that was decreed to him by the Oracle of Apollo, he writeth therof to Antipater his friend in this maner: It is reported of Aristotle, that when one had deprived him of the honour that was decreed to him by the Oracle of Apollo, he Writeth thereof to Antipater his friend in this manner:
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These things do so affect mee, as I neither greatly care for them, neither am I altogether carelesse of them.
These things do so affect me, as I neither greatly care for them, neither am I altogether careless of them.
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Though hee were a great Philosopher, and professed an outwarde contempt of all such accidents, and it is like had also morally subdued his affections:
Though he were a great Philosopher, and professed an outward contempt of all such accidents, and it is like had also morally subdued his affections:
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yet he could not but be touched with the losse of his honor.
yet he could not but be touched with the loss of his honour.
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For he wisely thought, that it is all alike for a man vnto rise to dignity,
For he wisely Thought, that it is all alike for a man unto rise to dignity,
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and afterwards to bee bereft of it.
and afterwards to be bereft of it.
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For, it is no great matter for a man not to be aduanced, but when he is aduanced, to bee cast downe againe, that is intollerable.
For, it is no great matter for a man not to be advanced, but when he is advanced, to be cast down again, that is intolerable.
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But it were happy for ambitious persons, if this danger were onely to the bodie, and outward estate:
But it were happy for ambitious Persons, if this danger were only to the body, and outward estate:
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but vnlesse they take heede, there is as great danger to the soule. Pliny writeth of the Pigeons, that taking a pride in the excellency of their Feathers,
but unless they take heed, there is as great danger to the soul. pliny Writeth of the Pigeons, that taking a pride in the excellency of their Feathers,
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and the height of their flying, they towre it in the ayre so long, that at last by this ostentation, they become a prey to the Hawke;
and the height of their flying, they tower it in the air so long, that At last by this ostentation, they become a prey to the Hawk;
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whereas otherwise, if they would flye outright, they are swifter then any other bird.
whereas otherwise, if they would fly outright, they Are swifter then any other bird.
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In like maner, men that take a pride in the height of that honour whereto they are aduanced, are many times made a prey to the deuill,
In like manner, men that take a pride in the height of that honour whereto they Are advanced, Are many times made a prey to the Devil,
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and a laughing stocke to men.
and a laughing stock to men.
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Whereupon S. Bernard hath a good saying, comparing ambition to the arrow that flieth by day.
Whereupon S. Bernard hath a good saying, comparing ambition to the arrow that flies by day.
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Feare the arrow, it flyeth lightly, it pierceth lightly; but I tell thee, it inflicteth no light wound, it killeth speedily. fear the arrow, it flies lightly, it pierces lightly; but I tell thee, it inflicteth no Light wound, it kills speedily.
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Againe, though there were no such daunger in aduancement: yet all the honor that a man can attaine vnto, is but vaine and deceitfull.
Again, though there were no such danger in advancement: yet all the honour that a man can attain unto, is but vain and deceitful.
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A flitting thing, more light and inconstant then the aire. A flitting thing, more Light and inconstant then the air.
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As the Poëts faine of Ixion, that when hee thought to haue embraced Iuno the Queene of heauen, he caught in her stead an empty cloud: As the Poets feign of Ixion, that when he Thought to have embraced Iuno the Queen of heaven, he caught in her stead an empty cloud:
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so ambitious persons catching at honor and preferment, finde nothing in the end but vanity & emptinesse Saint Ambrose wittily compareth them to foolish children, that run vp and downe to catch Butterflies;
so ambitious Persons catching At honour and preferment, find nothing in the end but vanity & emptiness Saint Ambrose wittily compareth them to foolish children, that run up and down to catch Butterflies;
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who many times, because they looke not to their feet, fal into a ditch and hurt themselues:
who many times, Because they look not to their feet, fall into a ditch and hurt themselves:
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or at least, are wearied with folowing them that neuer abide long in one place:
or At least, Are wearied with following them that never abide long in one place:
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and if at length, after their long trauell, they take one of them, what haue they got but a thing of nought, a foule and a filthy worme? It was grauely spoken by a great man in Rome; There is nothing sure and certaine in humane affaires:
and if At length, After their long travel, they take one of them, what have they god but a thing of nought, a foul and a filthy worm? It was gravely spoken by a great man in Room; There is nothing sure and certain in humane affairs:
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riches are wauering and inconstant, Kingdomes are variable & vnstable, that same glorie which wee so ambitiously seeke after, is the vainest thing in the world;
riches Are wavering and inconstant, Kingdoms Are variable & unstable, that same glory which we so ambitiously seek After, is the vainest thing in the world;
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Authority is skipping and mutable, & many times is conferred on him that deserueth worst:
authority is skipping and mutable, & many times is conferred on him that deserves worst:
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so that neither in outward felicity, nor greatnesse of dignitie a man can promise any certainety vnto himselfe.
so that neither in outward felicity, nor greatness of dignity a man can promise any certainty unto himself.
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Wheteunto agreeth that saying of S. Augustine, Worldly honor is not to be much esteemed, beeing nothing else but an empty smoke.
Wheteunto agreeth that saying of S. Augustine, Worldly honour is not to be much esteemed, being nothing Else but an empty smoke.
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And indeede, honor of it selfe cannot make a man truly great.
And indeed, honour of it self cannot make a man truly great.
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He that hath nothing else to commend him but his outward preferment, hee may well looke big,
He that hath nothing Else to commend him but his outward preferment, he may well look big,
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and strout it with a stately and a lofty pace, but hee shall neuer be truely a great man.
and strut it with a stately and a lofty pace, but he shall never be truly a great man.
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For, as one saith wel, Measure him by his foundation, or the ground that hee standeth vpon,
For, as one Says well, Measure him by his Foundation, or the ground that he Stands upon,
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and see then if he be great. Set a dwarfe on the top of a Mountaine, and he is a dwarfe still:
and see then if he be great. Set a dwarf on the top of a Mountain, and he is a dwarf still:
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but set a gyant in the deepest pit, he looseth not an inch of his stature.
but Set a giant in the Deepest pit, he loses not an inch of his stature.
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This is our error, heere we are deceiued, that we esteeme no man by that which hee is himselfe;
This is our error, Here we Are deceived, that we esteem no man by that which he is himself;
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but consider him with his complements, additions, and Ornaments.
but Consider him with his compliments, additions, and Ornament.
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Whereas, if we would make a true estimation of a man, and know what he is indeed, we should behold him naked.
Whereas, if we would make a true estimation of a man, and know what he is indeed, we should behold him naked.
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We should strip him out of his patrimony, strippe him out of his honour, strippe him out of all the leasings of outward things,
We should strip him out of his patrimony, strip him out of his honour, strip him out of all the leasings of outward things,
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yea strip him out of his body;
yea strip him out of his body;
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and behold his minde, if that be great, he is great indeed, otherwise all the rest cannot make him great.
and behold his mind, if that be great, he is great indeed, otherwise all the rest cannot make him great.
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And therefore Archidamus a noble man of Sparta, whē as Philip the King of Macedonia, waxing proud by reason of a great ouerthrow that he had giuen the Athenians, had written somewhat roughly & insolently to him:
And Therefore Archidamus a noble man of Sparta, when as Philip the King of Macedonia, waxing proud by reason of a great overthrow that he had given the Athenians, had written somewhat roughly & insolently to him:
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writeth wittily backe againe in this maner.
Writeth wittily back again in this manner.
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If thou wouldst take a measure of thy shaddow, thou shouldst not finde it any larger then it was before the victory.
If thou Wouldst take a measure of thy shadow, thou Shouldst not find it any larger then it was before the victory.
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Last of all, ambitiō is most insatiable. Let a mā be neuer so much aduanced, yet still he aspireth higher.
Last of all, ambition is most insatiable. Let a man be never so much advanced, yet still he aspireth higher.
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It was the deuice of an ambitious King, to giue the new Moone in his colours, with this Motto or word, Till it fill the whole circumference.
It was the device of an ambitious King, to give the new Moon in his colours, with this Motto or word, Till it fill the Whole circumference.
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We see the truth this in Adam, who was not contented with the honour that God gaue him in Paradise,
We see the truth this in Adam, who was not contented with the honour that God gave him in Paradise,
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though he made him Lord ouer all his creatures, but ambitiously desired to bee like vnto God.
though he made him Lord over all his creatures, but ambitiously desired to be like unto God.
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Neither were the euill Angels content with that glory which they had in the presence of God in heauen.
Neither were the evil Angels content with that glory which they had in the presence of God in heaven.
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It is reported of Pyrrhus, King of the Epyrotes, that while he was making expedition for warre against Rome, Cineas his cheefe fauourite, asked him what he would do when he had conquered Rome, then saieth hee, I shall subdue all Italie: and what when hee had subdued Italie? then shall I take Sicile that is next adioyning:
It is reported of Phyrrhus, King of the Epyrotes, that while he was making expedition for war against Room, Cineas his chief favourite, asked him what he would do when he had conquered Room, then Saith he, I shall subdue all Italy: and what when he had subdued Italy? then shall I take Sicily that is next adjoining:
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and what when he had taken Sicile? then we shall ouer-runne Affrica and Carthage, and so easily make our selues Lords of all Greece. And being asked again, what he would do when he had ouercome al;
and what when he had taken Sicily? then we shall overrun Africa and Carthage, and so Easily make our selves lords of all Greece. And being asked again, what he would do when he had overcome all;
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thē saith he merrily, We will take our ease, and be frolicK with our friēds. Thē Cineas replies;
them Says he merrily, We will take our ease, and be frolic with our Friends. Them Cineas replies;
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& what hindereth thee, O King, yt thou maiest not do this now, but that blinde ambition will not suffer thee to rest? And surely,
& what hindereth thee, Oh King, that thou Mayest not do this now, but that blind ambition will not suffer thee to rest? And surely,
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if he had subdued all these nations, and made himselfe Lorde and Ruler of them all,
if he had subdued all these Nations, and made himself Lord and Ruler of them all,
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yet hee would not then haue bene quiet.
yet he would not then have be quiet.
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As wee see in Alexander, who hauing conquered all Asia; yet (as if he had beene but a Begger) he wept,
As we see in Alexander, who having conquered all Asia; yet (as if he had been but a Beggar) he wept,
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because he had not subdued the whole world.
Because he had not subdued the Whole world.
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For when he heard Anaxagoras the Philosopher disputing, that there were infinite worlds, he burst out into teares;
For when he herd Anaxagoras the Philosopher disputing, that there were infinite world's, he burst out into tears;
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and being asked what he ayled, he answered, he had cause to greeue, seeing he had not yet conquered one worlde.
and being asked what he ailed, he answered, he had cause to grieve, seeing he had not yet conquered one world.
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Whereupon one saith very wittily, Alexander was great in the worldes conceite, but the world was little in Alexanders conceit. And indeed this hath beene alwaies the nature and property of an ambitious person, that he neuer considereth whom he excelleth himselfe, but who excell him.
Whereupon one Says very wittily, Alexander was great in the world's conceit, but the world was little in Alexanders conceit. And indeed this hath been always the nature and property of an ambitious person, that he never Considereth whom he excels himself, but who excel him.
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And it is not so much pleasure to him to see many after him, as it is a greefe to see any before him.
And it is not so much pleasure to him to see many After him, as it is a grief to see any before him.
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All ambition hath this fault, it neuer looketh back; but alwayes forward.
All ambition hath this fault, it never looks back; but always forward.
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And an ambitious man is as carefull not to see others before him, as not to see himselfe after others. And an ambitious man is as careful not to see Others before him, as not to see himself After Others.
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They that are in meane & low place, when they see a man raised to honor, they thinke he is aduanced very high: They that Are in mean & low place, when they see a man raised to honour, they think he is advanced very high:
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but hee himselfe thinketh his estate is but low, and therefore he seeketh stil to climbe higher:
but he himself Thinketh his estate is but low, and Therefore he seeks still to climb higher:
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and that which another man counteth the highest degree, is but a step in his conceit.
and that which Another man counteth the highest degree, is but a step in his conceit.
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And to speake the truth, how can that honor satisfie and fill the minde of man, which is deceitfull, light,
And to speak the truth, how can that honour satisfy and fill the mind of man, which is deceitful, Light,
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and vaine? as Bernard saith; and therefore like to make him more empty rather then to replenish him:
and vain? as Bernard Says; and Therefore like to make him more empty rather then to replenish him:
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as he that hath a great deale of winde in his stomacke, is so far from being filled, that he is made more hungry with it.
as he that hath a great deal of wind in his stomach, is so Far from being filled, that he is made more hungry with it.
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And therefore one compareth the throat of an ambitious man to an empty sepulcher, and saith, it is more insatiable. And Therefore one compareth the throat of an ambitious man to an empty sepulcher, and Says, it is more insatiable.
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For one corpes is sufficient for one sepulcher, and then it is shut vp again; but all the honor in the world cannot satisfie an ambitious minde.
For one corpses is sufficient for one sepulcher, and then it is shut up again; but all the honour in the world cannot satisfy an ambitious mind.
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This serueth for the iust reproofe of all those, that doe so greedily gape after preferment,
This serveth for the just reproof of all those, that do so greedily gape After preferment,
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and so eagerly desire to be aduanced aboue others. The Apostle exhorteth euery man in meeknes of minde to esteeme another better then himselfe.
and so eagerly desire to be advanced above Others. The Apostle exhorteth every man in meekness of mind to esteem Another better then himself.
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But it is farre otherwise with vs: we think our owne penny the best siluer: & account basely of our brethren in comparison of our selues. But it is Far otherwise with us: we think our own penny the best silver: & account basely of our brothers in comparison of our selves.
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Again, the apostle teacheth vs, in giuing honour, to goe one before another.
Again, the apostle Teaches us, in giving honour, to go one before Another.
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If he had said, in taking honour, goe one before another, he should haue had followers enough;
If he had said, in taking honour, go one before Another, he should have had followers enough;
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euery one would haue bene his scholler. For we all desire to bee preferred aboue others.
every one would have be his scholar. For we all desire to be preferred above Others.
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We haue all a spice of Diotrephes his disease, We loue to haue the preheminence.
We have all a spice of Diotrephes his disease, We love to have the pre-eminence.
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And we are too Pharisaicall in this case, We loue to haue the chiefe seats and the chiefe places in all assemblies.
And we Are too Pharisaical in this case, We love to have the chief seats and the chief places in all assemblies.
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I do not deny, but that it is lawfull for a man, both to desire and to maintaine that honor which is due vnto him, that a fit decorum & cōuenient order may be obserued.
I do not deny, but that it is lawful for a man, both to desire and to maintain that honour which is due unto him, that a fit decorum & convenient order may be observed.
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Neither Philosophy nor Diuinity doth cōdemne the mediocrity of ambition, wc Aristotle calleth a vertue, whereby men desire moderate honour,
Neither Philosophy nor Divinity does condemn the mediocrity of ambition, which Aristotle calls a virtue, whereby men desire moderate honour,
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as far as is meete and conuenient. Onely these cautions are to be obserued.
as Far as is meet and convenient. Only these cautions Are to be observed.
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First, that we rest not in it as in the main & principall end, but refer all to the honor & glory of God. First, that we rest not in it as in the main & principal end, but refer all to the honour & glory of God.
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Secondly, yt we seeke it not by vnlawfull meanes, by hooke or crooke, by right or wrong.
Secondly, that we seek it not by unlawful means, by hook or crook, by right or wrong.
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Thirdly, that we desire no more then for our iust deserts is due vnto vs. But we stand in need rather to be restrained,
Thirdly, that we desire no more then for our just deserts is due unto us But we stand in need rather to be restrained,
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then any way encouraged in this case. For we all offend rather in the excesse then in the defect:
then any Way encouraged in this case. For we all offend rather in the excess then in the defect:
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and if there be but an inch giuen vs, we are apt to take an ell.
and if there be but an inch given us, we Are apt to take an ell.
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Though we can and do reproue ambition in others, yet wee loue & like it in our selues: Though we can and do reprove ambition in Others, yet we love & like it in our selves:
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& (as Cato said in an oration yt he made in ye Senate for the people of Rhodes ) We are angry if we see any prouder then our selues.
& (as Cato said in an oration that he made in you Senate for the people of Rhodes) We Are angry if we see any Prouder then our selves.
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It is with the most of vs, as it was with the Florentines; wee are so inflamed and run mad with such an insatiable desire of honour, that wee cannot endure any man that is aboue vs indignity, It is with the most of us, as it was with the Florentines; we Are so inflamed and run mad with such an insatiable desire of honour, that we cannot endure any man that is above us indignity,
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but with enuious eyes beholde the aduancement of others, because we thinke our selues worthie of the same honour.
but with envious eyes behold the advancement of Others, Because we think our selves worthy of the same honour.
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It is reported of Iulius Caesar, that as he passed ouer the Alpes in his iourney to Spaine, he lodged one night in a little poor village:
It is reported of Julius Caesar, that as he passed over the Alps in his journey to Spain, he lodged one night in a little poor village:
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where one of his company came vnto him, and asked him merrily, if hee thought there would be any contention in that place for the soueraignty.
where one of his company Come unto him, and asked him merrily, if he Thought there would be any contention in that place for the sovereignty.
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Whereunto he maketh this stout answer, I had rather be the first man here then the second at Rome.
Whereunto he makes this stout answer, I had rather be the First man Here then the second At Rome.
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I fear there are many at this day thus affected, that they had rather bee Kings though it were but of a mole-hill,
I Fear there Are many At this day thus affected, that they had rather be Kings though it were but of a molehill,
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then to be in subiection vnder any. Yea, the intemperancy of Nero his mother is reuiued againe;
then to be in subjection under any. Yea, the intemperancy of Nero his mother is revived again;
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who being very desirous that her sonne should be Emperour, and being certified by the sooth-sayers, that if he were he should kil her:
who being very desirous that her son should be Emperor, and being certified by the soothsayers, that if he were he should kill her:
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she brake out into this vnstayed and out-ragious speech, Let him kill mee and spare not, so he may be Emperor.
she brake out into this unstayed and outrageous speech, Let him kill me and spare not, so he may be Emperor.
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So many do not sticke to say, let mee perish, so that I may but beare rule.
So many do not stick to say, let me perish, so that I may but bear Rule.
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As wee see in the example of K. Richard the Vsurper in our owne Chronicles; yea men make hast to preferment, by any danger, by any damage.
As we see in the Exampl of K. Richard the Usurper in our own Chronicles; yea men make haste to preferment, by any danger, by any damage.
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The Dragon, as it is written of him, is so thirsty, as no water can satisfie him, which maketh him stand gaping against the wind when it bloweth, that so his flame may bee asswaged. The Dragon, as it is written of him, is so thirsty, as no water can satisfy him, which makes him stand gaping against the wind when it blows, that so his flame may be assuaged.
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And therefore, when he espyeth the sailes of ships a farre off, he flyeth to them, that he may sit on the Mast:
And Therefore, when he espieth the sails of ships a Far off, he flies to them, that he may fit on the Mast:
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but many times hee rusheth against them with such violence, that he ouer-turneth the ship, and so falleth himselfe headlong into the sea. In like maner;
but many times he Rushes against them with such violence, that he overturneth the ship, and so falls himself headlong into the sea. In like manner;
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ambitious persons (as we haue heard before) do so earnestly thirst after honor, as they cannot be satisfied:
ambitious Persons (as we have herd before) do so earnestly thirst After honour, as they cannot be satisfied:
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and therfore they aspire to the high sailes of preferment with such eagernesse, as many times it turneth to their own destruction.
and Therefore they aspire to the high sails of preferment with such eagerness, as many times it turns to their own destruction.
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In other affaires of this life, there is no man so foolish or so mad, as to vndertake any businesse which he is not fit to accomplish.
In other affairs of this life, there is no man so foolish or so mad, as to undertake any business which he is not fit to accomplish.
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But euery peasant thinketh himselfe fitte for any aduancement, neuer considering his owne weaknes.
But every Peasant Thinketh himself fit for any advancement, never considering his own weakness.
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As the bramble, the basest plant that groweth, thought it selfe fitte and able enough to be King ouer the trees.
As the bramble, the Basest plant that grows, Thought it self fit and able enough to be King over the trees.
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For when the Oliue tree, and the Fig tree, and the Vine refused it, the Bramble readily accepted it, saying.
For when the Olive tree, and the Fig tree, and the Vine refused it, the Bramble readily accepted it, saying.
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If ye will indeed annoint me King ouer you, come, and put your trust vnder my shadow. If you will indeed anoint me King over you, come, and put your trust under my shadow.
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And this we see plainely in these Disciples of our Sauiour Christ, to goe no further.
And this we see plainly in these Disciples of our Saviour christ, to go no further.
