that take place which God saith to Iob chap. 41. 2. who hath preuented me that I should make an end all vnder heauen is mine Wherefore if Adam continuing Not in his fall and corruption still in his innocency could not merit who is so absurd and repugnant to godlines yea to the light of reason that dare ascribe vnto vs so degenerate any such power For being corrupt what can we deserue but the wrath of God curse and eternall death because that staine of sinne wherewith wee are defiled hath corrupted euen all the most noble powers and faculties both of the diuine soule and humane body the will so that now it is subiect and a slaue to vnbridled appetite the vnderstanding caried aside by imagination and thus by their inbred corruption the will is estranged from the loue and the minde from the knowledge of God and both the one and the other turned from their naturall and good estate to the contrary from their owne and proper benefit in the desiring and knowing that which is offensiue to God and hurtfull to themselues It is the generall sentence of God concerning all men that the imaginations of the thoughts of their hearts are onely euill continually Gen. 6. 5. and doth represent as it were with liuely colours our condition in a table that we may behold the same Rom. 3. 10. Eph. 2. 12. wherefore to saue this wretched flesh the Word became flesh and to free vs from the bondage of sinne hee that knew no sinne was made sinne c. 2. Cor. 5. 21. yea the regenerate and such as are sanctified by the holy Not in his regeneration Ghost cannot climbe vp into heauen without Iacobs ladder the helpe of the Lord the merit of Christ without which they shall sooner by their pride loose that benefit of their regeneration then did Adam the excellent endowments of his creation at the entising suggestion of his wife Eua. Therefore the Apostle ingenuously acknowledgeth that he liueth not now but by faith in Christ Gal. 2. 20. and bewayleth with deepe sighes sent from the very heart and soule his manifold sinnes and miseries Rom. 7. vers 15. 16. 17. 18. c. Thirdly the immediate and next causes of our workes are not altogether spirituall regenerate and pure because there dwelleth yet the Iebusite in Ierusalem with the Israelites in the soule the olde man with the new the flesh with the spirit and the law of sinne with the law of the minde Rom. 7. 23. Gal. 5. 17. and no worke no not of the most holy Saints vpon earth is wholy free from the spots of corruption and therefore commeth farre short from deseruing any good at Gods hands for which cause it is their humble petition Lord enter not into iudgement with thy seruaunts for no flesh can be iustified in thy sight Psal 143. 2. Fourthly the nature and essence of a t Bucanus in Institutionibus merit requireth three things first that the worke whereby wee would deserue any thing be free without hope of recompence not due from vs to him vnto whom it is performed but whatsoeuer wee doe is part of that dutie we owe vnto God For we are his workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walke in them Eph. 2. 10. and therefore hath he deliuered vs from the hand and feare of our enemies that we should serue him in holinesse and righteousnesse all the daies of our life Luc. 1. 74. wherefore when we haue done all things that are commanded vs we must say that we are vnprofitable seruants for wee haue done no more then we * Vae enim nobis s◠non facissemus hac est vti◠magna virtus summa securitas quando pi◠viuis tamen plus attendis quid desit tibi quam quae obtinuisse videris oblitus quae retro extendomite in anteriora Bern. in Psal qui habitat serm 4. ought Luc. 17. 10. and we are debters Rom. 8. 12. Secondly the thing offered of vs must bee answerable in value and dignitie vnto that which we receiue but no workes of ours are any way comparable vnto saluation and eternal life which God bestoweth for these are finite those infinite between which there is no proportion and the sufferings of this present time are not worthy the glory which shall bee reuealed Rom. 8. 18. where the Apostle vseth a metaphor or borrowed speech taken from these things which are examined by the ballance and found to be of like weight but all our deeds are too light And therefore God rich in mercy hath saued vs Ephes 2. 8. and euerlasting life is the free gift of God Rom. 6. 23. and the kingdome which we hereafter shall possesse is prepared for vs from the beginning of the world not purchased by our labours and endeuours Math. 25. 34. Thirdly the worke which should bee meritorious must be both our owne and beneficiall also to him of whom we would deserue but we are not fit to thinke a good thought as of our selues but it is of God 2. Corinth 3. 5. and he worketh in vs both the will and the deed according to his good pleasure Philip. 2. 13. our good reacheth not vnto him Psal 16. 2. neither doth he stand in neede of any thing that is ours Iob 22. 1. Fiftly for further proofe we may adde the consent of the purer times of the Church the Fathers in the Councell held at u Confilium Arausicanum sess 2. can 19. circa annum Domini 444. vel vt alij 450. Est autem Arausia vrbs Galliae prope Aueuionem qui nunc Orenge nominatur habitum est autem hoc consiliū tempore Theodosij Iunioris c. Orenge decreed against the Pelagians that though man had continued in that integritie wherein he was created yet he could not saue himselfe but by the mercy and help of the Creator Wherfore if without the grace of God he cannot keepe saluation giuen how can he repaire and restore it againe without the same Therefore the mercy of God is from euerlasting to euerlasting For euen the workes of righteousnesse are not sufficient to merit perfect blessednesse except the mercy of God in the most holy sanctified will doe not impute and lay to our charge the sinnes and defects of humane motions as x In Psal 51. Hilarie religiously speaketh After we be redeemed from all corruption what remaineth but the crowne of righteousnesse that indeede remaineth but neither in it nor vnder it must there bee a swelling and proud head that it may weare the Crowne Heare attentiuely what God saith who doth crowne vs with his mercy For thou wert not worthy whom he should call nor iustifie being called nor glorifie being iustified so y Augustinus de verbis Apostoli serm 22. Augustine And these are the confessions of the worse and declining ages Although z Gregorius Magnus moral in Iobum lib. 9.
