The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

There be some, 1. that sell their Birthright: it is said of the Lawyer that he hath linguam venalem, a saleable tongue: the covetous venalem animam, a saleable soul: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himself to work wickedness, Judas sold his soul for thirty pieces. ^uThere is not a more wicked thing then a covetous man: for such a one setteth his soul to sale, because while he liveth he casteth away his bowels. Others pawn their Birthright: they are not so desperate as to sell it outright, but they will pawn it for a while. They seem to make conscience of their ways generally, and to be good husbands of their talents: but when an opportune temptation comes, with meat in the mouth; a fit advantage of much wealth, of high honour, of secret pleasure; they will embrace and fasten on it, though they pawn their souls for a season. And indeed he that knowingly ventures to sin, doth as it were mortgage his birthright, puts it to the hazard of redeeming by repentance. But it is dangerous to be a Merchant venturer in this case: the birthright is precious, if that infernal Broker get but a colour of title in it, he will use tricks to make thee break thy day, and then sue out a Judgement against thee. 3. Some lose their Birthright; profane and negligent wretches, that leave their soul perpetually unguarded, unregarded. They may be careful about many things, but one thing is necessary, to keep their Birthright. While they sleep, the enemy sows tares: it is a ⟨p. 82⟩wretched slumber, that sleeps, and slips away the birthright. 4. Others give away their birthright, & these are specially the envious and the desperate. Malice gives it away, and hath nothing for it. The Ambitious bargains to have a little honour for his Birthright, the Covetous to have some gold for his birthright, the voluptuous to have some sensual pleasure for his birthright: but the malicious gives it away for nothing, except it be vexation, that doth anguish him, and languish him. The desperate destroying his body, gives away his birthright: he hath nought for it but horrors within, and terrors without. These men serve the devils turn for nothing. Look O miserable man upon the Purchaser of thy Birthright Christ, & consider the price it cost him:

There be some, 1. that sell their Birthright: it is said of the Lawyer that hee hath linguam venalem, a saleable tongue: the couetous venalem animam, a saleable soule: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himselfe to worke wickednesse, Iudas sold his soule for thirty peeces. ^uThere is not a more wicked thing then a couetous man: for such a one setteth his soule to sale, because while he liueth he casteth away his bowels. Others pawne their Birthright: they are not so desperate as to sell it outright, but they will pawne it for a while. They seeme to make conscience of their waies generally, and to be good husbands of their talents: but when an opportune temptation comes, with meat in the mouth; a fit aduantage of much wealth, of high honour, of secret pleasure; they will embrace and fasten on it, though they pawne their soules for a season. And indeed he that knowingly ventures to sin, doth as it were morgage his birthright, puts it to the hazard of redeeming by repentance. But it is dangerous to be a Marchant venturer in this case: the birthright is precious, if that infernall Broker get but a colour of title in it, hee will vse tricks to make thee breake thy day, and then sue out a Iudgement against thee. 3. Some lose their Birthright; profane and negligent wretches, that leaue their soule perpetually vnguarded, vnregarded. They may be carefull about many things, but one thing is necessary, to keepe their Birthright. While they sleepe, the enemy sowes tares: it is a ⟨p. 82⟩wretched slumber, that sleepes, and slips away the birthright. 4. Others giue away their birthright, & these are specially the enuious and the desperate. Malice giues it away, and hath nothing for it. The Ambitious bargaines to haue a little honour for his Birthright, the Couetous to haue some gold for his birthright, the voluptuous to haue some sensuall pleasure for his birthright: but the malicious giues it away for nothing, except it be vexation, that doth anguish him, and languish him. The desperate destroying his body, giues away his birthright: hee hath nought for it but horrors within, and terrors without. These men serue the diuels turne for nothing. Looke O miserable man vpon the Purchaser of thy Birthright Christ, & consider the price it cost him:

1. uEccle. 10. 9.

if thou sell that for a little pleasure, that he bought with so much pain, thou thinkest him an idle Merchant. No Lord, as thou hast given it to us, so keep it for us: that having now the assurance of it in grace, we may have one day the full possession of it in glory.

if thou sell that for a little pleasure, that he bought with so much paine, thou thinkest him an idle Marchant. No Lord, as thou hast giuē it to vs, so keepe it for vs: that hauing now the assurance of it in grace, vvee may haue one day the full possession of it in glory.