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Our Sauiour had taken these two brethren from their fish-nets, and made them fishers of men. Hee had called them to be Apostles, to beare his Name before the Gentiles, &c. as he said of S. Paul. What could be more honourable then this diuine vocation? For what is more base and abiect then the state of fishermen, especially such as are occupied in mending their broken nets? And on the other side, what is more high and eminent in the Church,
Our Saviour had taken these two brothers from their fish-nets, and made them Fishers of men. He had called them to be Apostles, to bear his Name before the Gentiles, etc. as he said of S. Paul. What could be more honourable then this divine vocation? For what is more base and abject then the state of fishermen, especially such as Are occupied in mending their broken nets? And on the other side, what is more high and eminent in the Church,
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then the dignity of the Apostolicall function? So that it might be truely said of them, that hee raised the needy out of the dust,
then the dignity of the Apostolical function? So that it might be truly said of them, that he raised the needy out of the dust,
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and lifted vp the poore out of the dung, to set them with Princes, and to make them inherite the seate of glory. and lifted up the poor out of the dung, to Set them with Princes, and to make them inherit the seat of glory.
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And yet these base fishermen, aduanced to such an height of excellency, are not content with this honour,
And yet these base fishermen, advanced to such an height of excellency, Are not content with this honour,
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but come to our Sauiour, and they that a little before were with their father, patching their torn nets, doe now desire to be great Princes & Rulers in the kingdome of the Messiah. Who wold euer haue sought so great ambition vnder fishers mantles,
but come to our Saviour, and they that a little before were with their father, patching their torn nets, do now desire to be great Princes & Rulers in the Kingdom of the Messiah. Who would ever have sought so great ambition under Fishers mantles,
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but that we finde it in this place? For the most part, ambition beareth sway in Princes Courts:
but that we find it in this place? For the most part, ambition bears sway in Princes Courts:
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but heere wee see it descendeth euen to fisherboats. It was a witty question that one made;
but Here we see it Descendeth even to fisherboats. It was a witty question that one made;
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Why Honos, that signifieth honour, was written with an aspiration, and Onus, that signifieth a burden, was written without. Why Honos, that signifies honour, was written with an aspiration, and Onus, that signifies a burden, was written without.
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And it was as wittily answered, because there are none that desire the burthen that accompanieth honour,
And it was as wittily answered, Because there Are none that desire the burden that accompanieth honour,
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but all men gape after the honor and preferment.
but all men gape After the honour and preferment.
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And therefore we are heere to bee exhorted and admonished, to subdue this immoderate affection in vs by all meanes possible,
And Therefore we Are Here to be exhorted and admonished, to subdue this immoderate affection in us by all means possible,
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and not suffer it to breake out in this manner.
and not suffer it to break out in this manner.
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It was a good speech that S. Augustine had of himselfe, and woorthy our imitation, I would not bee that which I might be,
It was a good speech that S. Augustine had of himself, and worthy our imitation, I would not be that which I might be,
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neither yet did I euer seeke to be that I am.
neither yet did I ever seek to be that I am.
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But this was all my care, and al my endeuour, that I might be safe in a low estate,
But this was all my care, and all my endeavour, that I might be safe in a low estate,
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and not bee in danger in an high estate.
and not be in danger in an high estate.
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And that we may the better performe this, it shall bee good for vs to consider our Originall,
And that we may the better perform this, it shall be good for us to Consider our Original,
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and our resolution, what wee are, and what we shall be.
and our resolution, what we Are, and what we shall be.
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For as one saith well, He that desireth superiority and preferment, he doth it because he knoweth not himselfe.
For as one Says well, He that Desires superiority and preferment, he does it Because he Knoweth not himself.
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Now both by our originall, and by our resolution we are no better then earth. Of the earth we were framed, and to the earth wee must returne.
Now both by our original, and by our resolution we Are no better then earth. Of the earth we were framed, and to the earth we must return.
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It was the doome of Adam after his fall, and in him of all mankinde; Dust thou art, & to dust thou shalt returne.
It was the doom of Adam After his fallen, and in him of all mankind; Dust thou art, & to dust thou shalt return.
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And therfore, what a shame is it, that such base creatures should conceiue such high thoughts,
And Therefore, what a shame is it, that such base creatures should conceive such high thoughts,
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and nourish such haughtie spirites? As the mountaines seeme to bee high, and yet they are but earth, and haue their foundation below:
and nourish such haughty spirits? As the Mountains seem to be high, and yet they Are but earth, and have their Foundation below:
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so ambitious persons when they are at their greatest height, they are but earth, nay as Abraham confessed of himselfe, they are but dust and ashes. The consideration of this shold nurture vs to humility,
so ambitious Persons when they Are At their greatest height, they Are but earth, nay as Abraham confessed of himself, they Are but dust and Ashes. The consideration of this should nurture us to humility,
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and keep vs from aspiring too high.
and keep us from aspiring too high.
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And indeed, if the proud hearts could be brought to acknowledge it, the best and readiest way to come to preferment, is by humility.
And indeed, if the proud hearts could be brought to acknowledge it, the best and Readiest Way to come to preferment, is by humility.
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As our Sauiour Christ told the Iewes, when hee marked how they chose out the cheefe roomes, Hee that humbleth himselfe shall be exalted.
As our Saviour christ told the Iewes, when he marked how they chosen out the chief rooms, He that Humbleth himself shall be exalted.
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And we see it in our owne experience, that honor accompanieth none more then such as least desire it.
And we see it in our own experience, that honour accompanieth none more then such as least desire it.
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And therefore it is fitly compared to the shadow of a mans body, which, if hee follow after it, it goeth away from him,
And Therefore it is fitly compared to the shadow of a men body, which, if he follow After it, it Goes away from him,
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but if he runne from it, it followeth after him. So if men do eagerly pursue after honour, many times they come short of it,
but if he run from it, it follows After him. So if men do eagerly pursue After honour, many times they come short of it,
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but if they neglect it, and be carelesse of it, God will cause the Spirit of glory to rest vpon them vnlooked for, as the Apostle Peter saith.
but if they neglect it, and be careless of it, God will cause the Spirit of glory to rest upon them unlooked for, as the Apostle Peter Says.
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Yea, many haue beene had in exceeding great honour after their death, that haue refused all honour while they liued.
Yea, many have been had in exceeding great honour After their death, that have refused all honour while they lived.
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Last of all, here is a good admonition for all that that are aduanced vnto honour, not to bee puffed vp with their preferment,
Last of all, Here is a good admonition for all that that Are advanced unto honour, not to be puffed up with their preferment,
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but carry thēselues lowly, towards their inferiors, according to the exhortation of the Apostle. Be not high minded; but make your selues equall to thē of the lower sort.
but carry themselves lowly, towards their inferiors, according to the exhortation of the Apostle. Be not high minded; but make your selves equal to them of the lower sort.
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And great reason there is, why it should be so.
And great reason there is, why it should be so.
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For as the Prophet saith, Haue we not all one Father? hath not one God made vs all? and that al of one mould.
For as the Prophet Says, Have we not all one Father? hath not one God made us all? and that all of one mould.
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If he had made great persons of one kinde of mould, & meane persons of another;
If he had made great Persons of one kind of mould, & mean Persons of Another;
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then there had bin some reason for them to swell in pride, and to lift vp themselues aboue others.
then there had been Some reason for them to swell in pride, and to lift up themselves above Others.
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But seeing GOD hath made all mankinde of one blood, as the Apostle saith, it is not meete that one should proudly insult ouer another.
But seeing GOD hath made all mankind of one blood, as the Apostle Says, it is not meet that one should proudly insult over Another.
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Yea, which is more, we were all in the hands of God, as the clay is in the hands of the Potter.
Yea, which is more, we were all in the hands of God, as the clay is in the hands of the Potter.
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And as that which is now a vessell of honour, the Potter could haue made it a vessell of baser vse:
And as that which is now a vessel of honour, the Potter could have made it a vessel of baser use:
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and that which is now a vessell of dishonour, hee could haue made it a vessell of honour.
and that which is now a vessel of dishonour, he could have made it a vessel of honour.
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So in the like manner, thou that art now noble and honourable in the world, GOD could haue made thee a poore Tankerd-bearer. Thou yt art now exalted vnto a place of authority, God could haue made thee a base slaue to grind at the Mill. And thou that art now a great Lady, God,
So in the like manner, thou that art now noble and honourable in the world, GOD could have made thee a poor Tankard-bearer. Thou that art now exalted unto a place of Authority, God could have made thee a base slave to grind At the Mill. And thou that art now a great Lady, God,
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if it had pleased him, could haue made thee a meane kitchin-maide. This point the Apostle vrgeth very earnestly.
if it had pleased him, could have made thee a mean kitchenmaid. This point the Apostle urges very earnestly.
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For hauing exhorted the Corinthians (thogh vpon another occasion) not to presume aboue that which is meete, and not to swel one against another, like bladders that are full of winde:
For having exhorted the Corinthians (though upon Another occasion) not to presume above that which is meet, and not to swell one against Another, like bladders that Are full of wind:
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he addeth this as a forcible argument to conuince their consciences.
he adds this as a forcible argument to convince their Consciences.
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For who separateth thee? and what hast thou that thou hast not receiued? If thou hast receiued it, For who separateth thee? and what hast thou that thou hast not received? If thou hast received it,
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why reioycest thou, as though thou hadst not receiued it? Where wee see, he would haue such proude persons to descend into themselues,why reioycest thou, as though thou Hadst not received it? Where we see, he would have such proud Persons to descend into themselves,
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and examine themselues thoroughly, and see whether they finde any matter of insolency in themselues, or no.
and examine themselves thoroughly, and see whither they find any matter of insolency in themselves, or no.
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As if he shold haue said, There is no reason why ye should swell one against another;
As if he should have said, There is no reason why you should swell one against Another;
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because, if you be separated from your brethren in any respect, it is onely GOD that hath put the difference:
Because, if you be separated from your brothers in any respect, it is only GOD that hath put the difference:
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for by nature you are no better then they.
for by nature you Are no better then they.
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If you consider the nature of them whome you do despise, they are men, as your selues are, indued with reason, made after the image of God,
If you Consider the nature of them whom you do despise, they Are men, as your selves Are, endued with reason, made After the image of God,
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and sprung from Adam. And if you consider their condition, they are sinners, they are the children of wrath, and subiect to eternall damnation.
and sprung from Adam. And if you Consider their condition, they Are Sinners, they Are the children of wrath, and Subject to Eternal damnation.
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And is not your condition the same? why then should you lift vp your selues? And lest anie man should obiect, that there is great difference of men in the world; some are noble, some ignoble; some learned, some vnlearned; some Magistrates, some Subiectes: some rich, some poore:
And is not your condition the same? why then should you lift up your selves? And lest any man should Object, that there is great difference of men in the world; Some Are noble, Some ignoble; Some learned, Some unlearned; Some Magistrates, Some Subjects: Some rich, Some poor:
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therefore hee addeth, What hast thou that thou hast not receyued? Namely, of Gods free grace & mercy.
Therefore he adds, What hast thou that thou hast not received? Namely, of God's free grace & mercy.
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He that receiueth any thing of duty, and not of grace, may in some sort reioyce:
He that receiveth any thing of duty, and not of grace, may in Some sort rejoice:
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but he that glorieth in a free gift, is vaine and vnthankefull.
but he that Glorieth in a free gift, is vain and unthankful.
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Now, whatsoeuer prerogatiue is in any man, he hath it not of himself, but hath receiued it of God.
Now, whatsoever prerogative is in any man, he hath it not of himself, but hath received it of God.
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And what is more vaine then to be puft vppe with gifts receiued from another? What is more vniust then to glory of those things wee haue receiued,
And what is more vain then to be puffed up with Gifts received from Another? What is more unjust then to glory of those things we have received,
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as if wee had not receiued them? that is, to forget the authour, and to translate the honor to our selues that is due vnto him? As Bernard saith wel to this purpose:
as if we had not received them? that is, to forget the author, and to translate the honour to our selves that is due unto him? As Bernard Says well to this purpose:
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It is pride & a very great sinne, to vse the things that are giuen vs, It is pride & a very great sin, to use the things that Are given us,
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as though they were bred in vs, and in the benefites receiued to vsurpe the glorie of the benefactor.
as though they were bred in us, and in the benefits received to usurp the glory of the benefactor.
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To conclude therefore, this sentence should make vs leaue our haughty pride, and contein our selues within the bounds of humility.
To conclude Therefore, this sentence should make us leave our haughty pride, and contain our selves within the bounds of humility.
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One is borne or created a Prince, another a subiect: one Noble, another ignoble: one is more honourable, more rich, more mightie then another.
One is born or created a Prince, Another a Subject: one Noble, Another ignoble: one is more honourable, more rich, more mighty then Another.
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Shall he therefore bee proud? Who hath separated thee? And what hast thou that thou hast not receiued of God? to whom thou owest thankefulnes, and not insolency.
Shall he Therefore be proud? Who hath separated thee? And what hast thou that thou hast not received of God? to whom thou owest thankfulness, and not insolency.
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[ But to serue. ] Heere wee see what was indeede the end of our Sauiour Christs comming.[ But to serve. ] Here we see what was indeed the end of our Saviour Christ coming.
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He came to doe seruice to his Church, and in al things to apply himselfe vnto the benefite of all men.
He Come to do service to his Church, and in all things to apply himself unto the benefit of all men.
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Hee taught the people, as a Minister of the word; he healed their diseases;
He taught the people, as a Minister of the word; he healed their diseases;
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and for this cause he walked about corporally, through diuers Cities and countries, not for his owne profit or glory,
and for this cause he walked about corporally, through diverse Cities and countries, not for his own profit or glory,
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but onely for the saluation of others.
but only for the salvation of Others.
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For, as hee was annointed by his Father, and sent to preach the Gospell to the poore:
For, as he was anointed by his Father, and sent to preach the Gospel to the poor:
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so hee taught continually in their Synagogues. And therefore he said to his disciples, Let vs go into the next Townes, that I may preach there also:
so he taught continually in their Synagogues. And Therefore he said to his Disciples, Let us go into the next Towns, that I may preach there also:
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for I came out for that purpose. for I Come out for that purpose.
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And the Euangelist testifieth of him, that he went about al Cities & Townes, teaching in their synagogues, and preaching the Gospel of the kingdom,
And the Evangelist Testifieth of him, that he went about all Cities & Towns, teaching in their Synagogues, and preaching the Gospel of the Kingdom,
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and healing euery sicknesse, and euerie disease among the people. and healing every sickness, and every disease among the people.
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For no doubt, but this place is chiefly vnderstoode of the ministery and seruice which he performed in spirituall things;
For no doubt, but this place is chiefly understood of the Ministry and service which he performed in spiritual things;
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because he saith, he came to serue in such a Ministery, as wherein he wold haue his Apostles to imitate him:
Because he Says, he Come to serve in such a Ministry, as wherein he would have his Apostles to imitate him:
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thogh we may also vnderstand it of his ministry in temporall things; as when he humbled himselfe to wash their feete.
though we may also understand it of his Ministry in temporal things; as when he humbled himself to wash their feet.
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As S. Iohn saith, that he riseth from supper, and layeth aside his vpper gurment, and tooke a Towell, and girded himselfe.
As S. John Says, that he Riseth from supper, and Layeth aside his upper gurment, and took a Towel, and girded himself.
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After that, he poured water into a basin, & began to wash the disciples feete, and to wipe them with the Towel wherewith hee was girded. After that, he poured water into a basin, & began to wash the Disciples feet, and to wipe them with the Towel wherewith he was girded.
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Where it is woorth the noting, that the Euangelist doeth so exactly set downe this action of our Sauiour Christ.
Where it is worth the noting, that the Evangelist doth so exactly Set down this actium of our Saviour christ.
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He might haue sayde briefly, that he washed his Disciples feete.
He might have said briefly, that he washed his Disciples feet.
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But to the end, that hee might more deepely imprint in our mindes this admirable humility, he is careful to expresse euery circumstance thereof, that we might (as it were) behold it with our eies.
But to the end, that he might more deeply imprint in our minds this admirable humility, he is careful to express every circumstance thereof, that we might (as it were) behold it with our eyes.
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Giuing vs to vnderstand, that our Sauiour did not slightly performe this duty, as though hee cared not how soone hee were rid of it, but carefully and diligently:
Giving us to understand, that our Saviour did not slightly perform this duty, as though he cared not how soon he were rid of it, but carefully and diligently:
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yea, he performed all with his own hands and had not another to do it for him:
yea, he performed all with his own hands and had not Another to do it for him:
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that so hee might euery way expresse to his Disciples the form of a seruant, whereunto these seruile Offices doe appertaine.
that so he might every Way express to his Disciples the from of a servant, whereunto these servile Offices do appertain.
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It is not saide, that the Apostles did rise also, but that Christ onely did rise,
It is not said, that the Apostles did rise also, but that christ only did rise,
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and they sate still at the Table. According to that which himselfe saith in another place;
and they sat still At the Table. According to that which himself Says in Another place;
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Who is greater, he that sitteth at table, or he that serueth? Is not he that sitteth at Table? And I am amongst you as he that serueth? Who is greater, he that Sitteth At table, or he that serveth? Is not he that Sitteth At Table? And I am among you as he that serveth?
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As this doth set out the great Humility of our Sauiour Christ:
As this does Set out the great Humility of our Saviour christ:
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so it also commendeth his singular loue to vs, that hee would bee pleased in this manner to respect such poore wretches as we are.
so it also commends his singular love to us, that he would be pleased in this manner to respect such poor wretches as we Are.
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For wee might euerie one of vs say, as Mephibosheth said to Dauid, What is thy seruant, that thou shouldest looke vpon such a dead dogge as I am? If an earthly King should appoint one of the Nobles of his Court to attend vpon some poore despised person,
For we might every one of us say, as Mephibosheth said to David, What is thy servant, that thou Shouldst look upon such a dead dog as I am? If an earthly King should appoint one of the Nobles of his Court to attend upon Some poor despised person,
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as the great King Ahashuerosh commanded Haman, the most honorable of all his Court, to attend and waite vpon poore Mordecai, it were a token of great loue:
as the great King Ahasuerus commanded Haman, the most honourable of all his Court, to attend and wait upon poor Mordecai, it were a token of great love:
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but if the King himselfe shall lay by his Princely robes, and put on base apparrell,
but if the King himself shall lay by his Princely robes, and put on base apparel,
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and so shall in his owne person performe euery base office to a poore begger that lieth at his gates, it would bee a wonderfull spectacle, worthy to bee chronicled and registred to all posterity.
and so shall in his own person perform every base office to a poor beggar that lies At his gates, it would be a wonderful spectacle, worthy to be chronicled and registered to all posterity.
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In like manner, if the Lorde had appointed any of his Angels, the Nobles of his Court of heauen (as I may call them who are ministring spirits, sent forth to minister for their sakes, which shall be heires of saluation ) to attend vppon vs, it had bene exceeding Loue, considering our base and wretched estate:
In like manner, if the Lord had appointed any of his Angels, the Nobles of his Court of heaven (as I may call them who Are ministering spirits, sent forth to minister for their sakes, which shall be Heirs of salvation) to attend upon us, it had be exceeding Love, considering our base and wretched estate:
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But, that hee himselfe, the Sonne of God, King of kings, and Lord of lords, who hath receiued all power from his Father in Heauen and earth, should not onely strip himselfe of that glorie which hee had in heauen,
But, that he himself, the Son of God, King of Kings, and Lord of Lords, who hath received all power from his Father in Heaven and earth, should not only strip himself of that glory which he had in heaven,
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and to take our Nature vpon him;
and to take our Nature upon him;
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but also take vppon him the base forme of a seruant, and therein do seruice vnto vs, it is a loue surpassing all loue,
but also take upon him the base Form of a servant, and therein do service unto us, it is a love surpassing all love,
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and therefore should cause vs to loue him againe. Secondly, this example is propounded for our imitation.
and Therefore should cause us to love him again. Secondly, this Exampl is propounded for our imitation.
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As our Sauiour himselfe applyeth it;
As our Saviour himself Applieth it;
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when hauing washed his Disciples feete, and taken his Garments, and beeing set downe againe, he said vnto them;
when having washed his Disciples feet, and taken his Garments, and being Set down again, he said unto them;
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Know yee what I haue done to you? Ye call mee Master, and Lord: and yee say well: for so I am. Know ye what I have done to you? You call me Master, and Lord: and ye say well: for so I am.
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If I then your Lord and Master, haue washed your feete, ye also ought to wash one anothers Feete.
If I then your Lord and Master, have washed your feet, you also ought to wash one another's Feet.
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For I haue giuen you an example, that yee should doe, euen as I haue done vnto you. For I have given you an Exampl, that ye should do, even as I have done unto you.
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And this is also the exhortation of the Apostle:
And this is also the exhortation of the Apostle:
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Let the same minde (saith he) be in you, that was in Christ Iesus. Let the same mind (Says he) be in you, that was in christ Iesus.
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Now, what mind was in him? Why (as wee haue heard) hee layde by his Maiesty and glory that hee had with his Father,
Now, what mind was in him? Why (as we have herd) he laid by his Majesty and glory that he had with his Father,
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and for our sakes debased himselfe to the lowest degree of humiliation that could be.
and for our sakes debased himself to the lowest degree of humiliation that could be.
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So must we, as much as lyeth in vs, apply our selues to the good one of another.
So must we, as much as lies in us, apply our selves to the good one of Another.
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Wee must lay by our greatnesse, and serue one another by Loue. And, as hee exhorteth others:
we must lay by our greatness, and serve one Another by Love. And, as he exhorteth Others:
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so him-selfe did carefully practise this Dutie.
so himself did carefully practise this Duty.
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Though hee were free from all men, yet hee made himselfe a Seruant vnto all men, that he might winne the more. Though he were free from all men, yet he made himself a Servant unto all men, that he might win the more.
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Ʋnto the Iewes he became as a Iew, that he might winne the Iewes: to them that were vnder the Law, as though hee were vnder the Law: Ʋnto the Iewes he became as a Iew, that he might win the Iewes: to them that were under the Law, as though he were under the Law:
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to them that were without law, as if hee were without the Law. To the weake, he became as weake. to them that were without law, as if he were without the Law. To the weak, he became as weak.
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In a word, He was made all things to al men, that he might by all meanes saue some.
In a word, He was made all things to all men, that he might by all means save Some.
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As if he should haue saide, I am in all things free, and may liue as I list:
As if he should have said, I am in all things free, and may live as I list:
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yet haue I willingly subiected my selfe to all sorts of men. For, to becom a seruant, is to liue at the pleasure & commandement of another,
yet have I willingly subjected my self to all sorts of men. For, to become a servant, is to live At the pleasure & Commandment of Another,
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and not to be his owne man.
and not to be his own man.
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Thus the Apostle sheweth himself exceeding humble, who as though he were the meanest of all, was ready to performe his seruice vnto all men,
Thus the Apostle shows himself exceeding humble, who as though he were the Meanest of all, was ready to perform his service unto all men,
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as if they had bene his superiors.
as if they had be his superiors.
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If so great an Apostle did debase himselfe thus low, let vs thinke what is meete for vs to do.
If so great an Apostle did debase himself thus low, let us think what is meet for us to do.
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Wee must not spare for any difficulties, but by the example of the Apostle, become all thinges to all men,
we must not spare for any difficulties, but by the Exampl of the Apostle, become all things to all men,
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though it bee with the losse of our liberty and profit.
though it be with the loss of our liberty and profit.
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It was a good speech of one of the Christian Emperors, That hee reigneth more gloriously, that serueth the base estate of Gods seruants,
It was a good speech of one of the Christian Emperor's, That he Reigneth more gloriously, that serveth the base estate of God's Servants,
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then he that ruleth ouer the greatest sinners in the world.
then he that Ruleth over the greatest Sinners in the world.
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But to the end we may be the more willing to performe this duty, let vs a little neerer examine this example of our Sauiour Christ.
But to the end we may be the more willing to perform this duty, let us a little nearer examine this Exampl of our Saviour christ.
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And in it, let vs consider, first, who it was that in this manner humbled himself,
And in it, let us Consider, First, who it was that in this manner humbled himself,
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and that is, the onely begotten Sonne of God, who is Lord of heauen and earth.
and that is, the only begotten Son of God, who is Lord of heaven and earth.
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Secondly, how farre hee humbled himselfe: euen vnto death, and that the most shamefull death of the crosse.
Secondly, how Far he humbled himself: even unto death, and that the most shameful death of the cross.
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Thirdly, for whom he humbled himselfe, euen for sinners and wicked persons, as the apostle saith;
Thirdly, for whom he humbled himself, even for Sinners and wicked Persons, as the apostle Says;
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When we were sinners, Christ dyed for vs. Ther could not any thing be propoūded more forcibly against ye pride of our nature, then this example. When we were Sinners, christ died for us There could not any thing be propounded more forcibly against you pride of our nature, then this Exampl.
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It may bee thou art a great man, a Learned man, a wise man, a noble man, a rich man, a mighty man;
It may be thou art a great man, a Learned man, a wise man, a noble man, a rich man, a mighty man;
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& therefore thou thinkst it would be a disgrace to thee to do seruice vnto others.
& Therefore thou Thinkest it would be a disgrace to thee to do service unto Others.
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But thou art not greater, nor learneder, nor wiser, nor nobler, nor richer, nor mightier, then our Sauiour Christ was.
But thou art not greater, nor Learneder, nor Wiser, nor Nobler, nor Richer, nor Mightier, then our Saviour christ was.
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It may bee thou art discouraged by the basenesse of the seruice which thou must performe.
It may be thou art discouraged by the baseness of the service which thou must perform.
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But what euer was more base and vile in the world, then the death of the Crosse? It may bee thou considerest the basenesse of them to whom thou art to doe seruice,
But what ever was more base and vile in the world, then the death of the Cross? It may be thou Considerest the baseness of them to whom thou art to do service,
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and comparest it with thy greatnesse, and so thinkest it some disparagement vnto thee.
and comparest it with thy greatness, and so Thinkest it Some disparagement unto thee.
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If it were to perform some kind office of loue for one of thine owne ranke, thou wouldest not stand vpon it.
If it were to perform Some kind office of love for one of thine own rank, thou Wouldst not stand upon it.
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But to stoop so low as to do seruice to euery mean person, thou thinkest it cannot stande with thy reputation.
But to stoop so low as to do service to every mean person, thou Thinkest it cannot stand with thy reputation.
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But what is more vile and abiect, beeing compared vnto God, then wicked sinners, the Children of wrath,
But what is more vile and abject, being compared unto God, then wicked Sinners, the Children of wrath,
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and subiect to eternall destruction? So that, to conclude this point;
and Subject to Eternal destruction? So that, to conclude this point;
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by vertue of this example of our Sauiour Christ, there is no man liuing, though hee be neuer so great and honourable, that should refuse to do any thing,
by virtue of this Exampl of our Saviour christ, there is no man living, though he be never so great and honourable, that should refuse to do any thing,
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though it bee neuer so base, for any man, though hee be neuer so abiect, if his necessitie doe require it.
though it be never so base, for any man, though he be never so abject, if his necessity do require it.
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[ His Life. ] Thus wee haue heard the example of our Sauiour Christ, as it hath beene generally propounded.[ His Life. ] Thus we have herd the Exampl of our Saviour christ, as it hath been generally propounded.
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Now, followeth the particular instance of Humility, whereby it is amplified and set out; which was, To giue his Life a ransome for many.
Now, follows the particular instance of Humility, whereby it is amplified and Set out; which was, To give his Life a ransom for many.
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In the first circumstance whereof, wee are taught what is the price of our Redemption.
In the First circumstance whereof, we Are taught what is the price of our Redemption.
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The Apostle telleth vs, that Wee are not our owne, for wee are bought with a price.
The Apostle Telleth us, that we Are not our own, for we Are bought with a price.
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And this price, as another Apostle sayeth, Was not Siluer and Golde, or such like corruptible thing:
And this price, as Another Apostle Saith, Was not Silver and Gold, or such like corruptible thing:
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they were all too base to come in this accompt; but, The precious blood of Christ.
they were all too base to come in this account; but, The precious blood of christ.
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And so hee saith in another place, That his owne selfe, bare our sinnes in his body on the Tree. And so he Says in Another place, That his own self, bore our Sins in his body on the Tree.
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And the Apostle saith, Ephes. 1.17. That by him wee haue redemption through his blood.
And the Apostle Says, Ephesians 1.17. That by him we have redemption through his blood.
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And againe, By his owne bloud hee obtained eternall Redemption for vs. And, Without shedding of blood is no remission. But it will be obiected;
And again, By his own blood he obtained Eternal Redemption for us And, Without shedding of blood is no remission. But it will be objected;
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what necessity was there that our Sauiour should pay any price or ransome, seeing we were prisoners to the deuil? A man would thinke it had beene more conuenient, that seeing we were violently and vniustly held captiues, our Sauiour should haue come vpon him with greater power,
what necessity was there that our Saviour should pay any price or ransom, seeing we were Prisoners to the Devil? A man would think it had been more convenient, that seeing we were violently and unjustly held captives, our Saviour should have come upon him with greater power,
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and haue rescued vs out of his handes without anie price: according to that speech in the Gospell;
and have rescued us out of his hands without any price: according to that speech in the Gospel;
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When a strong man armed keepeth his Palace, the things that he possesseth are in peace. When a strong man armed Keepeth his Palace, the things that he Possesses Are in peace.
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But when a stronger then he commeth vpon him, and ouercommeth him, he taketh from him all his armour wherein hee trusteth, and diuideth his spoiles. But when a Stronger then he comes upon him, and Overcometh him, he Takes from him all his armour wherein he Trusteth, and Divideth his spoils.
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To this I answere, that our Sauiour Christ did not pay this price to the deuill, but to God:
To this I answer, that our Saviour christ did not pay this price to the Devil, but to God:
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who had power to condemne vs, and in his iust iudgement had giuen vs ouer for our sinnes,
who had power to condemn us, and in his just judgement had given us over for our Sins,
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vnto the power of the deuill, as his Iailor.
unto the power of the Devil, as his Jailor.
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Now, when the King is pacified towards a prisoner that hath offended him, the Iailor hath nothing to do to keepe him any longer in prison.
Now, when the King is pacified towards a prisoner that hath offended him, the Jailor hath nothing to do to keep him any longer in prison.
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So Gods wrath beeing appeased towards vs by the death of Christ, the deuill hath no more power ouer vs. So that our Sauiour by paying this ransome, made satisfaction to God, and not to the deuill.
So God's wrath being appeased towards us by the death of christ, the Devil hath no more power over us So that our Saviour by paying this ransom, made satisfaction to God, and not to the Devil.
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As the Apostle saith, he offered himselfe to God. But it may be further obiected: The sufferings of our Sauiour Christ were but of short continuance, for some fewe houres:
As the Apostle Says, he offered himself to God. But it may be further objected: The sufferings of our Saviour christ were but of short Continuance, for Some few hours:
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whence then haue they that dignity and worthinesse, to bee a sufficient price for our redemption? I answer first, that hee suffered most innocently, hauing no sinne of his own that might deserue death.
whence then have they that dignity and worthiness, to be a sufficient price for our redemption? I answer First, that he suffered most innocently, having no sin of his own that might deserve death.
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And that made his sufferings the more meritorious for vs. As S. Peter saith, He was a Lamb vndefiled, and without spot.
And that made his sufferings the more meritorious for us As S. Peter Says, He was a Lamb undefiled, and without spot.
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1 Pet. 1, 19. And againe, 2, 22. Hee did no sinne, neither was there any guile found in his month.
1 Pet. 1, 19. And again, 2, 22. He did no sin, neither was there any guile found in his Monn.
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& 3, 18. Hee suffered for sinnes, the iust for the vniust, to bring vs to God.
& 3, 18. He suffered for Sins, the just for the unjust, to bring us to God.
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And the Apostle saith, Hebr. 7, 26. He was holy, harmelesse, vndefiled, separate from Sinners. & 9, 14. Hee offered himselfe without spot vnto GOD.
And the Apostle Says, Hebrew 7, 26. He was holy, harmless, undefiled, separate from Sinners. & 9, 14. He offered himself without spot unto GOD.
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Whereunto agreeth that speech of one of the Fathers, The vniust sinneth, and the iust is punnished:
Whereunto agreeth that speech of one of the Father's, The unjust Sinneth, and the just is punished:
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the guilty transgresseth, and the innocent is beaten: the wicked offendeth, and the godly is condemned:
the guilty Transgresseth, and the innocent is beaten: the wicked offends, and the godly is condemned:
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that which the euill deserueth, the good suffereth: that which the seruant oweth, the master payeth:
that which the evil deserves, the good suffers: that which the servant owes, the master payeth:
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that which man committeth, God sustaineth.
that which man Committeth, God sustaineth.
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And indeed, if he had any sinnes of his owne, they would haue swayed him downe to hell,
And indeed, if he had any Sins of his own, they would have swayed him down to hell,
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and so haue disabled him from being a sufficient Sauiour for others. But, being altogether innocent himselfe, hee is the more fit to satisfie for our sinnes.
and so have disabled him from being a sufficient Saviour for Others. But, being altogether innocent himself, he is the more fit to satisfy for our Sins.
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According as Saint Augustine saith well, It is iust that the debters should bee set free, beleeuing in him, who without anie debt was put to death,
According as Saint Augustine Says well, It is just that the debtors should be Set free, believing in him, who without any debt was put to death,
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and payde for vs debters, that which hee himselfe did not owe.
and paid for us debtors, that which he himself did not owe.
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And in another place, The blood of Christ, because it was his that had no sinne at all, was shed for the remission of our sinnes.
And in Another place, The blood of christ, Because it was his that had no sin At all, was shed for the remission of our Sins.
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Secondly, the death of Christ was not the death of a meere man onely, though neuer so innocent:
Secondly, the death of christ was not the death of a mere man only, though never so innocent:
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but of him that was true God and man.
but of him that was true God and man.
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And this is that which the Apostle sayeth Heb. 9, 14. that Christ thorough the Eternall Spirit, offered himselfe without spot to God:
And this is that which the Apostle Saith Hebrew 9, 14. that christ through the Eternal Spirit, offered himself without spot to God:
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where, by the Eternall Spirit, is meant the Deity and Godhead of our Sauiour, whereby hee giueth influence of diuine vigor to the sacrifice of his body and blood. where, by the Eternal Spirit, is meant the Deity and Godhead of our Saviour, whereby he gives influence of divine vigor to the sacrifice of his body and blood.
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And in his farewell sermon to the Ephesians, he chargeth the Elders, to Take heede to the Flocke, which GOD hath purchased with his owne blood.
And in his farewell sermon to the Ephesians, he charges the Elders, to Take heed to the Flock, which GOD hath purchased with his own blood.
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And in another place he saith, that the Iewes crucified the Lord of Glory. And in Another place he Says, that the Iewes Crucified the Lord of Glory.
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Which places are not so to be vnderstoode, as if GOD had any blood to be shed,
Which places Are not so to be understood, as if GOD had any blood to be shed,
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or that the Lord of Glorie were subiect to suffering, and could bee crucified: but, because of that neere Vnion and coniunction of the two Natures in his person;
or that the Lord of Glory were Subject to suffering, and could be Crucified: but, Because of that near union and conjunction of the two Nature's in his person;
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whereby, that which is proper to ye one, is affirmed and spoken of the other. Hence it commeth to passe, that though the sufferings & death of Christ were temporarie:
whereby, that which is proper to you one, is affirmed and spoken of the other. Hence it comes to pass, that though the sufferings & death of christ were temporary:
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yet they were of infinit merit, to purchase eternall redemption for vs:
yet they were of infinite merit, to purchase Eternal redemption for us:
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because (as was saide before) the eternall Spirite of his Deity, gaue eternall efficacie vnto his sacrifice: Because (as was said before) the Eternal Spirit of his Deity, gave Eternal efficacy unto his sacrifice:
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or because that infinite vigour which purgeth our consciences, issued from his eternall Spirit.
or Because that infinite vigour which Purgeth our Consciences, issued from his Eternal Spirit.
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So that there is no doubt, but that Christ hath satisfied the wrath of god for vs by finite meanes.
So that there is no doubt, but that christ hath satisfied the wrath of god for us by finite means.
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For, as the Father being infinite, was infinitely prouoked by finite sinnes:
For, as the Father being infinite, was infinitely provoked by finite Sins:
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so the Son of God being equall to his Father, & therefore infinite, could not but infinitely pacifie his wrath, by his finite satisfaction.
so the Son of God being equal to his Father, & Therefore infinite, could not but infinitely pacify his wrath, by his finite satisfaction.
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But some wil say, Was it not possible for the Lord to haue accomplished our redemption by some other meanes,
But Some will say, Was it not possible for the Lord to have accomplished our redemption by Some other means,
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but that Christ of necessitie must giue his life for vs? This question, though it be curious,
but that christ of necessity must give his life for us? This question, though it be curious,
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yet it shall not be vnprofitable to giue an answer to it.
yet it shall not be unprofitable to give an answer to it.
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We are to know therefore, that to speak simply and absolutely, it was possible for God to haue found out a thousand meanes of mans redemption,
We Are to know Therefore, that to speak simply and absolutely, it was possible for God to have found out a thousand means of men redemption,
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and all of them should haue bene auaileable. For, as the Angell saide, With God nothing is impossible, but all things are possible.
and all of them should have be available. For, as the Angel said, With God nothing is impossible, but all things Are possible.
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But if we consider the fore-knowledge and eternall decree of God, then we may truely say, it was altogether impossible for man to be redeemed by any other means.
But if we Consider the foreknowledge and Eternal Decree of God, then we may truly say, it was altogether impossible for man to be redeemed by any other means.
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Some of the Fathers haue inuented this witty deuise; namely, that the cause of man was from al eternity debated in heauen: some of the Father's have invented this witty devise; namely, that the cause of man was from all eternity debated in heaven:
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where the iustice & truth of God stoode on the one side; and his mercy and peace on the other:
where the Justice & truth of God stood on the one side; and his mercy and peace on the other:
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and his wisedome was the Iudge and vmpire.
and his Wisdom was the Judge and umpire.
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The iustice and truth of God pleaded hard against man, and called for punishment according to his deserts.
The Justice and truth of God pleaded hard against man, and called for punishment according to his deserts.
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But his mercy and peace pleaded for him, and defended him.
But his mercy and peace pleaded for him, and defended him.
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In the end, his wisedom found out a way, whereby both his iustice might be satisfied,
In the end, his Wisdom found out a Way, whereby both his Justice might be satisfied,
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& his mercy might take place;
& his mercy might take place;
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namely, that the Son of God taking our flesh vpon him, should in it suffer the death that was due to our sins:
namely, that the Son of God taking our Flesh upon him, should in it suffer the death that was due to our Sins:
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that as man had trespassed, so man might make satisfaction.
that as man had trespassed, so man might make satisfaction.
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And therefore, in this respect it was necessarie that Christ should dye for vs. As Hilary saith well.
And Therefore, in this respect it was necessary that christ should die for us As Hilary Says well.
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Therefore could not the cup passe from him, but hee must drinke of it, because we could not be recouered but by his passion. Therefore could not the cup pass from him, but he must drink of it, Because we could not be recovered but by his passion.
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But that wee may not bee mistaken in this point, we are to know that there are diuers kindes of necessitie.
But that we may not be mistaken in this point, we Are to know that there Are diverse Kinds of necessity.
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First, there is an absolute necessity, when a thing in regarde of the nature of it, cannot be otherwise.
First, there is an absolute necessity, when a thing in regard of the nature of it, cannot be otherwise.
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Thus the Sun doth necessarily shine in the Firmament: thus the fire doeth necessarily burne, and the night doeth necessarily followe the day.
Thus the Sun does necessarily shine in the Firmament: thus the fire doth necessarily burn, and the night doth necessarily follow the day.
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Secondly, there is a necessity of constraint.
Secondly, there is a necessity of constraint.
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Thus a Malefactor necessarily goeth to prison, because hee is forced whether hee will or no.
Thus a Malefactor necessarily Goes to prison, Because he is forced whither he will or no.
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Thirdly, there is a necessitie in respect of the end: and thus armour and weapons are necessarie for him that goeth foorth to fight.
Thirdly, there is a necessity in respect of the end: and thus armour and weapons Are necessary for him that Goes forth to fight.
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In the first sence, there was no necessity that Christ should suffer.
In the First sense, there was no necessity that christ should suffer.
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For, (as wee haue heard before) GOD had a thousand other wayes to redeeme man by, if it had pleased him.
For, (as we have herd before) GOD had a thousand other ways to Redeem man by, if it had pleased him.
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Neyther was it necessary in the second sence, because God cannot be compelled by any power or violence.
Neither was it necessary in the second sense, Because God cannot be compelled by any power or violence.
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But in the third sence it was necessarie, because GOD had so decreed and appointed it.
But in the third sense it was necessary, Because GOD had so decreed and appointed it.
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And indeede, this was the most conuenient and necessarie meanes of our redemption that could bee, both in respect of God,
And indeed, this was the most convenient and necessary means of our redemption that could be, both in respect of God,
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and also in respect of vs. There are many Reasons, why it was most conuenient in respect of God.
and also in respect of us There Are many Reasons, why it was most convenient in respect of God.
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As first, in respect of his truth. God had foretold in his Word, and promised that it should bee so.
As First, in respect of his truth. God had foretold in his Word, and promised that it should be so.
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Hee was wounded for our transgressions, saith the Prophet Isaiah, ch. 53. ver. 5. Hee was brokē for our iniquities: He was wounded for our transgressions, Says the Prophet Isaiah, changed. 53. ver. 5. He was broken for our iniquities:
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the chastisement of our peace was vppon him, and with his stripes we are healed. the chastisement of our peace was upon him, and with his stripes we Are healed.