Written in heaven. This phrase is often used in the Scripture, and is but a metaphor whereby God declares the certainty of some mens eternal predestination, and eternal salvation. Tostatus makes three written books of GOD. 1. The great book, wherein are written all persons, actions, and events, both good and bad. Out of this are taken two other books. 2. The book of Predestination, consisting only of the Elect. 3. The book of Gods Prescience, which he calls the Black book, wherein are registered only the Reprobate. But this latter book hath no warrant in the Scriptures: it is true, that as there is a certain number to be saved, so the Lord knoweth them that are ordained to destruction: but the Scripture gives only a name of book to the first, not to the worst. Non quòd scribuntur in aliquo libro, sed quòd non scribuntur in illo libro. ^aLet them be blotted out of the book of the living, & let them not be written among the righteous. ^bWhose ⟨p. 83⟩names are not written in the Book of Life from the foundation of the World. Not that they are written in any other book, but that they are not written in that book. Indeed God may be said to have diverse Books.

Written in heauen. This phrase is often vsed in the Scripture, and is but a metaphor whereby God declares the certaintie of some mens eternall predestination, and eternall saluation. Tostatus makes three written bookes of GOD. 1. The great booke, wherein are written all persons, actions, and euents, both good and bad. Out of this are taken two other bookes. 2. The booke of Predestination, consisting onely of the Elect. 3. The booke of Gods Prescience, which he calls the Blacke booke, wherin are registred onely the Reprobate. But this latter booke hath no warrant in the Scriptures: it is true, that as there is a certaine number to be saued, so the Lord knoweth them that are ordained to destruction: but the Scripture giues onely a name of booke to the first, not to the worst. Non quòd scribuntur in aliquo libro, sed quòd non scribuntur in illo libro. ^aLet them be blotted out of the booke of the liuing, & let them not be written among the righteous. ^b

1. cPsal. 139. 16.

2. Liber Memory, the book of Gods memory, wherein all things done by men, whether good or evil, are registered. ^dA book of remembrance was written before GOD, for them that feared the Lord, and thought upon his Name. ^eThe books were opened, and another book was opened, which is the book of Life. Hence it is plain, that there are other books besides the book of Life. This is that which manifesteth all secrets, whether mental, oral, or actual. ^fWhereby GOD shall bring every work into judgement, with every secret thing, be it good or evil. This Book shall be opened in that day, ^gwhen God shall judge the secrets of all hearts by Jesus Christ.

2. Liber Memori•, the booke of Gods memorie, wherein all things done by men, whether good or euill, are registred. ^dA booke of remembrance was written before GOD, for them that feared the Lord, and thought vpon his Name. ^eThe bookes were opened, and another booke was opened, which is the booke of Life. Hence it is plaine, that there are other bookes besides the booke of Life. This is that which manifesteth all secrets, whether mentall, orall, or actuall. ^fWhereby GOD shall bring euery vvorke into iudgement, with euery secret thing, be it good or euill. This Booke shal be opened in that day, ^gvvhen God shall iudge the secrets of all hearts by Iesus Christ.

1. dMala. 3. 16.
2. e

3. Liber Conscientiae, the book of every mans conscience: this is a book of Record or testimony; not so much of Judicature, as of witness. ^hIf our heart condemn us, God is greater then our heart, and knoweth all things. There is Conscientiae per•rsa, that doth wholly condemn: there is Conscientiae dubia, that doth neither condemn nor acquit: there is Conscientiae b•e ordinata; such a one had Paul, ⁱI say the truth in Christ, I lye not, my conscience also bearing me witness in the holy Ghost. Every mans conscience beareth witness: but ubi cogitatio non habet quòd accuset, where the thought hath no matter of accusation against a man, that conscience doth bear witness in the holy Ghost. Look well to thy life, for thou bearest about ⟨p. 84⟩thee a book of Testimony, that shall speak either with or against thee.

3. Liber Conscientiae, the booke of euery mans conscience: this is a booke of Record or testimony; not so much of Iudicature, as of witnesse. ^hIf our heart condemne vs, God is greater then our heart, and knoweth all things. There is Conscientiae per•rsa, that doth wholly condemne: there is Conscientiae dubia, that doth neither condemne nor acquit: there is Conscientiae b•e ordinata; such a one had Paul, ⁱI say the truth in Christ, I lye not, my conscience also bearing me witnesse in the holy Ghost. Euery mans conscience beareth witnesse: but vbi cogitatio non habet quòd accuset, where the thought hath no matter of accusation against a man, that conscience doth beare vvitnesse in the holy Ghost. Looke well to thy life, for thou bearest about ⟨p. 84⟩thee a booke of Testimonie, that shall speake either with or against thee.