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And therefore, our Sauiour Christ appearing to the two disciples that went to Emmaus, and perceiuing that they began to stagger and doubt of his resurrection, saide vnto them;
And Therefore, our Saviour christ appearing to the two Disciples that went to Emmaus, and perceiving that they began to stagger and doubt of his resurrection, said unto them;
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O Fooles, and slow of heart, to beleeue all that the Prophets haue spoken. Oh Fools, and slow of heart, to believe all that the prophets have spoken.
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Ought not Christ to haue suffered these things, and to haue entred into his glory? And when Peter had drawne his sword,Ought not christ to have suffered these things, and to have entered into his glory? And when Peter had drawn his sword,
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and began to fight in his quarrell, hee telleth him that He could pray to his Father,
and began to fight in his quarrel, he Telleth him that He could pray to his Father,
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and he would giue him more then twelue legions of Angels. and he would give him more then twelue legions of Angels.
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But how then (saith he) should the Scriptures be fulfilled, which say, that it must be so? Marke heere, the Scriptures haue saide that Christ must die; But how then (Says he) should the Scriptures be fulfilled, which say, that it must be so? Mark Here, the Scriptures have said that christ must die;
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the Prophets had foretold as much, and God is alwayes true in his word, therefore it must bee so.
the prophets had foretold as much, and God is always true in his word, Therefore it must be so.
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Secondly, in respect of his Iustice, which, as wee haue heard already, did require, that the same nature that had offended the maiesty of God, should also make satisfaction.
Secondly, in respect of his justice, which, as we have herd already, did require, that the same nature that had offended the majesty of God, should also make satisfaction.
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Thirdly, in respect of his mercy.
Thirdly, in respect of his mercy.
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For, seeing it was in his power to destroy all mankind, and that iustly too, it was an euidence of vnspeakable mercy, to make choise of one to be punished instead of many.
For, seeing it was in his power to destroy all mankind, and that justly too, it was an evidence of unspeakable mercy, to make choice of one to be punished instead of many.
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Fourthly, in respect of his wisedome, which tempered and allayed the rigour and seuerity of his iustice, with the sweetnesse of his mercy:
Fourthly, in respect of his Wisdom, which tempered and allayed the rigour and severity of his Justice, with the sweetness of his mercy:
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so that in the sufferings of Christ there was neither cruelty nor remissenesse: but as Dauid saith, Mercy and trueth haue met together:
so that in the sufferings of christ there was neither cruelty nor remissness: but as David Says, Mercy and truth have met together:
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Iustice and peace haue kissed one another. justice and peace have kissed one Another.
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Fiftly, in respect of his hatred of sin, for the destroying whereof, he would haue his onely begotten Sonne to be put to death.
Fifty, in respect of his hatred of since, for the destroying whereof, he would have his only begotten Son to be put to death.
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Will not all men say, that that man beareth a deadly hatred to his enemy, that if he cannot otherwise come at him, will cast a speare through the sides of his sonne to kill him? So the Lord, to testifie his great hatred against our sins, hath wounded his owne Son to death for the abolishing of them.
Will not all men say, that that man bears a deadly hatred to his enemy, that if he cannot otherwise come At him, will cast a spear through the sides of his son to kill him? So the Lord, to testify his great hatred against our Sins, hath wounded his own Son to death for the abolishing of them.
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And therefore, by the way, wee see, how lamentable the estate of desperat sinners is, who knowing how the Lord hateth sinne, wil yet notwithstanding continue in sinne,
And Therefore, by the Way, we see, how lamentable the estate of desperate Sinners is, who knowing how the Lord hates sin, will yet notwithstanding continue in sin,
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and drinke iniquitie euen like water, as Iob saieth.
and drink iniquity even like water, as Job Saith.
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They shall finde, vnlesse they preuent it in time by speedy and vnfeigned repentance, that as God hateth all them that worke iniquity:
They shall find, unless they prevent it in time by speedy and unfeigned Repentance, that as God hates all them that work iniquity:
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so in the end hee will destroy them. Sixtly, and last of all, in respect of his loue to man.
so in the end he will destroy them. Sixty, and last of all, in respect of his love to man.
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For rather then we miserable sinners should perish, as wee had deserued, hee suffered his onely begotten Sonne, whom he so often calleth his Beloued Sonne, and the Sonne of his loue, or his deere Sonne, to bee crucified for vs. And therefore, our Sauiour Christ himselfe saith, Iohn 3. verse 16. GOD so loued the world (that is,
For rather then we miserable Sinners should perish, as we had deserved, he suffered his only begotten Son, whom he so often calls his beloved Son, and the Son of his love, or his deer Son, to be Crucified for us And Therefore, our Saviour christ himself Says, John 3. verse 16. GOD so loved the world (that is,
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so admirably, so wonderfully, so exceedingly) that hee gaue his onely begotten Sonne &c. And the Apostle saith, God setteth out his loue towards vs (as it were, vpon a stage, that all the worlde may take notice of it) seeing that while wee were yet sinners, Christ dyed for vs. And indeede, it was farre greater and more aboundant loue, that he spared not his owne Sonne,
so admirably, so wonderfully, so exceedingly) that he gave his only begotten Son etc. And the Apostle Says, God sets out his love towards us (as it were, upon a stage, that all the world may take notice of it) seeing that while we were yet Sinners, christ died for us And indeed, it was Far greater and more abundant love, that he spared not his own Son,
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but gaue him for vs all to death, as the Apostle sayeth, Rom. 8, verse 32. then if hee had released and acquitted vs without anie satisfaction.but gave him for us all to death, as the Apostle Saith, Rom. 8, verse 32. then if he had released and acquitted us without any satisfaction.
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So that we may now worthily say with the Apostle, Ephe. 2. verse 4. God which is rich in mercie, through his great loue wherewith he loued vs, &c. There was no way in the world, whereby he could haue more manifested his exceeding loue vnto vs then by this.
So that we may now worthily say with the Apostle, Ephes 2. verse 4. God which is rich in mercy, through his great love wherewith he loved us, etc. There was no Way in the world, whereby he could have more manifested his exceeding love unto us then by this.
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Secondly, in respect of vs. This was the most conuenient meanes for our saluation that could bee,
Secondly, in respect of us This was the most convenient means for our salvation that could be,
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as Saint Augustine hath worthily declared in many places, It was possible (saith hee) for GOD, to whose power all things are equally subiect, to haue found out another way of our redemption,
as Saint Augustine hath worthily declared in many places, It was possible (Says he) for GOD, to whose power all things Are equally Subject, to have found out Another Way of our redemption,
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then the incarnation and death of Christ. But there neyther was, nor could bee a more conuenient meanes to heale our miserie.
then the incarnation and death of christ. But there neither was, nor could be a more convenient means to heal our misery.
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For, what was so necessarie to rayse vppe our hope, and to free and set at libertie the mindes of poore men, being cast downe with the condition of their mortality, from despairing of immortality;
For, what was so necessary to raise up our hope, and to free and Set At liberty the minds of poor men, being cast down with the condition of their mortality, from despairing of immortality;
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as to shew vnto vs how highly GOD esteemed vs, and how much he loued vs? And what could be a more manifest and euident token heereof,
as to show unto us how highly GOD esteemed us, and how much he loved us? And what could be a more manifest and evident token hereof,
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then that the Sonne of God, beeing immutably good, & abiding in himselfe that which hee was,
then that the Son of God, being immutably good, & abiding in himself that which he was,
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and receiuing from vs, and for vs that wc he was not, without any detriment or losse to his nature, was content to take part in our condition,
and receiving from us, and for us that which he was not, without any detriment or loss to his nature, was content to take part in our condition,
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and without any euill desert of his owne, to beare our sinnes and miseries? &c. And in another place.
and without any evil desert of his own, to bear our Sins and misery's? etc. And in Another place.
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Why should not the death of Christ come to passe? Nay, why should not the omnipotent God, letting passe innumerable other meanes which he could haue vsed to redeeme vs, chiefely and principally make choise of it; Why should not the death of christ come to pass? Nay, why should not the omnipotent God, letting pass innumerable other means which he could have used to Redeem us, chiefly and principally make choice of it;
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where neither anie thing was changed or diminished frō his Deity;
where neither any thing was changed or diminished from his Deity;
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& by assuming of his manhood, so great a benefite was conferred and bestowed vpon men, that the eternall Sonne of God, being also the sonne of man, should pay a temporal death vndeserued, thereby to deliuer vs from euerlasting death? And againe, They are fooles that say,
& by assuming of his manhood, so great a benefit was conferred and bestowed upon men, that the Eternal Son of God, being also the son of man, should pay a temporal death undeserved, thereby to deliver us from everlasting death? And again, They Are Fools that say,
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why could not the wisedome of GOD redeeme man otherwise, vnlesse his Son should become man,
why could not the Wisdom of GOD Redeem man otherwise, unless his Son should become man,
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and be borne of a woman, and suffer all those thinges at the hands of sinners? To whom we say, he could without question.
and be born of a woman, and suffer all those things At the hands of Sinners? To whom we say, he could without question.
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But if hee should haue done otherwise, it would likewise haue displeased your folly.
But if he should have done otherwise, it would likewise have displeased your folly.
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And then he concludeth, This remedy that God hath prouided for men is so excellent as cannot be imagined.
And then he Concludeth, This remedy that God hath provided for men is so excellent as cannot be imagined.
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For what pride can bee healed if it bee not healed with the humilitie of the Sonne of God? What Couetousnesse can bee cured,
For what pride can be healed if it be not healed with the humility of the Son of God? What Covetousness can be cured,
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if it bee not cured by the pouerty of the Sonne of God? What impiety can bee helped and remedied,
if it be not cured by the poverty of the Son of God? What impiety can be helped and remedied,
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if it bee not helped by the charitie of the Sonne of GOD? &c. By this that hath beene spoken, is confuted that abhominable doctrine and practise of the Papists, who ioyne the afflictions of the Saints to the sufferings of Christ:
if it be not helped by the charity of the Son of GOD? etc. By this that hath been spoken, is confuted that abominable Doctrine and practice of the Papists, who join the afflictions of the Saints to the sufferings of christ:
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and besides, doe boast of a super abundance of merites and satisfactions, which do not onely profit the liuing,
and beside, do boast of a super abundance of merits and satisfactions, which do not only profit the living,
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but are beneficiall also to the dead, that are in Purgatorie.
but Are beneficial also to the dead, that Are in Purgatory.
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But this is a couzening deuice of Satan, and an intollerable profanation of the blood of Christ,
But this is a cozening device of Satan, and an intolerable profanation of the blood of christ,
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& a great derogation from the merites of his passion.
& a great derogation from the merits of his passion.
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Yet they labour to proue it, by that speech of the Apostle, Colos. 1, 24. where he saith, Now therefore I reioyce in my sufferings for you,
Yet they labour to prove it, by that speech of the Apostle, Colos 1, 24. where he Says, Now Therefore I rejoice in my sufferings for you,
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and fulfill the rest of the afflictions of Christ in my flesh, for his bodyes sake, which is the Church. and fulfil the rest of the afflictions of christ in my Flesh, for his bodies sake, which is the Church.
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Heere (say they) wee see that the Apostle suffered for the Church, &c.
Here (say they) we see that the Apostle suffered for the Church, etc.
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To this I answer, That there is no such sence to be gathered out of this place, as they intend.
To this I answer, That there is no such sense to be gathered out of this place, as they intend.
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For first, it is directly contrarie vnto other places of Scripture, which doe plainly teach vs, that Christ onely suffered that which was to bee suffered, for our sinnes.
For First, it is directly contrary unto other places of Scripture, which do plainly teach us, that christ only suffered that which was to be suffered, for our Sins.
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The Prophet Isaiah telleth vs, that Hee hath borne our infirmities, and carried our sorrowes; The Prophet Isaiah Telleth us, that He hath born our infirmities, and carried our sorrows;
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that he was wounded for our transgressions, and broken for our iniquities, and with his stripes we are healed. that he was wounded for our transgressions, and broken for our iniquities, and with his stripes we Are healed.
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That the Lord laide vppon him the iniquity of vs all. That for the transgression of Gods people hee was plagued.
That the Lord laid upon him the iniquity of us all. That for the Transgression of God's people he was plagued.
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That hee made his soule an offering for sinne, &c. And the Apostle sayeth, that he appeared once to take away sinne, by the sacrifice of himselfe.
That he made his soul an offering for sin, etc. And the Apostle Saith, that he appeared once to take away sin, by the sacrifice of himself.
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And Saint Iohn saith, That hee is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole Worlde.
And Saint John Says, That he is the reconciliation for our Sins: and not for ours only, but also for the Sins of the Whole World.
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And our Sauiour Christ, immediately before hee gaue vp the Ghost, said, It is finished. Whatsoeuer was to be suffered for the sinnes of men, it was fully accomplished,
And our Saviour christ, immediately before he gave up the Ghost, said, It is finished. Whatsoever was to be suffered for the Sins of men, it was Fully accomplished,
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and the price of our Redemption was fully paid: and therefore, wee neede not any of the sufferings of the Saints.
and the price of our Redemption was Fully paid: and Therefore, we need not any of the sufferings of the Saints.
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Againe, if this sence of theirs be admitted, a verie grosse absurdity wil follow, namely, that the Apostle suffered all that was wanting;
Again, if this sense of theirs be admitted, a very gross absurdity will follow, namely, that the Apostle suffered all that was wanting;
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and therefore nothing now remaineth for any body else to suffer.
and Therefore nothing now remains for any body Else to suffer.
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For he saith, he fulfilled the rest of ye afflictiōs of Christ. Their great doctor Thomas Aquinas, though otherwise he fauoured the doctrine of merit:
For he Says, he fulfilled the rest of you afflictions of christ. Their great Doctor Thomas Aquinas, though otherwise he favoured the Doctrine of merit:
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yet hee vnderstandeth this place more soundly.
yet he understandeth this place more soundly.
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The suffrings of the Saints (saith he) doe profit the Church, not by way of redemption, The sufferings of the Saints (Says he) do profit the Church, not by Way of redemption,
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but by way of example and consolation:
but by Way of Exampl and consolation:
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according to that of the Apostle, If we be afflicted, it is for your consolation and saluation.
according to that of the Apostle, If we be afflicted, it is for your consolation and salvation.
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And he saith, it is hereticall to affirme the contrary.
And he Says, it is heretical to affirm the contrary.
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And the ordinarie Glosse expounds it thus, I reioyce in my sufferings for you, (that is to say) to confirme you in the doctrine of the Gospell.
And the ordinary Gloss expounds it thus, I rejoice in my sufferings for you, (that is to say) to confirm you in the Doctrine of the Gospel.
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And in this sense the Apostle suffered that measure of afflictions which God in his owne counsell had appointed for him.
And in this sense the Apostle suffered that measure of afflictions which God in his own counsel had appointed for him.
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Now, whereas they are called the rest of the afflictiont of Christ, it is not so to bee vnderstoode,
Now, whereas they Are called the rest of the afflictiont of christ, it is not so to be understood,
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as though the sufferings of Christ were imperfect, and that something were wanting in them, (for,
as though the sufferings of christ were imperfect, and that something were wanting in them, (for,
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as the Apostle saieth, By the shedding of his blood he obtained eternall redemption for vs ) but because of that sympathy that is betweene Christ & a Christian in their sufferings.
as the Apostle Saith, By the shedding of his blood he obtained Eternal redemption for us) but Because of that Sympathy that is between christ & a Christian in their sufferings.
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The afflictions of his Saints go as neere him, and he is as sensible of thē,
The afflictions of his Saints go as near him, and he is as sensible of them,
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as if a man shold touch the apple of his eye.
as if a man should touch the apple of his eye.
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And therefore he saide to Paul, when before his conuersion he made hauock of ye Church, Saul, Saul, why persecutest thou me? Our Sauiour in his owne person was in heauen, at the right hand of his Father, And Therefore he said to Paul, when before his conversion he made havoc of the Church, Saul, Saul, why Persecutest thou me? Our Saviour in his own person was in heaven, At the right hand of his Father,
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and therefore hee was out of his reach; yet he acknowledged himselfe to be persecuted in his members.
and Therefore he was out of his reach; yet he acknowledged himself to be persecuted in his members.
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And this is that which the Apostle saith in diuers places. If we suffer with him, wee shall be glorified with him.
And this is that which the Apostle Says in diverse places. If we suffer with him, we shall be glorified with him.
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Whatsoeuer our sufferings are, we doe not suffer alone, but Christ suffereth with vs. And in another place, hee desireth to know the fellowship of his afflictions. And againe, The sufferings of Christ abound in vs. Our sufferings are not ours alone,
Whatsoever our sufferings Are, we do not suffer alone, but christ suffers with us And in Another place, he Desires to know the fellowship of his afflictions. And again, The sufferings of christ abound in us Our sufferings Are not ours alone,
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but they are Christs as well as ours.
but they Are Christ as well as ours.
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By this that hath beene spoken, wee see the doctrine concerning the sufferings of the Saints, doth fall to the ground.
By this that hath been spoken, we see the Doctrine Concerning the sufferings of the Saints, does fallen to the ground.
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Now wheras they boast of the superabundance of their merites, it is most blasphemous.
Now whereas they boast of the superabundance of their merits, it is most blasphemous.
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For the Apostle saieth plainly, I account (that is to say, hauing compared the Reasons on both sides,
For the Apostle Saith plainly, I account (that is to say, having compared the Reasons on both sides,
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and cast vppe my accompt, I conclude) that the afflictions of this present time are not worthie of the glory, which shall bee shewed vnto vs. Whereunto agreeth that saying of Origen, If a man should performe all obedience,
and cast up my account, I conclude) that the afflictions of this present time Are not worthy of the glory, which shall be showed unto us Whereunto agreeth that saying of Origen, If a man should perform all Obedience,
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and yet withall should suffer and endure all miseries and punnishments, that can befall to the nature of man, as Iob did:
and yet withal should suffer and endure all misery's and punishments, that can befall to the nature of man, as Job did:
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yet these things shall not bee worthy of the future glorie. If all our sufferings, if martyrdome it selfe cannot merite our owne saluation:
yet these things shall not be worthy of the future glory. If all our sufferings, if martyrdom it self cannot merit our own salvation:
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surely, much lesse shall wee bee able thereby to merite saluation for others.
surely, much less shall we be able thereby to merit salvation for Others.
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As the Prophet Dauid saith, Psalme 49, 7. A man can by no meanes redeeme his Brother;
As the Prophet David Says, Psalm 49, 7. A man can by no means Redeem his Brother;
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hee cannot giue his ransome to God. he cannot give his ransom to God.
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Let vs therefore renounce this cursed and damnable doctrine, and send it backe againe to hell, from whence it came:
Let us Therefore renounce this cursed and damnable Doctrine, and send it back again to hell, from whence it Come:
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and let vs rely vpon the all-sufficient merites of Christ his sufferings for the saluation of our soules, assuring our selues, that Hee was made vnto vs Wisedome, and righteousnesse, and sanctification, and redemption.
and let us rely upon the All-sufficient merits of christ his sufferings for the salvation of our Souls, assuring our selves, that He was made unto us Wisdom, and righteousness, and sanctification, and redemption.
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Let vs acknowledge with that blessed Martyr Lambert in the midst of the fire, None but Christ, None but Christ.
Let us acknowledge with that blessed Martyr Lambert in the midst of the fire, None but christ, None but christ.
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Secondly, this great price that our Sauiour hath payed for our Redemption, should mooue vs to godlie sorrowe, and remorse for our sinnes.
Secondly, this great price that our Saviour hath paid for our Redemption, should move us to godly sorrow, and remorse for our Sins.
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It is true, that the very bare consideration of our Sauiour Christ his sufferings, without any respect to vs, should worke sorrow and commiseration in our hearts.
It is true, that the very bore consideration of our Saviour christ his sufferings, without any respect to us, should work sorrow and commiseration in our hearts.
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For who is so hard-hearted, that can but reade or heare the Storie of Abraham, about to sacrifice his innocent sonne Isaac, or the selling away of poore Ioseph, by his most vnnaturall and cruell Brethren,
For who is so hardhearted, that can but read or hear the Story of Abraham, about to sacrifice his innocent son Isaac, or the selling away of poor Ioseph, by his most unnatural and cruel Brothers,
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or the fearefull torments, which many of the Martyres haue suffered and endured at the hands of cruell and bloody tyrants,
or the fearful torments, which many of the Martyrs have suffered and endured At the hands of cruel and bloody Tyrants,
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& not be moued to ruth & compassion? Nay, who can endure to behold euen notorious malefactors executed for their iust deserts, without some sense of sorrow? For the communion and mutuall participation of nature doeth so affect vs,
& not be moved to ruth & compassion? Nay, who can endure to behold even notorious malefactors executed for their just deserts, without Some sense of sorrow? For the communion and mutual participation of nature doth so affect us,
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as wee thinke that part of our selues suffereth in them:
as we think that part of our selves suffers in them:
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yea, that very humanity that is bred with men cannot but bee troubled at the torments of brute beasts.
yea, that very humanity that is bred with men cannot but be troubled At the torments of brutus beasts.