4. Liber monumentorum, a book of Monuments; which contains the acts of the Saints for the memory of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrology or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that ^kthey shall not be written in the writing of the house of Israel.

4. Liber monumentorum, a booke of Monuments; which containes the acts of the Saints for the memorie of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrologie or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that ^kthey shall not bee written in the writing of the house of Israel.

1. kEzek. 13. 9.

5. Liber veritatis, the book of Truth: this may also be called the book of Life, because it contains those rules, that lead and direct us to life eternal. As that is called a book of warfare, wherein the precepts of the Military Art are written. ^lSearch the Scriptures, for therein ye have eternal life. ^mAll these things are the book of the Covenant of the most high God.

5. Liber veritatis, the booke of Truth: this may also be called the booke of Life, because it containes those rules, that lead and direct vs to life eternall. As that is called a booke of vvarfare, wherein the precepts of the Military Art are written. ^lSearch the Scriptures, for therein yee haue eternall life. ^mAll these things are the booke of the Couenant of the most high God.

1. lJohn 5. 39.Iohn 5. 39.
2. mEccl. 24. 23.

6. Liber Vitae, the book of Life it self, wherein only are written the names of the Elect, whom GOD hath ordained to salvation for ever. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambs book of Life. Paul speaks of his fellow labourers, ^owhose names are in the book of Life. When the Disciples returned said; Lord, even the devils are subject to us through thy Name: true saith Christ, I saw Satan as lightning fall from Heaven. ^pNotwithstanding, in this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in Heaven. This is a borrowed speech; Sicut nos ea literis consignamus, As we commit that to writing, the memory whereof we would have kept. So doth God, not that he needs any book of remembrance, but because all things are present with him, as if they were written in a book. They among men which are chosen to any special place or service, are written in a book: so the Roman Senators were called Patres conscripti: and it is called the Muster-book, wherein stand the names ⟨p. 85⟩of the Soldiers pressed to the wars. To conclude, this writing in heaven, is the book of Election, wherein all that shall be saved, are registered.

6. Liber Vitae, the booke of Life it selfe, wherein onely are written the names of the Elect, whom GOD hath ordained to saluation for euer. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambes booke of Life. Paul speakes of his fellow labourers, ^ovvhose names are in the booke of Life. When the Disciples returned said; Lord, euen the diuells are subiect to vs through thy Name: true saith Christ, I saw Satan as lightning fall from Heauen.

Here unavoidably we come to the main question, that may seem to infringe this happy privilege of the Church. Whether to be written in Heaven be an infallible assurance of salvation: or whether any there registered may come to be blotted out. The truth is, that none written in heaven can ever be lost; yet they object against it, Psal. 69. 28. Let them be blotted out of the book of the living, and let them not be written among the righteous. Hence they infer, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion upon God himself. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceived in decreeing some to be saved, that shall not be saved. Or that his decree is mutable, in excluding those upon their sins, whom he hath formerly chosen. From both these weaknesses S. Paul vindicates him. 2. Tim. 2. 19. The foundation of GOD standeth sure, having the seal, The Lord knoweth them that are his. First, the Lord knows them that are his; this were not true if Gods Prescience could be deluded. Then his foundation stands sure: but that were no sure foundation, if those he hath decreed to be his, should afterward fall out not to be his. The very Conclusion of truth is this; Impossibilis est deletio: they which are written in heaven, can never come into hell. To clear this from the opposed doubt, among many I will cull out three proper distinctions.

Here vnauoydably wee come to the maine question, that may seeme to infringe this happy priuiledge of the Church. Whether to be written in Heauen be an infallible assurance of saluation: or whether any there registred may come to be blotted out. The truth is, that none written in heauen can euer be lost; yet they obiect against it, Psal. 69. 28. Let them be blotted out of the booke of the liuing, and let them not be written among the righteous. Hence they inferre, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion vpon God himselfe. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceiued in decreeing some to be saued, that shal not be saued. Or that his decree is mutable, in excluding those vpon their sinnes, vvhom he hath formerly chosen. From both these weakenesses S. Paul vindicates him.