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But when wee shall consider that our Sauiour suffered all that he suffered for our sakes, and for our sinnes:
But when we shall Consider that our Saviour suffered all that he suffered for our sakes, and for our Sins:
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much more then ought we to greeue and sorrow.
much more then ought we to grieve and sorrow.
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It was ordained in the Law, that when a man brought a beast to the doore of the Tabernacle for a burnt Offering, he should put his hand vpon the head of it.
It was ordained in the Law, that when a man brought a beast to the door of the Tabernacle for a burned Offering, he should put his hand upon the head of it.
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Thereby acknowledging that hee had deserued to die, & that the beast was to be slaine for his offences. Thereby acknowledging that he had deserved to die, & that the beast was to be slain for his offences.
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So should wee acknowledge that Christ, was put to death, nor for anie desert of his owne (for,
So should we acknowledge that christ, was put to death, nor for any desert of his own (for,
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as we haue heard before, he was altogether without blemish) but onely for our sinnes.
as we have herd before, he was altogether without blemish) but only for our Sins.
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When Dauid saw the miserable death of his people by the pestilence, and considered that his sinne in numbering of his men was the cause of it, his tender heart was vexed within him,
When David saw the miserable death of his people by the pestilence, and considered that his sin in numbering of his men was the cause of it, his tender heart was vexed within him,
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and with great remorse hee cried thus vnto the Lord: Behold, I haue sinned, yea, I haue done wickedly:
and with great remorse he cried thus unto the Lord: Behold, I have sinned, yea, I have done wickedly:
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but these Sheepe what haue they done? In like manner, we haue all cause with bitternesse of heart, to cry out in this case: but these Sheep what have they done? In like manner, we have all cause with bitterness of heart, to cry out in this case:
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It is we Lord that haue sinned, it is wee that haue done wickedly: as for this innocent Lambe Christ Iesus, alas, what hath he done?
It is we Lord that have sinned, it is we that have done wickedly: as for this innocent Lamb christ Iesus, alas, what hath he done?
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But that we may be the better affected, it shall not be amisse a litle to consider the greeuousnesse of his sufferings.
But that we may be the better affected, it shall not be amiss a little to Consider the greeuousnesse of his sufferings.
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And that will appeare, first, by the generality of them, and that in diuers respects. First, hee suffered of all kinds and sorts of men.
And that will appear, First, by the generality of them, and that in diverse respects. First, he suffered of all Kinds and sorts of men.
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Hee suffered of the Gentiles, and of the Iewes;
He suffered of the Gentiles, and of the Iewes;
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of the Princes and of the people, of masters and seruants, of his acquaintance and strangers, of male and Female.
of the Princes and of the people, of Masters and Servants, of his acquaintance and Strangers, of male and Female.
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So hee suffered in all things wherein it is possible for a man to suffer.
So he suffered in all things wherein it is possible for a man to suffer.
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He suffered in his friends and followers, who seeing him apprehended and carried away, They all forsooke him and fled.
He suffered in his Friends and followers, who seeing him apprehended and carried away, They all forsook him and fled.
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Onely Peter followed him, but it was a farre off, and afterwardes most shamefully denied him. Only Peter followed him, but it was a Far off, and afterwards most shamefully denied him.
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He suffered in his good name, which was wounded with blasphemies and reproches.
He suffered in his good name, which was wounded with Blasphemies and Reproaches.
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For, besides the shameful indignities that were offered him whē hee was arraigned before the High-Priests and Pilate, when hee hanged vpon the crosse,
For, beside the shameful indignities that were offered him when he was arraigned before the High priests and Pilate, when he hanged upon the cross,
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and deserued to bee pittied of all that had but common humanity:
and deserved to be pitied of all that had but Common humanity:
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he was flouted and derided and scoffed at, by all that behelde him, by the souldiers, by the high-Priests, by them that stood and looked on, by them that passed by, yea by the very theeues, at least by one of them that wer crucified with him.
he was flouted and derided and scoffed At, by all that beheld him, by the Soldiers, by the High priests, by them that stood and looked on, by them that passed by, yea by the very thieves, At least by one of them that were Crucified with him.
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He suffred also in his outward things such as he had: for though he had nothing but the clothes to his backe:
He suffered also in his outward things such as he had: for though he had nothing but the clothes to his back:
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yet the Souldiers stript him of them, & shared and diuided them before his face. yet the Soldiers stripped him of them, & shared and divided them before his face.
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Thirdly, he suffered in al his outward senses, and in all the members of his body.
Thirdly, he suffered in all his outward Senses, and in all the members of his body.
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His glorious head was wounded to the braine with a crown of thorns:
His glorious head was wounded to the brain with a crown of thorns:
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his faire face was horribly defiled with the filthy spittings of the Iewes: his bright eyes dazeled and languished in his head, to beholde the outragious cruelty of his Tormentors:
his fair face was horribly defiled with the filthy spittings of the Iewes: his bright eyes dazzled and languished in his head, to behold the outrageous cruelty of his Tormentors:
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his holy eares were wounded to hear the insulting blasphemies of the Iewes;
his holy ears were wounded to hear the insulting Blasphemies of the Iewes;
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his sacred mouth, which taught men all truth, was put out of taste with Gall and vineger:
his sacred Mouth, which taught men all truth, was put out of taste with Gall and vinegar:
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his hands which wrought so manie famous myracles, and his feete that had wonderfully walked vppon the Sea, were fastened vnto the Crosse with sharp nailes:
his hands which wrought so many famous Miracles, and his feet that had wonderfully walked upon the Sea, were fastened unto the Cross with sharp nails:
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His blessed heart, that was neuer defiled with the least euill thought, was pierced with a speare.
His blessed heart, that was never defiled with the least evil Thought, was pierced with a spear.
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In a worde, his whole bodye was pittifully rent and torne, with whipping and scourging:
In a word, his Whole body was pitifully rend and torn, with whipping and scourging:
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so that we might say of him as the Prophet saith in another case, Isaiah 1, verse 6. From the sole of his foote vnto his head, there was nothing whole in him,
so that we might say of him as the Prophet Says in Another case, Isaiah 1, verse 6. From the sole of his foot unto his head, there was nothing Whole in him,
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but woundes, and swelling and sores full of corruption. but wounds, and swelling and sores full of corruption.
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Secondly, the bitternesse of his passion will appeare, by considering the kinde of death that he suffered,
Secondly, the bitterness of his passion will appear, by considering the kind of death that he suffered,
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and that was ye death of the crosse, which the Apostle added as an augmentation of his torments.
and that was the death of the cross, which the Apostle added as an augmentation of his torments.
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Hee became obedient (saith hee) to the death, euen to the death of the Crosse. He became obedient (Says he) to the death, even to the death of the Cross.
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Now, the death of the crosse was most greeuous in many respects. First, because it was an accursed death:
Now, the death of the cross was most grievous in many respects. First, Because it was an accursed death:
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As the Apostle sayth, Cursed is euery one that hangeth on a tree.
As the Apostle say, Cursed is every one that hangs on a tree.
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Not that all that were hanged if they did vnfeignedly repent, were reiected and forsaken of God: Not that all that were hanged if they did unfeignedly Repent, were rejected and forsaken of God:
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but because that kinde of punishment was accursed and hatefull to God, and a spectacle of horrible malediction.
but Because that kind of punishment was accursed and hateful to God, and a spectacle of horrible malediction.
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We do not reade any such thing of other kinde of punishments, as stoning to death, burning, slaying with the sword, &c. onely God pronounced the hanging on the crosse to bee execrable and accursed.
We do not read any such thing of other kind of punishments, as stoning to death, burning, slaying with the sword, etc. only God pronounced the hanging on the cross to be execrable and accursed.
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And therefore, Constantine the Great, that good and mild Emperor, made a law, wherein he forbad that any Christian should be hanged vpon the crosse.
And Therefore, Constantine the Great, that good and mild Emperor, made a law, wherein he forbade that any Christian should be hanged upon the cross.
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Secondly, because it was also an ignominious and a shameful death.
Secondly, Because it was also an ignominious and a shameful death.
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For it was principally inflicted vpon slaues and seruants (and therefore was called a seruile punishment) either for accusing of their Masters,
For it was principally inflicted upon slaves and Servants (and Therefore was called a servile punishment) either for accusing of their Masters,
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or conspiring theyr death, or for running away.
or conspiring their death, or for running away.
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Such as were free men, though otherwise verie vile and base, were seldome punished with it,
Such as were free men, though otherwise very vile and base, were seldom punished with it,
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vnlesse it were for some heinous and notorious crime: As for robbery: and therefore there were two robbers crucified with him: Or for rebellion and sedition;
unless it were for Some heinous and notorious crime: As for robbery: and Therefore there were two robbers Crucified with him: Or for rebellion and sedition;
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and therefore they wrote in the Title ouer his head, Iesus of Nazareth, the King of the Iewes:
and Therefore they wrote in the Title over his head, Iesus of Nazareth, the King of the Iewes:
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which the Priests of the Iewes would haue altered, Write not (say they) King of the Iewes, but that he said, I am King of the Iewes:
which the Priests of the Iewes would have altered, Write not (say they) King of the Iewes, but that he said, I am King of the Iewes:
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as if hee had indeede affected the kingdome.
as if he had indeed affected the Kingdom.
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For, they accused him when as they first brought him to Pilate, Wee found this man peruerting the people,
For, they accused him when as they First brought him to Pilate, we found this man perverting the people,
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and forbidding to pay tribute to Caesar, saying, that he is Christ a King: and forbidding to pay tribute to Caesar, saying, that he is christ a King:
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Or for false witnesse, or murther, &c. And therefore, it was called a foule and ill-fauoured kinde of death, by reason of the infamy and disgrace wherewith it was accompanied.
Or for false witness, or murder, etc. And Therefore, it was called a foul and ill-favoured kind of death, by reason of the infamy and disgrace wherewith it was accompanied.
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Last of all, because it was a most painefull death.
Last of all, Because it was a most painful death.
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For they were fastened to the crosse with great nails which were driuen thorough their hands and their feete, the most sensible parts of all the body,
For they were fastened to the cross with great nails which were driven through their hands and their feet, the most sensible parts of all the body,
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because they are most full of sinewes.
Because they Are most full of sinews.
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And then, the whole weight of their body hanged by these parts, which could not but make their paine intollerable.
And then, the Whole weight of their body hanged by these parts, which could not but make their pain intolerable.
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Besides, it must needs be an increase of their torment, that it was so lingering a death.
Beside, it must needs be an increase of their torment, that it was so lingering a death.
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In other kinds of death, a man is quickly dispatched, and soone rid out of his paine:
In other Kinds of death, a man is quickly dispatched, and soon rid out of his pain:
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but heere they were very long a dying;
but Here they were very long a dying;
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for they hanged either till their blood distilled by little and little out of these woundes in their hands and feet,
for they hanged either till their blood distilled by little and little out of these wounds in their hands and feet,
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& other parts of their bodies rent with whipping, or til they died with hunger;
& other parts of their bodies rend with whipping, or till they died with hunger;
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vnlesse in pitty their tormentors by violence hastened their death, by breaking off their legs (as they did to the Theeues that wer crucified with our Sauiour) or by some other course.
unless in pity their tormentors by violence hastened their death, by breaking off their legs (as they did to the Thieves that were Crucified with our Saviour) or by Some other course.
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Surely, he that is not affected with the consideration of these things, sheweth himselfe strangely & fearefully obdurate. Surely, he that is not affected with the consideration of these things, shows himself strangely & fearfully obdurate.
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But though these things wer terrible, yet this was not al. Ther was far more in the sufferings of Christ, then these outward torments.
But though these things were terrible, yet this was not all There was Far more in the sufferings of christ, then these outward torments.
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For he wrestled with the wrath of God that was due to our sins:
For he wrestled with the wrath of God that was due to our Sins:
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as it is said in the Reuelatiō, that he trod the wine-presse of the fiercenes & wrath of almighty God.
as it is said in the Revelation, that he trod the winepress of the fierceness & wrath of almighty God.
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And this appeareth, first because he was in an agony. Now an agony is a sudden & horrible feare which surprizeth the hart,
And this appears, First Because he was in an agony. Now an agony is a sudden & horrible Fear which surpriseth the heart,
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when a man is to enter into som great conflict.
when a man is to enter into Some great conflict.
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But there can be no conflict in the worlde so great, as to grapple with the intollerable wrath of GOD,
But there can be no conflict in the world so great, as to grapple with the intolerable wrath of GOD,
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as Dauid saith, Psal. 76, 7. Thou, euen thou art to be feared;
as David Says, Psalm 76, 7. Thou, even thou art to be feared;
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and who can stand in thy sight, when thou art angrie? Secondly, because (as is saide) His sweat was like droppes of blood, trickling downe to the ground. and who can stand in thy sighed, when thou art angry? Secondly, Because (as is said) His sweat was like drops of blood, trickling down to the ground.
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We may imagine it was no small paine that forced this sweate from him.
We may imagine it was no small pain that forced this sweat from him.
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For it was not some little dew that stood vppon his face, nor some few small drops that fell from him,
For it was not Some little due that stood upon his face, nor Some few small drops that fell from him,
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but it was (as one calleth it) a showre, or rather a streame of blood,
but it was (as one calls it) a shower, or rather a stream of blood,
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And therefore, no maruell if the prophet call him. A man full of sorrowes. Thirdly, because an Angell was sent from heauen to comfort him.
And Therefore, no marvel if the Prophet call him. A man full of sorrows. Thirdly, Because an Angel was sent from heaven to Comfort him.
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And last of al, because when he hanged vpon the crosse, he cried out with a loud voice, My God, my God, why hast thou forsaken me? And that with strong crying & teares, as the Apostle saith. And last of all, Because when he hanged upon the cross, he cried out with a loud voice, My God, my God, why hast thou forsaken me? And that with strong crying & tears, as the Apostle Says.
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All these laide together, doe make it euident, that it was more then an ordinarie torment which he endured.
All these laid together, do make it evident, that it was more then an ordinary torment which he endured.
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For many of the Martyrs, supported by the Spirit of God, nay many malefactors by their natural fortitude haue endured far greater things in their bodies.
For many of the Martyrs, supported by the Spirit of God, nay many malefactors by their natural fortitude have endured Far greater things in their bodies.
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So that our Sauiour might truely say in this case, as it is in the Lamentations of the Church;
So that our Saviour might truly say in this case, as it is in the Lamentations of the Church;
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Behold and see all ye that passe by, if there bee any sorrow like vnto my sorrow, which is done vnto mee, wherewith the Lord hath afflicted mee in the day of his fierce wrath. Behold and see all you that pass by, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath.
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The consideration of these things should intenerate our harts, and worke them to remorse.
The consideration of these things should intenerate our hearts, and work them to remorse.
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Shall he suffer all these things for our sinnes, and shall not we whose sinnes they are, bee moued and affected? Shall his heart bleede for vs,
Shall he suffer all these things for our Sins, and shall not we whose Sins they Are, be moved and affected? Shall his heart bleed for us,
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and shall not our harts bleed with sorrow for our owne sinnes? Shall not wee cause our bed euery night to swim, and water our couch with teares of contrition? Pliny writeth of the Adamant, yt though it bee so inuincibly hard,
and shall not our hearts bleed with sorrow for our own Sins? Shall not we cause our Bed every night to swim, and water our couch with tears of contrition? pliny Writeth of the Adamant, that though it be so invincibly hard,
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as neither the force of the Hammer, nor the heate of the fire can worke anie thing vpon it;
as neither the force of the Hammer, nor the heat of the fire can work any thing upon it;
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yet if it bee steeped in the warme blood of a Goate, it may be broken.
yet if it be steeped in the warm blood of a Goat, it may be broken.
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And surely, if the blood of Christ cannot supple and soften our hearts, wee are deuils incarnate.
And surely, if the blood of christ cannot supple and soften our hearts, we Are Devils incarnate.
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The Prophet Zechariah saieth, That they shall look vpon him whom they haue pierced, and they shall lament for him, as one mourneth for his onely sonne,
The Prophet Zechariah Saith, That they shall look upon him whom they have pierced, and they shall lament for him, as one Mourneth for his only son,
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and be sorrie for him, as one is sorry for his first borne. and be sorry for him, as one is sorry for his First born.
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Therby giuing vs to vnderstand, that no sorrow in the world should goe so neere our harts,
Thereby giving us to understand, that no sorrow in the world should go so near our hearts,
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as the sorrow for our sinnes, whereby we haue pierced and wounded our blessed Sauiour.
as the sorrow for our Sins, whereby we have pierced and wounded our blessed Saviour.
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Wee reade in the story of the passion, that the Sun in the firmament with-drew his light,
we read in the story of the passion, that the Sun in the firmament withdrew his Light,
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as greeuing to behold so wofull, a spectacle.
as grieving to behold so woeful, a spectacle.
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The earth moued (as it were) with piety, trembled & quaked, and the graue stones were clouen asunder; The earth moved (as it were) with piety, trembled & quaked, and the graven stones were cloven asunder;
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yea, Iudas that vile Traitor, that betraied & sold him, whē he saw the indignities that were offered vnto him, his heart relented,
yea, Iudas that vile Traitor, that betrayed & sold him, when he saw the indignities that were offered unto him, his heart relented,
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and he was touched with remorse.
and he was touched with remorse.
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What hearts haue we then, of oake, or brasse, or of marble, yt can see the torments that he suffered (for in the gospel it is as liuely described to vs, as if we had stoode at the foot of Mount Caluary, and had seen him crucified with our own eies) that wee can see him lie groueling on the ground all in a bloody sweat, yt we can behold him crowned in scorne & derision with a crowne of thorns, buffetted with fistes, spitted vpon, whipped and scourged with roddes,
What hearts have we then, of oak, or brass, or of Marble, that can see the torments that he suffered (for in the gospel it is as lively described to us, as if we had stood At the foot of Mount Calvary, and had seen him Crucified with our own eyes) that we can see him lie groveling on the ground all in a bloody sweat, that we can behold him crowned in scorn & derision with a crown of thorns, buffeted with fists, spitted upon, whipped and scourged with rods,
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and at the last haled vpon the crosse;
and At the last haled upon the cross;
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& there hanging in greeuous misery, crying out (as we haue heard) in the horrour and anguish of his soule, My God, my God,
& there hanging in grievous misery, crying out (as we have herd) in the horror and anguish of his soul, My God, my God,
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why hast thou forsaken me, and not be touched with compunction?why hast thou forsaken me, and not be touched with compunction?
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Thirdly, the consideration of these intollerable sufferings of our Sauiour Christ, should teach vs for euer to detest sinne, seeing no other expiation could be made for it.
Thirdly, the consideration of these intolerable sufferings of our Saviour christ, should teach us for ever to detest sin, seeing no other expiation could be made for it.
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And indeed, as Origen saith wel, where the death of Christ is duely meditated on in the minde, there sinne cannot reigne.
And indeed, as Origen Says well, where the death of christ is duly meditated on in the mind, there sin cannot Reign.
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For such is the force of his crosse, that if it be set before our eyes,
For such is the force of his cross, that if it be Set before our eyes,
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and faithfully kept in minde, no Concupiscence, no Lust, no Rage, no Enuie can ouercome vs,
and faithfully kept in mind, no Concupiscence, no Lust, no Rage, no Envy can overcome us,
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but presently vppon the sight of it, all the army of sinne, and the flesh is put to flight.
but presently upon the sighed of it, all the army of sin, and the Flesh is put to flight.
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The Reason is, because when as two contraries, such as the passion of Christ, and sinne are, meete together;
The Reason is, Because when as two contraries, such as the passion of christ, and sin Are, meet together;
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the weaker must of necessitie giue place vnto the stronger.
the Weaker must of necessity give place unto the Stronger.
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Againe, so many vertues doe appeare in the passion of Christ, so many arguments and tokens of his loue are therein manifested,
Again, so many Virtues do appear in the passion of christ, so many Arguments and tokens of his love Are therein manifested,
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and such and so great a benefite of our redemption is wrought by it, as sinne cannot possibly stand with the diligent consideration thereof.
and such and so great a benefit of our redemption is wrought by it, as sin cannot possibly stand with the diligent consideration thereof.
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An old Souldier in Rome, beeing cited to appeare before the Iudges, and being in some daunger, came openly to Augustus Caesar, and intreated him to stand by him, & defend him; an old Soldier in Room, being cited to appear before the Judges, and being in Some danger, Come openly to Augustus Caesar, and entreated him to stand by him, & defend him;
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who presently appointed him an Aduocate, whomsoeuer he would choose in his Court. The man by and by cried out with a lowd voice;
who presently appointed him an Advocate, whomsoever he would choose in his Court. The man by and by cried out with a loud voice;
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But I (O Caesar ) when you were in danger in the warres, did not seeke a Deputy to defend you,
But I (Oh Caesar) when you were in danger in the wars, did not seek a Deputy to defend you,
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but I fought for you my selfe, and shewed the scarres which he had receiued in that fight:
but I fought for you my self, and showed the scars which he had received in that fight:
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whereat the Emperor was ashamed, and came to be his aduocate, as fearing lest hee should seeme not onely proude, but also vnthankefull.
whereat the Emperor was ashamed, and Come to be his advocate, as fearing lest he should seem not only proud, but also unthankful.
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In like manner, when we shal behold the scarres which our Sauiour Christ receiued in his flesh for our sinnes, we shold be ashamed to shew our selues vnthankfull vnto him by continuing the course of our former wickednes.
In like manner, when we shall behold the scars which our Saviour christ received in his Flesh for our Sins, we should be ashamed to show our selves unthankful unto him by Continuing the course of our former wickedness.
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We detest Iudas, and raile vppon the Iewes, and abhorre Pilate for putting him to death:
We detest Iudas, and rail upon the Iewes, and abhor Pilate for putting him to death:
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but there is more cause why we should detest and abhor our owne sinnes. For, they were but Instruments to effect his death, our sins procured it;
but there is more cause why we should detest and abhor our own Sins. For, they were but Instruments to Effect his death, our Sins procured it;
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yea, our sinnes sharpened the speare that opened his side; and caused his verie hearts bloode to gush out.
yea, our Sins sharpened the spear that opened his side; and caused his very hearts blood to gush out.
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Wee must therefore take heede that We tread not vnder foote the precious blood of Christ, and count it an vnholy thing, as the Apostle saith.
we must Therefore take heed that We tread not under foot the precious blood of christ, and count it an unholy thing, as the Apostle Says.
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808
For if the bloode of Abel cried vnto God for vengeance against Cain; doubtles the blood of Christ will make a farre lowder out-cry in the eares of the Lord, against all the despisers of it.
For if the blood of Abel cried unto God for vengeance against Cain; doubtless the blood of christ will make a Far Louder outcry in the ears of the Lord, against all the despisers of it.
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If thou wert sought for to bee put to death for thy due deserts, and some friend of thine should put on thy garments,
If thou Wertenberg sought for to be put to death for thy due deserts, and Some friend of thine should put on thy garments,
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and should suffer himselfe to bee taken, condemned, and haled vppon the crosse for thy sake,
and should suffer himself to be taken, condemned, and haled upon the cross for thy sake,
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if thou shouldest not pittie and greeue for him, but rather on the contrarie side shouldest prouoke and stirre vp his Tormentors against him;
if thou Shouldst not pity and grieve for him, but rather on the contrary side Shouldst provoke and stir up his Tormentors against him;
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nay shouldest offer thy selfe to be his executioner, wert thou not worthy of a thousand deaths? Such is the case of euerie wilfull and impenitent sinner, who as much as lyeth in him, by his sins Crucifieth the Sonne of God againe, who for his redemption hath suffered such vnspeakable torments.
nay Shouldst offer thy self to be his executioner, Wertenberg thou not worthy of a thousand death's? Such is the case of every wilful and impenitent sinner, who as much as lies in him, by his Sins Crucifieth the Son of God again, who for his redemption hath suffered such unspeakable torments.
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Last of all, in token of our thankefulnesse, we must be ready and willing to suffer any thing for Christ his sake.
Last of all, in token of our thankfulness, we must be ready and willing to suffer any thing for christ his sake.
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Vnto you it is giuen (saith the Apostle) that not onely ye should beleeue in him, but also suffer for his sake. Unto you it is given (Says the Apostle) that not only you should believe in him, but also suffer for his sake.
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It is in vaine for a man to boast of faith, if hee bee a Coward,
It is in vain for a man to boast of faith, if he be a Coward,
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and refuse to suffer when God shall call him to it.
and refuse to suffer when God shall call him to it.
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Our Sauiour hath drunke vnto vs in the cuppe of his passion, (as hee sayd to these two sonnes of Zebedeus, Mat. 20. ver. 22) and wee must pledge him when occasion is offered.
Our Saviour hath drunk unto us in the cup of his passion, (as he said to these two Sons of Zebedee, Mathew 20. ver. 22) and we must pledge him when occasion is offered.
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If we will be his Disciples, wee must bee content to Take his Crosse vpon our backes, and follow him. Yea, the Apostle Peter telleth vs, That we are called thereunto.
If we will be his Disciples, we must be content to Take his Cross upon our backs, and follow him. Yea, the Apostle Peter Telleth us, That we Are called thereunto.
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For Christ also suffered for vs, leauing vs an example, that wee should follow his steps. For christ also suffered for us, leaving us an Exampl, that we should follow his steps.
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This is harsh to flesh & blood, and we are loath to suffer any trouble, we must therfore encourage our selues by his example.
This is harsh to Flesh & blood, and we Are loath to suffer any trouble, we must Therefore encourage our selves by his Exampl.
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It was the manner of the Heathen, to prouoke their Elephants to fight, to shewe them the blood of Grapes and Mulberries:
It was the manner of the Heathen, to provoke their Elephants to fight, to show them the blood of Grapes and Mulberries:
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so the blood that Christ hath shed for vs, should put courage into vs, to fight in his cause.
so the blood that christ hath shed for us, should put courage into us, to fight in his cause.
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Wee must looke to Iesus the Author and finisher of our faith, who (for our sakes) endured the Crosse, and despised the shame, &c. When Alexander the Great, marched through Persia, his way was stopped with snow and ice, in so much as his soldiers being tyred before with sore labor, were discoraged, we must look to Iesus the Author and finisher of our faith, who (for our sakes) endured the Cross, and despised the shame, etc. When Alexander the Great, marched through Persiam, his Way was stopped with snow and ice, in so much as his Soldiers being tired before with soar labour, were discouraged,
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& wold haue gone no further:
& would have gone no further:
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which he perceiuing lighteth off his horse, and goeth on foot through the midst of all, making himselfe way with a pick-axe:
which he perceiving lights off his horse, and Goes on foot through the midst of all, making himself weigh with a pickaxe:
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whereat they all beeing ashamed, first, his friends, then the Captaines of his army, and last of all the common soldiers followed him.
whereat they all being ashamed, First, his Friends, then the Captains of his army, and last of all the Common Soldiers followed him.
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So should wee all followe our Sauiour Christ, by that rough and vnpleasant way of the crosse which he hath gone before vs. Ʋriah refused to goe home vnto his house,
So should we all follow our Saviour christ, by that rough and unpleasant Way of the cross which he hath gone before us Ʋriah refused to go home unto his house,
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and to refresh and solace himself with his wife;
and to refresh and solace himself with his wife;
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because, as he said, The Arke, and Israel, and Iudah, dwelt in Tents, and his Lord Ioab did abide in the open fields.
Because, as he said, The Ark, and Israel, and Iudah, dwelled in Tents, and his Lord Ioab did abide in the open fields.
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Much more should wee refuse to pamper our flesh by delicacie, whē we shall consider what hardnesse our Sauiour endured especially for our sakes.
Much more should we refuse to pamper our Flesh by delicacy, when we shall Consider what hardness our Saviour endured especially for our sakes.
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[ Gaue. ] This is the maner how our Sauiour laide downe his life for our redemption;[ Gave. ] This is the manner how our Saviour laid down his life for our redemption;
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namely, willingly, and freely without compulsion hee gaue himselfe to death for vs. And this the Prophet Isaiah foretold long before,
namely, willingly, and freely without compulsion he gave himself to death for us And this the Prophet Isaiah foretold long before,
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when he saith, Hee shall make his soule an offering for sin. And the Apostle affirmeth, that he made himselfe of no reputation:
when he Says, He shall make his soul an offering for since. And the Apostle Affirmeth, that he made himself of no reputation:
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but humbled himselfe, and became obedient vnto the death. but humbled himself, and became obedient unto the death.
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And our Sauiour himselfe saith, No man taketh my life from me, but I lay it downe of my selfe.
And our Saviour himself Says, No man Takes my life from me, but I lay it down of my self.
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I haue power to lay it downe, and I haue power to take it again. That which a man willingly layeth down of himselfe, is not taken from him. I have power to lay it down, and I have power to take it again. That which a man willingly Layeth down of himself, is not taken from him.
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Hence was it, that when hee knew the time of his passion to bee come, Hee went with his Disciples ouer the brook Cedron, into a Garden, a place that Iudas which betrayed him, was well acquainted withall.
Hence was it, that when he knew the time of his passion to be come, He went with his Disciples over the brook Cedron, into a Garden, a place that Iudas which betrayed him, was well acquainted withal.
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For as the Euangelist sayeth, Iesus oft-times resorted thither with his Disciples.
For as the Evangelist Saith, Iesus ofttimes resorted thither with his Disciples.
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This he did of purpose, as one saith, that he might bee more easily found of the traitor,
This he did of purpose, as one Says, that he might be more Easily found of the traitor,
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and that he might saue them a labor that came to take him.
and that he might save them a labour that Come to take him.
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If it had pleased him, he could haue hid himselfe, & haue kept himselfe out of the way,
If it had pleased him, he could have hid himself, & have kept himself out of the Way,
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as hee did at other times, when his houre was not come.
as he did At other times, when his hour was not come.
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As when they tooke vp stones to cast at him, he hid himselfe, and went out of the Temple. As when they took up stones to cast At him, he hid himself, and went out of the Temple.
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And at another time, when they went about to take him, hee escaped out of their hands,
And At Another time, when they went about to take him, he escaped out of their hands,
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and went beyond Iordan, &c. And when they consulted together to put him to death, when hee had raised Lazarus, he walked no more openly among them, but went thence into a Country nere to the wildernes,
and went beyond Iordan, etc. And when they consulted together to put him to death, when he had raised Lazarus, he walked no more openly among them, but went thence into a Country never to the Wilderness,
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and there continued with his Disciples. and there continued with his Disciples.
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But now the time being come indeede, which his Father had appointed, hee neuer seeketh any starting holes,
But now the time being come indeed, which his Father had appointed, he never seeks any starting holes,
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but goeth to a knowne place, that he might lye open to his enemies. And afterwards, when Iudas and his companie came to apprehend him, with Lanthornes, and Torches,
but Goes to a known place, that he might lie open to his enemies. And afterwards, when Iudas and his company Come to apprehend him, with Lanthorns, and Torches,
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and Weapons, hee neuer sought to escape their hands, but came forth, and offered himselfe vnto them, saying, Whom seeke ye? Like a stout and a valiant Champion, hee entreth the Listes, as to an open combate.
and Weapons, he never sought to escape their hands, but Come forth, and offered himself unto them, saying, Whom seek you? Like a stout and a valiant Champion, he entereth the Lists, as to an open combat.
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And indeede, if he had beene vnwilling to dye, all the power in the world could not haue put him to death,
And indeed, if he had been unwilling to die, all the power in the world could not have put him to death,
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as may appear by many examples.
as may appear by many Examples.
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When he had preached a sermon in the Synagogue at Nazareth, which had netled all his hearers,
When he had preached a sermon in the Synagogue At Nazareth, which had nettled all his hearers,
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and they being full of wrath, were minded to cast him headlong from the edge of the hill, whereon their Cittie was built, He passed through the middest of them, and went his way;
and they being full of wrath, were minded to cast him headlong from the edge of the hill, whereon their city was built, He passed through the midst of them, and went his Way;
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they could not all hurt him.
they could not all hurt him.
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And when Peter at the time of his apprehension drew his sword, and beganne to lay about him, he biddeth him put vp his sword into the sheath.
And when Peter At the time of his apprehension drew his sword, and began to lay about him, he bids him put up his sword into the sheath.
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Thinkest thou (sayth he) that I cannot now pray to my father, and hee will giue mee more then twelue Legions of Angels? If it had pleased him, hee could haue had all the Angels in heauen come to rescue him. Thinkest thou (say he) that I cannot now pray to my father, and he will give me more then twelue Legions of Angels? If it had pleased him, he could have had all the Angels in heaven come to rescue him.
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But hee needed not the helpe of Angels; his owne power was sufficient, if hee would haue vsed it.
But he needed not the help of Angels; his own power was sufficient, if he would have used it.
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For, when they came to take him, though they had weapons, and he were altogether naked and vnarmed:
For, when they Come to take him, though they had weapons, and he were altogether naked and unarmed:
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yet hee did but speake a word to them, telling them he was ye man they sought, presently they all went backwardes, and fell to the ground.
yet he did but speak a word to them, telling them he was the man they sought, presently they all went backwards, and fell to the ground.
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That mans presumption (as Bernard saith ) might know, that they could doe nothing against him,
That men presumption (as Bernard Says) might know, that they could do nothing against him,
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but what they were permitted by him. He blew them away with the breath of his mouth, as with a strong whirlewinde.
but what they were permitted by him. He blew them away with the breath of his Mouth, as with a strong whirlwind.
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862
The lightning of his countenance, and the thunder of his voice, cast thē headlong to ye ground.
The lightning of his countenance, and the thunder of his voice, cast them headlong to you ground.
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He could as easily haue cast them into hell, but his desire was onelie to conuince their consciences,
He could as Easily have cast them into hell, but his desire was only to convince their Consciences,
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and to let them see their presumption. And therfore it is saide so often, that hee gaue himselfe for his Church.
and to let them see their presumption. And Therefore it is said so often, that he gave himself for his Church.
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And in the institution of his last supper, he saith; This is my bodie whieh is giuen for you. And in the Institution of his last supper, he Says; This is my body whieh is given for you.
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This serueth to commend vnto vs the singular loue of our Sauiour towards vs:
This serveth to commend unto us the singular love of our Saviour towards us:
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as himselfe sayth, Greater loue then this hath no man, then when a man bestoweth his life for his frends.
as himself say, Greater love then this hath no man, then when a man bestoweth his life for his Friends.
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The highest loue of Christ is set out in the highest degree:
The highest love of christ is Set out in the highest degree:
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for there can bee no greater euidence of loue, then to lay downe a mans life.
for there can be no greater evidence of love, then to lay down a men life.
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And this the Apostle respected when he saide, Hee hath loued me, and giuen himselfe for me.
And this the Apostle respected when he said, He hath loved me, and given himself for me.
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If his life had beene taken from him against his will, it had not bene such an argument of his loue:
If his life had been taken from him against his will, it had not be such an argument of his love:
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872
but in that hee was so willing to die for vs, it was the greatest loue that could be.
but in that he was so willing to die for us, it was the greatest love that could be.
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873
And therfore Bernard saith well, Thy Loue knew not how to keepe any meane or measure.
And Therefore Bernard Says well, Thy Love knew not how to keep any mean or measure.
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Thy Charity (O Christ) could not containe it selfe within the bounds.
Thy Charity (Oh christ) could not contain it self within the bounds.
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How great that loue was, which Christ by dying shewed towards vs, no man liuing is able to expresse:
How great that love was, which christ by dying showed towards us, no man living is able to express:
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let teares shew it, when words cannot vtter it.
let tears show it, when words cannot utter it.
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And a little after, My conscience is my witnesse (O Iesus) what I haue don to thee:
And a little After, My conscience is my witness (Oh Iesus) what I have dONE to thee:
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& thy crosse doth giue testimony what thou hast done for me. Thou wast God, and I a man;
& thy cross does give testimony what thou hast done for me. Thou wast God, and I a man;
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879
and yet thou God, wast made man for me.
and yet thou God, wast made man for me.
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Thou wast the Creator, and I thy creature, and yet thou hast vouchsafed to redeem me.
Thou wast the Creator, and I thy creature, and yet thou hast vouchsafed to Redeem me.
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881
Thou wast the Lord, and we thy seruants: & yet thou hast vouchsafed to saue vs. For vs strangers, thou becamest a stranger;
Thou wast the Lord, and we thy Servants: & yet thou hast vouchsafed to save us For us Strangers, thou becamest a stranger;
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for vs exiled persons, thou becamest an exile; for vs that were poore, thou becamest poore:
for us exiled Persons, thou becamest an exile; for us that were poor, thou becamest poor:
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883
for vs base wretches, thou becamest base; for vs that were mortall, thou diddest not onely become mortall, but diedst for vs,
for us base wretches, thou becamest base; for us that were Mortal, thou didst not only become Mortal, but diedest for us,
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884
and that not any kinde of death, but a most cruel, a most bitter, a most shamefull death,
and that not any kind of death, but a most cruel, a most bitter, a most shameful death,
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euen the death of the crosse.
even the death of the cross.
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What could he haue done more for vs, that hee hath not done? How could he loue vs more then hee hath loued vs? And againe, It was but a small matter to thy loue, to appoint Cherubim or Seraphim,
What could he have done more for us, that he hath not done? How could he love us more then he hath loved us? And again, It was but a small matter to thy love, to appoint Cherubin or Seraphim,
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or one of the angels to accomplish the work of our saluation, but thou thy self hast vouchsafed to come vnto vs. And being God of infinite glory, thou didst not despise to bee made a contemptible worme:
or one of the Angels to accomplish the work of our salvation, but thou thy self hast vouchsafed to come unto us And being God of infinite glory, thou didst not despise to be made a contemptible worm:
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and being Lord of all, yu wouldest appeare as the fellow-seruant of thy seruants. The like example cannot bee found in any historie.
and being Lord of all, thou Wouldst appear as the Fellow servant of thy Servants. The like Exampl cannot be found in any history.
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889
For, as the Apostle saith, Doubtlesse one wil scarse die for a righteous man.
For, as the Apostle Says, Doubtless one will scarce die for a righteous man.
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It is hard to finde one that will hazard his life for a iust and a good mans fake, It is hard to find one that will hazard his life for a just and a good men fake,
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& redeeme his safety by his own death.
& Redeem his safety by his own death.
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It may be there be some that will run and ride, and peraduenture bee at cost with their purses to do him good;
It may be there be Some that will run and ride, and Peradventure be At cost with their purses to do him good;
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but when it commeth to the life once, O that is sweete:
but when it comes to the life once, Oh that is sweet:
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Skin for skinne, and all that euer a man hath, will he giue before he part with his life. Skin for skin, and all that ever a man hath, will he give before he part with his life.
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There are indeede some examples among the heathen, of such that haue aduentured their liues for others.
There Are indeed Some Examples among the heathen, of such that have adventured their lives for Others.
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As the three Curiatij, and the two Horatij, that for the liberty of their Countrey died in single combate.
As the three Curiatij, and the two Horatius, that for the liberty of their Country died in single combat.
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And Decius the Consull, that for the Roman army deuoted himselfe to death. And M. Curtius, who for his countreyes sake, cast himselfe into the pestilent lake.
And Decius the Consul, that for the Roman army devoted himself to death. And M. Curtius, who for his countries sake, cast himself into the pestilent lake.
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And Codrus the King of the Athenians, who for the preseruation of his kingdome offered himselfe to the swords of his enimies.
And Codrus the King of the Athenians, who for the preservation of his Kingdom offered himself to the swords of his enemies.
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And Nisus that would haue died for his friend Euryalus. But al these are nothing to Christs dying for vs. For none of al these was altogither innocent, as Christ was: And Nisus that would have died for his friend Euryalus. But all these Are nothing to Christ dying for us For none of all these was altogether innocent, as christ was:
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none of thē of mere loue wer willing to venter their liues, as Christ did:
none of them of mere love were willing to venture their lives, as christ did:
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but al of them, either by the instigation of the deuill, or for ambition and vaine-glory, or in desperation,
but all of them, either by the instigation of the Devil, or for ambition and vainglory, or in desperation,
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902
when they saw all things aduerse and crosse, did chuse rather to dy then to indure that misery.
when they saw all things adverse and cross, did choose rather to die then to endure that misery.
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903
In a word, they hazarded their liues to procure safety to their Countrey, or to their friends, both wc they were bound to loue.
In a word, they hazarded their lives to procure safety to their Country, or to their Friends, both which they were bound to love.
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But Christ hath purchased eternall life for vs yt were not his friends, but his enemies, as the Apostle saith:
But christ hath purchased Eternal life for us that were not his Friends, but his enemies, as the Apostle Says:
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Neither is this repugnant to that speech of our Sauior alledged before, that hee gaue his life for his friends.
Neither is this repugnant to that speech of our Saviour alleged before, that he gave his life for his Friends.
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906
For without Christ and the reconciliation that is wrought by his blood, we are the enemies of GOD:
For without christ and the reconciliation that is wrought by his blood, we Are the enemies of GOD:
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but in Christ wee are reconciled vnto him, and made his friends. So that both is true.
but in christ we Are reconciled unto him, and made his Friends. So that both is true.
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908
Christ died for his enemies, and he died for his friends: hee dyed for his enemies, for such we wer by the corruption of our nature:
christ died for his enemies, and he died for his Friends: he died for his enemies, for such we were by the corruption of our nature:
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and hee died for his friends, for such wee were by the reconciliation which hee hath wrought.
and he died for his Friends, for such we were by the reconciliation which he hath wrought.