1. One may be said to be written in heaven simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can never be blotted out. He that is but written after a sort, may; for he is written Non secundum Dei praescientiam, sed secundum praesentem justitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousness. So they are said to be blotted out, not in respect of Gods knowledge: for he knows they were never written there; but according to their present condition, apostating from grace to sin. Lyran.

1. One may be said to be written in heauen simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can neuer be blotted out. Hee that is but written after a sort, may; for hee is written Non secundum Dei praescientiam, sed secundum praesentem iustitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousnesse. So they are said to be blotted out, not in respect of Gods knowledge: for hee knowes they were neuer written there; but according to their present condition, apostating from grace to sinne. Lyran.

2. Some are blotted out, non secundum rei veritatem, sed hominum opinionem: not according to the truth of the thing, but according to mens opinion. It is usual in the Scriptures, to say a thing is done, quando innotescat fieri, when it is declared to be done. Hypocrites have a simulation of outward sanctity, so that men in charity judge them to be written in heaven. But when those glistering stars appear to be only Ignes fatui, foolish meteors; and fall from the firmament of the Church; then we say they are blotted out. The written ex existentiâ, by a perfect being, never lost; but ex apparentiâ, by a dissembled appearance, may. Some God so writes, In se ut simpliciter habituri vitam; that they have life simply in themselves, though not of themselves. Others he so writes, ut habeant non in se, sed in sua causa; from which falling they are said to be obliterated. Aquin.

2. Some are blotted out, non secundum rei veritatem, sed hominum opinionem: not according to the truth of the thing, but according to mens opinion. It is vsuall in the Scriptures, to say a thing is done, quando innotescat fieri, when it is declared to bee done. Hypocrites haue a simulation of outward sanctitie, so that men in charity iudge them to be written in heauen. But when those glistering starres appeare to be onely Ignes fatui, foolish meteors; and fall from the firmament of the Church; then we say they are blotted out. The written ex existentiâ, by a perfect being, neuer lost; but ex apparentiâ, by a dissembled appearance, may. Some God so writes, In se vt simpliciter habituri vitam; that they haue life simply in themselues, though not of themselues. Others hee so writes, vt habeant non in se, sed in sua causa; from which falling they are said to be obliterated. Aquin.

3. Augustine says, we must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I have written, I have written; and it shall stand. Shall God say, Quod scripsi expungam, what I have written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their own hope that presumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to themselves that their names never had any such honour of inscription. This even that Psalm strengthens, whence they fetch their opposition. ^qLet them be blotted out of the book of the living: and let them not be written among the righteous. So that to be blotted out of that book, is indeed never to be written there. To be wiped out in the ⟨p. 87⟩end, is but a declaration that such were not written in the beginning.

3. Augustine sayes, wee must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I haue written, I haue written; and it shall stand. Shall God say, Quod scripsi expungam, what I haue written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their owne hope that presumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to themselues that their names neuer had any such honour of inscription. This euen that Psalme strengthens, whence they fetch their opposition. ^qLet them bee blotted out of the booke of the liuing: and let them not be written among the right•ous. So that to bee blotted out of that booke, is indeed neuer to bewritten there. To bee wiped out in the ⟨p. 87⟩end, is but a declaration that such were not written in the beginning.

1. q

But how then shall we justify Moses his desire? ^rIf thou wilt forgive their sin, fair and good: but if not, blot me, I pray thee, out of thy book, which thou hast written. Did Moses wish an impossibility? Some opinionate, that this was not the book of life that Moses meant: but they err. 1. Some by this understand the book of the Law: as if this were his meaning. If thou destroy the people to whom thou hast given the Law, let not my name be mentioned as the Law giver. But it is answered. 1. that the book of the Law was not yet written; and he could not desire blotting forth of a book that was not. 2. This was in Moses his power when he wrote the Law, to leave out his own name; he needed not to trouble God about it. 3. He opposeth the greatest loss he could sustain, against the greatest benefit the people could obtain: but this was no great loss to be blotted out of that book. 4. Moses speaks of a book that God had written: but the book of the Law, saving only the Decalogue, Moses wrote himself. 2. Jerome understands this desire of Moses for death in this life; Perire in praesentem, non in perpetuum. But if he conceives no more then a temporal death, Gods answer confutes it; Whosoever hath sinned against me, him will I blot out. ver. 33. Only sinners are raced out of this book; but from the book of terrene life, both sinners and just come to be blotted: for good and bad are subject to temporal death. 3. Caietan understands it De libro Principatus in hac vita, to be the book of Sovereignty: because it is decreed by God as in a book, quòd isti vel illi principentur: that this or that man should have the dominion. But God answers, only sinners are raced out of the book: but in the book of government are bad Kings, so well as good. And for that book, Ezek. 13. 9. as if he wished no more, but not to be counted of Israel; or have his name among the Patriarchs and Prophets. If ⟨p. 88⟩Israel had perished, the book of his Covenant with Israel had also perished. So for that book of Jasher. Josh. 10. 13. it is thought to be lost; therefore no great matter to be put out of it. It must needs be then the book of life, and how could Moses wish a racing out of that book?