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Secondly, it serueth to confirme our faith and confidence in Christ Iesus. Surely, he that layeth downe his life for any man, will with-hold from him nothing,
Secondly, it serveth to confirm our faith and confidence in christ Iesus. Surely, he that Layeth down his life for any man, will withhold from him nothing,
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911
though it bee neuer so deare, which he wil not willingly bestow for his safety. But a mans life, is the deerest and most precious good thing that he enioyeth.
though it be never so deer, which he will not willingly bestow for his safety. But a men life, is the dearest and most precious good thing that he Enjoyeth.
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912
And therfore the Apostle reasoneth concerning the loue of God. He that spared not his own Son, but gaue him for vs all to death:
And Therefore the Apostle reasoneth Concerning the love of God. He that spared not his own Son, but gave him for us all to death:
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how shall he not with him giue vs all thinges also? So may wee reason concerning the loue of Christ;how shall he not with him give us all things also? So may we reason Concerning the love of christ;
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He that spared not his owne life, but willingly and freely gaue it for vs all,
He that spared not his own life, but willingly and freely gave it for us all,
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how shal he now deny vs any thing?
how shall he now deny us any thing?
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Last of all, it should stirre vs vp to loue him again, and to consecrate our selues wholly vnto his seruice.
Last of all, it should stir us up to love him again, and to consecrate our selves wholly unto his service.
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According to the exhortation of the Apostle, I beseech you therefore brethren, by the mercies of God, that yee giue vp your bodies, a liuing sacrifice, holy and acceptable vnto God, &c. And this was his owne practise, as himselfe saieth;
According to the exhortation of the Apostle, I beseech you Therefore brothers, by the Mercies of God, that ye give up your bodies, a living sacrifice, holy and acceptable unto God, etc. And this was his own practice, as himself Saith;
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In that, that I now liue in the flesh, I liue by the Faith in the Sonne of God, who hath loued mee, and giuen himselfe for mee. In that, that I now live in the Flesh, I live by the Faith in the Son of God, who hath loved me, and given himself for me.
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Thereby giuing vs to vnderstand, that the greatest and strongest reason why we should liue to the Sonne of God is this,
Thereby giving us to understand, that the greatest and Strongest reason why we should live to the Son of God is this,
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euen because he hath loued vs, and giuen himself for vs. For so great loue and honor which hee hath done to vs, not to do the like for him again to the vttermost of our power, were the grossest ingratitude that can bee in the worlde.
even Because he hath loved us, and given himself for us For so great love and honour which he hath done to us, not to do the like for him again to the uttermost of our power, were the Grossest ingratitude that can be in the world.
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And to conclude this point, we must also for Christ his sake loue our brethren: as our Sauiour saith;
And to conclude this point, we must also for christ his sake love our brothers: as our Saviour Says;
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922
This is my commandement that ye loue one another, as I haue loued you, &c. [ A ransom. ] Some do reade it, a redemption: but the word in the original doth not signifie the acte of redemption, but the price or ransom wherewith captiues and seruants are redeemed: This is my Commandment that you love one Another, as I have loved you, etc. [ A ransom. ] some do read it, a redemption: but the word in the original does not signify the act of redemption, but the price or ransom wherewith captives and Servants Are redeemed:
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923
and it is chiefly borrowed from them that are taken prisoners in war; and the notation in the Greek is very elegant:
and it is chiefly borrowed from them that Are taken Prisoners in war; and the notation in the Greek is very elegant:
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924
for it is deriued of a worde that signifieth to loose.
for it is derived of a word that signifies to lose.
c-acp pn31 vbz vvn pp-f dt n1 cst vvz pc-acp vvi.
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Image 4
925
For when they that were prisoners were bound, and afterwards were to be set at libertie, of necessitie they were first to be loosed from their bands and fetters: For when they that were Prisoners were bound, and afterwards were to be Set At liberty, of necessity they were First to be loosed from their bans and fetters:
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926
and therefore, this ransome was the price that was paide for loosing them out of their chains.
and Therefore, this ransom was the price that was paid for losing them out of their chains.
cc av, d n1 vbds dt n1 cst vbds vvn p-acp vvg pno32 av pp-f po32 n2.
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927
Now we are to know that there were in times past diuers meanes of redemption.
Now we Are to know that there were in times passed diverse means of redemption.
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928
Sometimes by Manumission, when the Lorde of his owne accord, did set his bondman or slaue free.
Sometime by Manumission, when the Lord of his own accord, did Set his bondman or slave free.
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Image 4
929
In this manner we were not redeemed. Sometimes by permutation, or by way of exchange; as when in the wars one prisoner is exchanged for another.
In this manner we were not redeemed. Sometime by permutation, or by Way of exchange; as when in the wars one prisoner is exchanged for Another.
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Image 4
930
Thus were not we redeemed neither.
Thus were not we redeemed neither.
av vbdr xx pns12 vvd av-d.
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Image 4
931
For who was there that was fit to be exchanged for vs? Sometimes, by force and violent rescue:
For who was there that was fit to be exchanged for us? Sometime, by force and violent rescue:
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932
as Abraham rescued Lot, when he was taken prisoner by Chedor-laomer, and the Kinges that were with him. as Abraham rescued Lot, when he was taken prisoner by Chedorlaomer, and the Kings that were with him.
p-acp np1 vvn n1, c-crq pns31 vbds vvn n1 p-acp j, cc dt n2 cst vbdr p-acp pno31.
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933
Neither were wee redeemed by this meanes. Somtimes, & most commonly, by paying of a price or a ransome:
Neither were we redeemed by this means. Sometimes, & most commonly, by paying of a price or a ransom:
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934
and thus were wee redeemed, euen with a great price, as we haue heard before.
and thus were we redeemed, even with a great price, as we have herd before.
cc av vbdr pns12 vvn, av p-acp dt j n1, c-acp pns12 vhb vvn a-acp.
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935
Heere then we are taught, what a wretched estate we were in, before Christ paid this price of redemption for vs. Wee were no better then miserable slaues and vassals.
Here then we Are taught, what a wretched estate we were in, before christ paid this price of redemption for us we were no better then miserable slaves and vassals.
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936
If we desire to know wherin this slauery consisted: generally we were in bondage to the whole power of darkenesse:
If we desire to know wherein this slavery consisted: generally we were in bondage to the Whole power of darkness:
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937
More particularly wee were in bondage first to sinne. More particularly we were in bondage First to sin.
av-dc av-j pns12 vbdr p-acp n1 ord p-acp n1.
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938
As the Apostle saith, Know ye not that to whomsoeuer ye giue your selues as seruants to obey, his seruants ye are to whom ye obey,
As the Apostle Says, Know you not that to whomsoever you give your selves as Servants to obey, his Servants you Are to whom you obey,
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939
whether it be of sinne vnto death, &c. And Saint Peter telleth vs of some that promise to others liberty, and are themselues the seruants of corruption.
whither it be of sin unto death, etc. And Saint Peter Telleth us of Some that promise to Others liberty, and Are themselves the Servants of corruption.
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940
For (saith hee) of whomsoeuer a man is ouercome, euen vnto the same is he in bondage. For (Says he) of whomsoever a man is overcome, even unto the same is he in bondage.
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941
And our Sauior affirmeth, that he that committeth sinne, is the seruant of sin. Secondly, to the Law;
And our Saviour Affirmeth, that he that Committeth sin, is the servant of since. Secondly, to the Law;
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942
for so saith the Apostle, that Christ came to redeeme them that were vnder the Law.
for so Says the Apostle, that christ Come to Redeem them that were under the Law.
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943
Thirdly, to death, as S. Iohn saith. Wee know that wee are translated from death vnto life, because we loue the brethren. Thirdly, to death, as S. John Says. we know that we Are translated from death unto life, Because we love the brothers.
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944
Fourthly, to the deuill, beeing taken of him in a snare. And last of all, to hell and condemnation, beeing by nature the Children of wrath.
Fourthly, to the Devil, being taken of him in a snare. And last of all, to hell and condemnation, being by nature the Children of wrath.
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945
Now there was neuer any bondage comparable vnto this bondage. Great was the bondage wherein the Egyptians kept the children of Israel foure hundred yeeres:
Now there was never any bondage comparable unto this bondage. Great was the bondage wherein the egyptians kept the children of Israel foure hundred Years:
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946
insomuch, as God said of their deliuerance, that he broke the bonds of their yoake, and made them go vpright:
insomuch, as God said of their deliverance, that he broke the bonds of their yoke, and made them go upright:
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947
And that he withdrew their shoulders from the burthen, &c. Miserable was the slauery of those seuenty Kings vnder Adoni-bezek that cruell tyrant, who cut off the thumbes of their hands, And that he withdrew their shoulders from the burden, etc. Miserable was the slavery of those seuenty Kings under Adoni-bezek that cruel tyrant, who Cut off the thumbs of their hands,
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948
and the toes of their feet, and made them gather bread vnder his Table like dogges.and the toes of their feet, and made them gather bred under his Table like Dogs.
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949
Greeuous was the bondage of Sampson vnder the Philistims, who hauing preuailed against him, Put out his eyes, and bound him with fetters,
Grievous was the bondage of Sampson under the philistines, who having prevailed against him, Put out his eyes, and bound him with fetters,
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950
and made him grinde in the prison-house, and afterwardes insulted ouer him in his misery.and made him grind in the Prison house, and afterwards insulted over him in his misery.
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951
Great was ye thraldome which Zedekiah endured vnder the proud King of Babel, who put out his eyes, bound him with chaines, carried him to babel,
Great was the thraldom which Zedekiah endured under the proud King of Babel, who put out his eyes, bound him with chains, carried him to babel,
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952
and put him in prison til the day of his death. But we need not go so farre for examples.and put him in prison till the day of his death. But we need not go so Far for Examples.
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953
Many of our poor brethren do suffer lamentable miserie vnder the barbarous Turke, and cruell Spaniard.
Many of our poor brothers do suffer lamentable misery under the barbarous Turk, and cruel Spaniard.
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954
But all this is nothing in comparison of the bondage of a sinner, that is not redeemed by Iesus Christ.
But all this is nothing in comparison of the bondage of a sinner, that is not redeemed by Iesus christ.
p-acp d d vbz pix p-acp n1 pp-f dt n1 pp-f dt n1, cst vbz xx vvn p-acp np1 np1.
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955
For in all bodily slaueries, still the mind and the soule is free: all the tyrants in the worlde haue no power ouer that.
For in all bodily slaveries, still the mind and the soul is free: all the Tyrants in the world have no power over that.
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956
As our Sauiour Christ said, Feare not them which kill the bodye, but are not able to hurt the soule, &c. But here the very soule also is in bondage.
As our Saviour christ said, fear not them which kill the body, but Are not able to hurt the soul, etc. But Here the very soul also is in bondage.
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957
Neuer was there any bondslaue endured greater villany and drudgerie vnder any earthly master, though neuer so hard and cruell,
Never was there any bondslave endured greater villainy and drudgery under any earthly master, though never so hard and cruel,
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958
then euerie impenitent sinner doth vnder sinne, and the deuill.
then every impenitent sinner does under sin, and the Devil.
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959
As the Centurion had his seruants at his becke, that he saide to one go, and he goeth: As the Centurion had his Servants At his beck, that he said to one go, and he Goes:
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960
& to another, come, and he commeth: and to his seruant, doe this, and he doth it: & to Another, come, and he comes: and to his servant, do this, and he does it:
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961
So the deuill hath all wicked men at his commaundement, if he bid them but go, they are ready to run.
So the Devil hath all wicked men At his Commandment, if he bid them but go, they Are ready to run.
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962
Hee hath taken them in a snare, and leadeth them as a dog in a chaine.
He hath taken them in a snare, and leads them as a dog in a chain.
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963
He ruleth ouer them like a Prince, and worketh in their hearts as in a shoppe, causing them to fulfill the will of the flesh and the minde,
He Ruleth over them like a Prince, and works in their hearts as in a shop, causing them to fulfil the will of the Flesh and the mind,
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964
and to serue diuers lustes and pleasures, euen like slaues.and to serve diverse lusts and pleasures, even like slaves.
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965
That which one speaketh of bodily seruants in Princes courts, may much more be applyed vnto the seruants of sinne.
That which one speaks of bodily Servants in Princes Courts, may much more be applied unto the Servants of sin.
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966
They that leade a seruile life, are ocupied in other mens businesses, and are ruled by the will of another mans becke, They that lead a servile life, Are occupied in other men's businesses, and Are ruled by the will of Another men beck,
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967
and learn in another mans countenance what they must doe. All that they haue is another mans:
and Learn in Another men countenance what they must do. All that they have is Another men:
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968
another mans thresholde, another mans house, another mans sleepe, another mans meate, and which is worst of all, another mans minde.
Another men threshold, Another men house, Another men sleep, Another men meat, and which is worst of all, Another men mind.
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969
They neither weep nor laugh at their owne pleasure, but they cast away their owne, and put on another mans affections.
They neither weep nor laugh At their own pleasure, but they cast away their own, and put on Another men affections.
pns32 d vvi ccx vvi p-acp po32 d n1, p-acp pns32 vvd av po32 d, cc vvd p-acp j-jn ng1 n2.
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970
Finally, they do another mans businesse, they think another mans thought, they liue another mans life.
Finally, they do Another men business, they think Another men Thought, they live Another men life.
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971
I cannot see what difference there is between these persons, and such as are iudged to perpetuall imprisonment,
I cannot see what difference there is between these Persons, and such as Are judged to perpetual imprisonment,
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972
but yt the one are bound in Iron, and the other in Golden fetters: the chaine is more honorable, but the slauery is all alike.
but that the one Are bound in Iron, and the other in Golden fetters: the chain is more honourable, but the slavery is all alike.
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973
This may serue first for such as are not yet redeemed, to stirre them vp to bewaile their wretched and miserable condition.
This may serve First for such as Are not yet redeemed, to stir them up to bewail their wretched and miserable condition.
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974
The people of Israel when they wer in bondage in Egypt, They sighed for the bondage, and cried, & made their moane to God.
The people of Israel when they were in bondage in Egypt, They sighed for the bondage, and cried, & made their moan to God.
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975
And the poor prisoners, as Dauid saith, That dwell in darknesse, and in the shadow of death, being bound in misery and Iron, do cry vnto the Lord in their trouble, &c. Much more should they that are the vassals of sinne,
And the poor Prisoners, as David Says, That dwell in darkness, and in the shadow of death, being bound in misery and Iron, do cry unto the Lord in their trouble, etc. Much more should they that Are the vassals of sin,
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976
and the prisoners of the Deuill and hell, crie earnestly vnto God for deliuerance.
and the Prisoners of the devil and hell, cry earnestly unto God for deliverance.
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977
It is a lamentable thing to see, how the God of this worlde hath blinded the mindes of Infidels, that they see not the miserie of their wretched estate,
It is a lamentable thing to see, how the God of this world hath blinded the minds of Infidels, that they see not the misery of their wretched estate,
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978
but rather count the seruice of sinne to be sweete and pleasant, and thinke it the greatest liberty in the world,
but rather count the service of sin to be sweet and pleasant, and think it the greatest liberty in the world,
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979
if they may be suffered to sweare, & whore, and be drunk, and run to all excesse of riot without controlment.
if they may be suffered to swear, & whore, and be drunk, and run to all excess of riot without controlment.
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980
Whereas, if they had grace to see it, there is no bondage (as we haue heard before) so greeuous as the bondage of sin.
Whereas, if they had grace to see it, there is no bondage (as we have herd before) so grievous as the bondage of since.
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981
Naturally, men doe abhorre bondage, and the loue of liberty is so deepely setled in the hart,
Naturally, men do abhor bondage, and the love of liberty is so deeply settled in the heart,
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982
as that many chuse rather to die then to becom seruants.
as that many choose rather to die then to become Servants.
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983
But for a man that hath beene noblie borne, and well brought vp, to become a slaue, it is the greatest miserie in the world.
But for a man that hath been nobly born, and well brought up, to become a slave, it is the greatest misery in the world.
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Much more miserable is it for Man that was the most excellent creature on the earth, made after Gods owne image, Lord and ruler ouer all the creatures, to bee brought into bondage and subiection.
Much more miserable is it for Man that was the most excellent creature on the earth, made After God's own image, Lord and ruler over all the creatures, to be brought into bondage and subjection.
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But as all seruice is miserable: But as all service is miserable:
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so is it a most intollerable thing to be a seruant to a vile and base master.
so is it a most intolerable thing to be a servant to a vile and base master.
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But there is nothing so base in all the world, as sinne and the deuill.
But there is nothing so base in all the world, as sin and the Devil.
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So that it may be truly said of euery wicked sinner, that he is a seruant of seruants:
So that it may be truly said of every wicked sinner, that he is a servant of Servants:
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euen the basest & vilest slaue that liueth.
even the Basest & Vilest slave that lives.
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And therefore let all such persons bee admonished, neuer to giue rest vnto their soules, neuer to come vpon their beds, nor suffer their eies to sleepe,
And Therefore let all such Persons be admonished, never to give rest unto their Souls, never to come upon their Beds, nor suffer their eyes to sleep,
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nor their eye-liddes to slumber (as Dauid saith in another case) vntil they finde some comfortable assurance, that they are redeemed & deliuered from the power of darknesse.nor their eyelids to slumber (as David Says in Another case) until they find Some comfortable assurance, that they Are redeemed & Delivered from the power of darkness.
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Secondly, for them that are redeemd by the death of Iesus Christ:
Secondly, for them that Are redeemed by the death of Iesus christ:
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First, it serueth to admonish them, worthily to esteeme so great a benefite, and to magnify the name of God, who hath done so great things for them;
First, it serveth to admonish them, worthily to esteem so great a benefit, and to magnify the name of God, who hath done so great things for them;
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saying with Zacharias in his song, Blessed bee the Lord God of Israel, because hee hath visited and redeemed his people:
saying with Zacharias in his song, Blessed be the Lord God of Israel, Because he hath visited and redeemed his people:
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and hath raised vp the horne of saluation vnto vs, in the house of his seruant Dauid. and hath raised up the horn of salvation unto us, in the house of his servant David.
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And certainly, howsoeuer this benefite be nothing esteemed of carnall men, who sauour nothing but the things of the flesh:
And Certainly, howsoever this benefit be nothing esteemed of carnal men, who savour nothing but the things of the Flesh:
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yet they that haue once felt & tasted the sweetnesse of it, do contemne the wealth of all the world; yet they that have once felt & tasted the sweetness of it, do contemn the wealth of all the world;
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and with the Apostle, count it to be but dung in comparison of it.
and with the Apostle, count it to be but dung in comparison of it.
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And therefore, they are carefull to stand fast in that libertie wherewith Christ hath made them free.
And Therefore, they Are careful to stand fast in that liberty wherewith christ hath made them free.
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And hauing once escaped from the filthinesse of the worlde, are loath to be entangled againe therein. The Heathen man could say, I plainely confesse, that nothing can bee more foolishly and madly done, And having once escaped from the filthiness of the world, Are loath to be entangled again therein. The Heathen man could say, I plainly confess, that nothing can be more foolishly and madly done,
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then for a man wittingly to come into that place, where hee shall loose his libertie.
then for a man wittingly to come into that place, where he shall lose his liberty.
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Much more should Christians make that account, especially if they consider the worth of the price where-with they were redeemed.
Much more should Christians make that account, especially if they Consider the worth of the price wherewith they were redeemed.
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They that once doe vnderstand what their Redemption cost the Lord, they cannot but thinke it a shamefull thing, to cast away themselues for nought.
They that once do understand what their Redemption cost the Lord, they cannot but think it a shameful thing, to cast away themselves for nought.
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Precious things, and things that cost much, are carefully kept.
Precious things, and things that cost much, Are carefully kept.
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Thinges that are gotten with much labour and sweate, and bought with much money, are most commonly much set by.
Things that Are got with much labour and sweat, and bought with much money, Are most commonly much Set by.
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So should wee esteeme highlie of our selues, beeing bought with so great a price, and with an holy kinde of pride, contemne and despise sinne.
So should we esteem highly of our selves, being bought with so great a price, and with an holy kind of pride, contemn and despise sin.
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This whole world (saith Bernard ) is not to be esteemed in comparison of the price of one soule. This Whole world (Says Bernard) is not to be esteemed in comparison of the price of one soul.
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For Christ would not giue his life for the world, and yet hee gaue it for mans soule.
For christ would not give his life for the world, and yet he gave it for men soul.
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Therefore, the price of the soule is greater, which could not be redeemd but by the blood of Christ.
Therefore, the price of the soul is greater, which could not be redeemed but by the blood of christ.
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Do not therefore set light by the passion of thy soule, whereon thou seest so great a maiesty hath had compassion. Do not Therefore Set Light by the passion of thy soul, whereon thou See so great a majesty hath had compassion.
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The Apostle exhorteth, Let there be no prophane person as Esau, who for a portion of meate sold his birth-right.
The Apostle exhorteth, Let there be no profane person as Esau, who for a portion of meat sold his birthright.
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But all vngodly sinners are farre worse then Esau: for he was faint, and weary, and almost dead for want of food, & therfore sold it to saue his life.
But all ungodly Sinners Are Far Worse then Esau: for he was faint, and weary, and almost dead for want of food, & Therefore sold it to save his life.
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But these wretched persons, doe sweare away their soules, drinke, and whore away their soules: and basely sell thēselues to the deuill, to satisfie their owne beastly lusts.
But these wretched Persons, do swear away their Souls, drink, and whore away their Souls: and basely fell themselves to the Devil, to satisfy their own beastly Lustiest.
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Secondly, it serueth to teach them, that in token of their thankfulnesse, they must willingly serue Iesus christ.
Secondly, it serveth to teach them, that in token of their thankfulness, they must willingly serve Iesus Christ.
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The name of seruants (as S. Augustine saith , properly cometh of being saued, because they that were conquerors in the wars, did saue them, whom by the law of armes they might haue slaine.
The name of Servants (as S. Augustine Says, properly comes of being saved, Because they that were conquerors in the wars, did save them, whom by the law of arms they might have slain.
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But it is also applied to them that being taken prisoners, were ransomed and so set free.
But it is also applied to them that being taken Prisoners, were ransomed and so Set free.
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The name putteth vs in mind of ye benefite we haue receiued, & of the duty that we owe. The name putteth us in mind of you benefit we have received, & of the duty that we owe.
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You are bought with a price (sayeth the Apostle) therfore glorifie God in your body, and in your spirit: for they are Gods. And this vse doth Zacharias make of it in his song, You Are bought with a price (Saith the Apostle) Therefore Glorify God in your body, and in your Spirit: for they Are God's And this use does Zacharias make of it in his song,
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when he saieth, Wee are deliuered out of the hands of our enemies, that we should serue him without feare, in holines and righteousnesse, all the daies of our life.
when he Saith, we Are Delivered out of the hands of our enemies, that we should serve him without Fear, in holiness and righteousness, all the days of our life.
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He hath Saued vs, & wee must Serue him.
He hath Saved us, & we must Serve him.
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And this we must do, not only in the generall duties of Christianity, but also in the seuerall places and callings wherein the Lorde hath set vs. The Magistrate must serue God in his place;
And this we must do, not only in the general duties of Christianity, but also in the several places and callings wherein the Lord hath Set us The Magistrate must serve God in his place;
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as Dauid exhorted Salomon, whē he was to succeed him in the kingdom, And thou Salomon my son, know thou the God of thy Father,
as David exhorted Solomon, when he was to succeed him in the Kingdom, And thou Solomon my son, know thou the God of thy Father,
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and serue him with a perfect heart, and a willing minde. and serve him with a perfect heart, and a willing mind.
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So must euery Magistrate serue the Lord, in labouring to promote and aduance his seruice, in looking carefully to the obseruation of the Sabbath,
So must every Magistrate serve the Lord, in labouring to promote and advance his service, in looking carefully to the observation of the Sabbath,
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and in punishing all dishonour that is done to his Name.
and in punishing all dishonour that is done to his Name.
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So likewise, Ministers must serue the Lord in their places, by faithfull and diligent preaching of the word in season, and out of season. And euery priuate man must also serue God, in the conscionable performance of those duties that appertaine vnto him.
So likewise, Ministers must serve the Lord in their places, by faithful and diligent preaching of the word in season, and out of season. And every private man must also serve God, in the conscionable performance of those duties that appertain unto him.
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And indeed, it is the greatest glory of all mē, though they bee neuer so highly aduanced in the world, to be ye seruants of God.
And indeed, it is the greatest glory of all men, though they be never so highly advanced in the world, to be you Servants of God.
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Dauid, though hee were a King, yet he glorieth more in this, yt he was the seruant of God,David, though he were a King, yet he Glorieth more in this, that he was the servant of God,
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then in all the titles that belonged to his crown.
then in all the titles that belonged to his crown.
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Behold Lord (saith he) I am thy seruāt, I am thy seruant, and the sonne of thine handmaid, &c. And at the least, twelue seuerall times in the 119. Psalme, hee calleth himselfe the seruant of God. Behold Lord (Says he) I am thy seruamt, I am thy servant, and the son of thine handmaid, etc. And At the least, twelue several times in the 119. Psalm, he calls himself the servant of God.
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And the blessed Virgin, though shee were preferred before all other women to be the mother of the Sonne of God;
And the blessed Virgae, though she were preferred before all other women to be the mother of the Son of God;
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yet shee boasteth not of anie such title, but stileth her selfe the seruant of God.
yet she boasts not of any such title, but styleth her self the servant of God.
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Behold (saith she, to the Angel that brought her that heauenly tidings) the seruant of the Lord, be it vnto me according to thy word. Behold (Says she, to the Angel that brought her that heavenly tidings) the servant of the Lord, be it unto me according to thy word.
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And againe, in her song she saith, Hee hath looked on the poore estate of his seruant.
And again, in her song she Says, He hath looked on the poor estate of his servant.
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And all the holy Apostles, thogh they were aduanced to the most honorable calling yt euer was in the church;
And all the holy Apostles, though they were advanced to the most honourable calling that ever was in the Church;
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yet in all their Epistles they call thēselues the seruants of Iesus Christ. And no maruel:
yet in all their Epistles they call themselves the Servants of Iesus christ. And no marvel:
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for the seruice of God is perfect freedome, yea, to serue him is to reign as a king.
for the service of God is perfect freedom, yea, to serve him is to Reign as a King.
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For our blessed Sauior hath made vs Kings & priests vnto God his father. For our blessed Saviour hath made us Kings & Priests unto God his father.
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Onely, we must take heede, that wee content not our selues with the outward name and bare Title onely,
Only, we must take heed, that we content not our selves with the outward name and bore Title only,
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but labour to bee the seruants of God indeede, and to approue our selues to be so, by performing acceptable seruice and obedience vnto his will:
but labour to be the Servants of God indeed, and to approve our selves to be so, by performing acceptable service and Obedience unto his will:
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as the Prophet Malachi saith, A sonne honoreth his father, & a seruant his Master.
as the Prophet Malachi Says, A son Honoureth his father, & a servant his Master.
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If then I bee a Father, where is mine honor? And if I be a master, where is my feare? saith the Lord of hostes. If then I be a Father, where is mine honour? And if I be a master, where is my Fear? Says the Lord of hosts.
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Thirdly, and last of all, it serueth for our imitation, that we by the example of our Sauiour Christ, should to the vttermost of our power deliuer them that are in captiuity.
Thirdly, and last of all, it serveth for our imitation, that we by the Exampl of our Saviour christ, should to the uttermost of our power deliver them that Are in captivity.
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1044
Diuers is the captiuity of men, according to the diuers calamities whereunto they are subiect. The poore man is a captiue to want and penury;
Diverse is the captivity of men, according to the diverse calamities whereunto they Are Subject. The poor man is a captive to want and penury;
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1045
hee that is rich, & hath the worlds good (as the Apostle saith) must be his redeemer by releeuing of him.
he that is rich, & hath the world's good (as the Apostle Says) must be his redeemer by relieving of him.
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1046
A man that is sicke is a captiue to his disease:
A man that is sick is a captive to his disease:
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1047
he that is able any way to helpe him, must seeke to redeeme him by what meanes hee can.
he that is able any Way to help him, must seek to Redeem him by what means he can.
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1048
And he that is not able to redeem the body, if he comfort the mind that is afflicted he playeth the part of a redeemer.
And he that is not able to Redeem the body, if he Comfort the mind that is afflicted he plays the part of a redeemer.
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1049
He that liueth in errour and blindnes is a bondslaue to satan, as he also that serueth sin;
He that lives in error and blindness is a bondslave to satan, as he also that serveth since;
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1050
whosoeuer relieueth this man with the worde of doctrine and admonition, is his redeemer.
whosoever relieveth this man with the word of Doctrine and admonition, is his redeemer.
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1051
According to that speech of the Apostle, What knowest thou, ô wife, whether thou shalt saue thy husband? or what knowest thou, ô man,
According to that speech of the Apostle, What Knowest thou, o wife, whither thou shalt save thy husband? or what Knowest thou, o man,
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1052
whether thou shalt saue thy wife? And S. Iames saith to the same purpose, Hee that hath conuerted a sinner from going astray out of his way, shall saue a soule from death. whither thou shalt save thy wife? And S. James Says to the same purpose, He that hath converted a sinner from going astray out of his Way, shall save a soul from death.
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1053
In these & such like things, let vs follow our Sauiour Christ, and euery man labor to deliuer another out of bondage.
In these & such like things, let us follow our Saviour christ, and every man labour to deliver Another out of bondage.
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1054
And he that is endued with any faculty, let him imploy the same, yea let him bee willing to bestow himselfe,
And he that is endued with any faculty, let him employ the same, yea let him be willing to bestow himself,
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1055
as the Apostle saith, to doe seruice to his brethren, wherein soeuer he is able.
as the Apostle Says, to do service to his brothers, wherein soever he is able.
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1056
[ For many. ] This is the last circumstance noting the persons for whome our Sauiour Christ paide this price:[ For many. ] This is the last circumstance noting the Persons for whom our Saviour christ paid this price:
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1057
where we are taught, that all haue not benefite by the death of Christ. This our Sauior testifieth in another place, when hee instituted and administred his last Supper;
where we Are taught, that all have not benefit by the death of christ. This our Saviour Testifieth in Another place, when he instituted and administered his last Supper;
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1058
in deliuering of the cup, he said, This is my blood of the new Testament, that is shed for many for the remission of sinnes.
in delivering of the cup, he said, This is my blood of the new Testament, that is shed for many for the remission of Sins.
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1059
If any man shall demand who these many are? I answer, they are all the beleeuers,
If any man shall demand who these many Are? I answer, they Are all the believers,
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1060
and all that do belong to Christ.
and all that do belong to christ.
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1061
As hee himselfe saith, God so loued the world, that he hath giuen his onely begotten Son, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.
As he himself Says, God so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
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1062
And this was signified by the angell, before hee was borne, in the giuing of his name.
And this was signified by the angel, before he was born, in the giving of his name.
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1063
Thou shalt call his name Iesus; for he shall saue his people from their sinnes. Thou shalt call his name Iesus; for he shall save his people from their Sins.
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1064
Whereby it is plaine and euident, that hee saueth none by his death, but them that are his people.
Whereby it is plain and evident, that he Saveth none by his death, but them that Are his people.
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1065
So hee saith in another place, I lay downe my life for my sheepe. But wee know, that all are not the sheepe of Christ. So he Says in Another place, I lay down my life for my sheep. But we know, that all Are not the sheep of christ.
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1066
There are manie Goats that belong to another folde. There Are many Goats that belong to Another fold.
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1067
But it may be obiected, that Christ gaue his life for many, and the beleeuers are but few,
But it may be objected, that christ gave his life for many, and the believers Are but few,
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1068
as our Sauiour saith in diuers places, as namely, The gate is straite, and the way narrow that leadeth vnto life,
as our Saviour Says in diverse places, as namely, The gate is strait, and the Way narrow that leads unto life,
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1069
and few there be that finde it. and few there be that find it.
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1070
And againe, he saith to his Disciples, Feare not little Flocke, for it is your Fathers pleasure to giue you a kingdome.
And again, he Says to his Disciples, fear not little Flock, for it is your Father's pleasure to give you a Kingdom.
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1071
The flock of Christ then is but a little flocke. The flock of christ then is but a little flock.
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1072
I answer, that if the children of God bee compared with the multitude of the wicked,
I answer, that if the children of God be compared with the multitude of the wicked,
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1073
then indeede they are but a fewe, euen an handfull, A small remnant, as the Prophet Isaiah saith:
then indeed they Are but a few, even an handful, A small remnant, as the Prophet Isaiah Says:
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1074
but if wee consider them in themselues, they are innumerable, as it is said in the Reuelation:
but if we Consider them in themselves, they Are innumerable, as it is said in the Revelation:
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1075
where besides the manie thousands, euen 144000 that were sealed for the seruants of God of the Tribes of Israel, there was a great multitude, which no man could number, of all Nations and kindreds,
where beside the many thousands, even 144000 that were sealed for the Servants of God of the Tribes of Israel, there was a great multitude, which no man could number, of all nations and kindreds,
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1076
and people & tongues, which stoode before the Throne, and before the Lambe, clothed with long white Robes, and palmes in their handes. and people & tongues, which stood before the Throne, and before the Lamb, clothed with long white Robes, and palms in their hands.
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1077
But it will bee further obiected, that the Scripture saith plainely, that Christ dyed for all. But it will be further objected, that the Scripture Says plainly, that christ died for all.
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1078
I answere, that there the Apostle speaketh of the Church, or of the elect alone, vniuersallie considered.
I answer, that there the Apostle speaks of the Church, or of the elect alone, universally considered.
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1079
And therefore of necessitie, the particle or note of generality must be restrained to the point whereof the Apostle intreateth.
And Therefore of necessity, the particle or note of generality must be restrained to the point whereof the Apostle intreateth.
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1080
And this is verie vsuall in the Scripture. Our Sauiour alledgeth a place out of the prophesie of Isaiah in this maner.
And this is very usual in the Scripture. Our Saviour allegeth a place out of the prophesy of Isaiah in this manner.
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1081
It is written (saith he) in the Prophets: and they shall all be taught of God. It is written (Says he) in the prophets: and they shall all be taught of God.
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1082
Now in the Prophet it is thus: And all thy children shall be taught of God.
Now in the Prophet it is thus: And all thy children shall be taught of God.
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1083
That which our Sauiour speaketh vniuersally, the Prophet restraineth onely vnto the children of God.
That which our Saviour speaks universally, the Prophet restraineth only unto the children of God.
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1084
Againe, it is certaine, that our Sauiour Christ died for all sorts of men, of whatsoeuer nation, degree, or condition they are.
Again, it is certain, that our Saviour christ died for all sorts of men, of whatsoever Nation, degree, or condition they Are.
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1085
According to that speech of Peter in his sermon to Cornelius; Of a truth I perceiue, that God is no accepter of persons.
According to that speech of Peter in his sermon to Cornelius; Of a truth I perceive, that God is no accepter of Persons.
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1086
But in euery Nation he that feareth him, and worketh righteousnes, is accepted with him. But in every nation he that fears him, and works righteousness, is accepted with him.
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1087
And this is agreeable to other places of Scripture, where the word All is restrained in this manner:
And this is agreeable to other places of Scripture, where the word All is restrained in this manner:
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1088
As where it is saide, That euery beast, and all cattle, and euery thing that creepeth and moueth vpon the earth, As where it is said, That every beast, and all cattle, and every thing that creeps and moves upon the earth,
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1089
and euery Towle, and euery bird came into the ark vnto Noah. and every Towle, and every bird Come into the Ark unto Noah.
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1090
Now, it is certaine that all the beasts, and all the cattle, and all the soules that then were, did not vniuersally come into the Arke;
Now, it is certain that all the beasts, and all the cattle, and all the Souls that then were, did not universally come into the Ark;
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1091
for there came but two, a male and female of euery kind, and all the rest were drowned in the flood.
for there Come but two, a male and female of every kind, and all the rest were drowned in the flood.
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1092
And therefore, the meaning of the place must needs bee, that there came all kind of cattle and fowles, &c. into the Arke.
And Therefore, the meaning of the place must needs be, that there Come all kind of cattle and fowls, etc. into the Ark.
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1093
So likewise it is said of our Sauiour Christ, That he healed euery sicknesse, and euerie disease among the people.
So likewise it is said of our Saviour christ, That he healed every sickness, and every disease among the people.
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1094
Now there is no man can imagine, that hee healed all diseases generally, for doubtlesse there were many died in his time:
Now there is no man can imagine, that he healed all diseases generally, for doubtless there were many died in his time:
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1095
but he healed all kinds and sorts of diseases.
but he healed all Kinds and sorts of diseases.
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1096
So when it is saide that our Sauiour Christ died for all, wee may safely vnderstand it, that he died for men of all sorts and conditions,
So when it is said that our Saviour christ died for all, we may safely understand it, that he died for men of all sorts and conditions,
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1097
whether they be high or low, rich or poor, bond or free But it wil be obiected again, that our Sauior saith, God so loued the world that he gaue his onely begotten Son, &c. and therefore hee was giuen for the whole world.
whither they be high or low, rich or poor, bound or free But it will be objected again, that our Saviour Says, God so loved the world that he gave his only begotten Son, etc. and Therefore he was given for the Whole world.
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1098
I answer, that our Sauiour saith in another place, I pray for them, that is, for my disciples;
I answer, that our Saviour Says in Another place, I pray for them, that is, for my Disciples;
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1099
I pray not for the world. I pray not for the world.
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1100
Heere the worlde is excluded from the benefite of Christ his prayer, So that wee haue a Worlde opposed to a World. There is a World of them that shall bee saued, for them Christ was giuen:
Here the world is excluded from the benefit of christ his prayer, So that we have a World opposed to a World. There is a World of them that shall be saved, for them christ was given:
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1101
& there is a Worlde of them that shall bee damned; for them Christ doth not pray.
& there is a World of them that shall be damned; for them christ does not pray.
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1102
I doe not deny, but that the death of Christ is sufficient to saue al men;
I do not deny, but that the death of christ is sufficient to save all men;
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1103
for his blood (as wee haue heard) is of infinite value.
for his blood (as we have herd) is of infinite valve.
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1104
But it is not effectuall to saue all, because many do reiect it & trample it vnder their feete.
But it is not effectual to save all, Because many do reject it & trample it under their feet.
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1105
This serueth for the reproofe of them, that thinke that all shall be saued by the death of Christ.
This serveth for the reproof of them, that think that all shall be saved by the death of christ.
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1106
It is a fearefull error where-with the deuill carried many thousandes of poore soules to hell.
It is a fearful error wherewith the Devil carried many thousandes of poor Souls to hell.
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1107
But they shall finde and feele the contrarie to their woe, vnlesse they preuent it by repentance.
But they shall find and feel the contrary to their woe, unless they prevent it by Repentance.
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1108
For certainely, there are many in the world, to whome it may be saide as Simon Peter saide to Simon Magus, Acts 8, 21, They haue neither part nor fellowship in this businesse.
For Certainly, there Are many in the world, to whom it may be said as Simon Peter said to Simon Magus, Acts 8, 21, They have neither part nor fellowship in this business.
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1109
There are vessels of wrath prepared to destruction, as well as vessels of mercy prepared vnto glory.
There Are vessels of wrath prepared to destruction, as well as vessels of mercy prepared unto glory.
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1110
There are some that were before of olde ordained vnto condemnation; that were appointed to bee damned before euer they were borne. There Are Some that were before of old ordained unto condemnation; that were appointed to be damned before ever they were born.
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1111
There are many vngodly personnes, Which know not God, and obey not the Gospell of our Lord Iesus Christ, which shall bee punished with euerlasting perdition from the presence of the Lord,
There Are many ungodly personnes, Which know not God, and obey not the Gospel of our Lord Iesus christ, which shall be punished with everlasting perdition from the presence of the Lord,
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1112
and from the glory of his power. and from the glory of his power.
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1113
And our Sauiour describing the maner of his comming to iudgement, telleth vs plainly, that at that day there shall be a separation made betweene the sheepe & the Goats (though heere they graze all in one pasture) and the Sheep shall be set on his right hand,
And our Saviour describing the manner of his coming to judgement, Telleth us plainly, that At that day there shall be a separation made between the sheep & the Goats (though Here they graze all in one pasture) and the Sheep shall be Set on his right hand,
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1114
and shall heare a most comfortably sentence, Come ye blessed of my Father, inherite yee the kingdome prepared for you from the foundations of the world.
and shall hear a most comfortably sentence, Come you blessed of my Father, inherit ye the Kingdom prepared for you from the foundations of the world.
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1115
But the Goates shall bee set on his left hand, & shall heare a fearefull doome denounced against them;
But the Goats shall be Set on his left hand, & shall hear a fearful doom denounced against them;
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1116
Depart from mee ye cursed into euerlasting fire, which is prepared for the deuill and his Angels. Depart from me you cursed into everlasting fire, which is prepared for the Devil and his Angels.
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1117
And therefore, let euery one of vs be admonished, according to the exhortation of the Apostle, to giue al diligence to make our calling and election sure.
And Therefore, let every one of us be admonished, according to the exhortation of the Apostle, to give all diligence to make our calling and election sure.
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1118
We are very careful to make sure our outward estates in the world; We Are very careful to make sure our outward estates in the world;
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1119
and we had neede to doe so in respect of this cunning and subtle age wherein we liue.
and we had need to do so in respect of this cunning and subtle age wherein we live.
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1120
Much more should we make it our cheefe care, by all good means, to assure our hearts that we are in the number of those that shalbe saued by the death of Christ.
Much more should we make it our chief care, by all good means, to assure our hearts that we Are in the number of those that shall saved by the death of christ.
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1121
Otherwise, wee can haue no sound comfort, neither in life, nor in death. FINIS.
Otherwise, we can have no found Comfort, neither in life, nor in death. FINIS.
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