But how then shall wee iustifie Moses his desire?

Some say, that by sin a man may come to be blotted out of that book, wherein he thought himself written. But if it could not be done without sin, this construction were to make Moses Petere peccare mortaliter; to beg power to sin mortally, that he might be blotted out. Neither doth God for unrighteousness race out any, but indeed they race out themselves. Some take it to be a parabolical speech, to show the intention of his desire. As Rachel said to Jacob, ^sGive me children, or else I die. Yet she had rather live and have no children, then have children and presently dye. As if one should say; Do this, or else kill me: yet he had rather have the thing omitted, then himself killed. Tostat. But this were to make Moses speak one thing, & mean another: whereas he desired it from his heart. Others think Moses spake affirmatively, after this sense: that if God would not pardon the peoples sin, it would follow that himself should be blotted out. Rupert. But this had been against the justice of God, that one should be damned for the sin of another. Again this had convinced Moses of wavering and doubtfulness of his salvation: but the faithful have confidence, that though thousands should perish, yet they are sure of eternal bliss.

Some say, that by sinne a man may come to be blotted out of that booke, wherein he thought himselfe written. But if it could not be done without sinne, this construction were to make Moses Petere peccare mortaliter; to beg power to sinne mortally, that hee might bee blotted out. Neyther doth God for vnrighteousnesse race out any, but indeed they race out themselues. Some take it to be a parabolicall speech, to shew the intention of his desire. As Rachel said to Iacob, ^sGiue mee children, or else I die. Yet she had rather liue and haue no children, then haue children and presently dye. As if one should say; Do this, or else kill me: yet he had rather haue the thing omitted, then himselfe killed. Tostat. But this were to make Moses speake one thing, & meane another: whereas he desired it from his heart. Others thinke Moses spake affirmatiuely, after this sense: that if God would not pardon the peoples sinne, it would follow that himselfe should be blotted out. Rupert. But this had been against the iustice of God, that one should be damned for the sinne of another. Againe this had conuinced Moses of wauering and doubtfulnesse of his saluation: but the faithfull haue confidence, that though thousands should perish, yet they are sure of eternall blisse.

Some say, Moses wished this after the disposition of the inferior part of his soul; and not in voluntate rationem superiorem sequente; not in that will which is governed by reason. They exemplify it in Christ, who desired the cup to pass from him, yet simpliciter vellet pati, simply he would suffer. But there is great difference in the example. 1. Christ eschews death, Moses ensues death: ⟨p. 89⟩the object of their desires was unlike. 2. Christ by his office was to bear the sin and punishment of his people: Moses was never called to such a mediatorship. 3. Christ prayeth there as a man: for as God he prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his mind was willing to suffer, but in his affection of Sense he desired the cup to pass. So that in Christ to escape death, was a natural desire: in Moses to wish death, yea an eternal death, was a contranaturall desire: it proceeded not from the sensual part, but from his inward feeling and meditation.

Some say, Moses wished this after the disposition of the inferiour part of his soule; and not in voluntate rationem superiorem sequente; not in that will which is gouerned by reason. They exemplifie it in Christ, who desired the cup to passe from him, yet simpliciter vellet pati, simply he would suffer. But there is great difference in the example. 1. Christ eschewes death, Moses ensues death: ⟨p. 89⟩the obiect of their desires was vnlike. 2. Christ by his office was to beare the sinne and punishment of his people: Moses was neuer called to such a mediatorship. 3. Christ prayeth there as a man: for as God hee prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his minde was willing to suffer, but in his affection of Sense he desired the cup to passe. So that in Christ to escape death, was a naturall desire: in Moses to wish death, yea an eternall death, was a contranaturall desire: it proceeded not from the sensuall part, but from his inward feeling and meditation.