which they wished might be vpon them and their children the sonne of God prayeth might bee for them When Moses and Aaroa s Origenes in Matthaeum beheld the wrath of God kindled ready to deuoure the people they hasten into the Tabernacle the one to pray the other to sacrifice and became mediators betweene God and them That which these two did in the wildernes the same Christ performed in mount Caluary For when he saw the elements troubled the lights of heauen darkned the earth tremble and all creatures in a sort prepared to bee reuenged vpon the wicked vniustly putting him to death hee stoppeth their course and withholdeth them from the intended purpose Father forgiue them None t Augustinus tractatu 31. in Iohannem now can despaire to obteine pardon of his sinnes when he doth remember that those who killed the Lord of life are washed from their sinnes with the bloud which they shed Of these three thousand are conuerted by one sermon of Peters beleeue and repent Act. 2. 41. They u Bernardus serm 3. super Missus est cannot perish for whom the sonne of God hath prayed that they might not perish for whom the Father hath giuen the Son to death that they might liue Righteousnesse and x Arnoldus Carnotensis de septem vltimis Christi verbis peace are met and kissed ech other and Christ hath made himselfe a faithfull pledge for vs captiues and the Letter Patents for the pardon of the sinnes of mankind is strongly confirmed written in the Parchment of Christ crucified with his owne bloud and vntill this day the scale thereof perfect euen the wound of his side which he presenteth alwayes in the sight of his father And therefore our Testator hath conueied the perpetual inheritance of this mercy grace vnto all succeeding posterity c. Let vs not then vtterly be dismayed and cast down seeing we haue such an Aduocate Iesus Christ the Righteous 1. Ioh. 2. 1. making intercession for vs. Rom. 8. 34. and abiding for euer hath a Priesthood which cannot passe from one to another wherefore hee is able perfectly to saue them which come vnto God by him c. Heb. 7. 24. 25. and calleth all who labour bee heauy burthened and grone vnder the heauy weight of their sinnes and promiseth rest vnto them Math. 11. 28 y De hac scripturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Iohannu Gersonu Tractatus For there is no malady which the Almighty Physitian can not heale and therefore Cain did God wrong when hee saide his iniquity was greater then could be forgiuen Gen. 4. 13. yea that horrible fact of Iudas the superlatiue of all wickednesse when treacherously he betrayed his Lord and Master did not z Ambrosius de Poenitentia Nyssenus in ratione contra cos qui alios acerbius iudicant Augustinus in libro 5. Homiliarum homil 27. shut him out of heauen and from hope of mercy but his impenitency and despaire after the deede committed when he became his owne executioner Math. 27. 5. Act. 1. 18. Let vs striue therefore to bee resolued of the loue of God towards vs who is so a Fulgentius Epistol 7. cap. 4. good and mercifull as hee is Almighty and infinite but neither the goodnesse of the Almighty can be ouercome nor the mercy of the infinite brought to an end Let vs then take words with vs and turne vnto the Lord say vnto him Take away all our iniquitie and receiue vs gratiously Osea 14. 3. For with him is compassion Dan. 9. 9. He is the father of mercies and the God of all comfort 2. Corinth 1. 3. and of forgiuenesses Nehem. 9. 17. to whom if we confesse our sinnes hee is faithfull and iust to forgiue them and gurge vs from all iniquity 1. Iohn 1. 9. faithfull b Grineus in primam Epistolam Iohannu shewing himselfe so to be when hee fulfilleth his promise of pardoning offences iust requiring the Righteousnesse of Christ which is made ours by imputation and testifieth his Iustice to bee satisfied c. For the case c Sidoniue Apollinaris lib. 4. Epist 14. doth not so stand with vs before the heauenly Iudge as before an earthly for whosoeuer to this confesseth his fault hee is conuicted from his owne mouth and receiueth the sentence of death but hee that acknowledgeth his sinne vnto God is cleared and absolued Therefore let vs open vnto Christ the putrified soares and rotten vlcers of our consciences for he will heale them and come with boldnesse vnto the throne of Grace that wee may receiue mercy and finde grace to helpe in the time of neede Heb. 4. 16. Of this more hereafter in the third word of Christ and of it I haue spoken in the Exposition vpon Psal 130. For they know not what they doe What is it oh Lord thou d Arnoldus Carnotenjis de 7. vltimis Christi verbis sayest thou accusest not these thy cruell aduersaries thou seekest not reuenge thou excusest thou doest extenuate and lessen the greatnesse of their conspiracy and take from the wicked their hereditary burthen thou doest not lay against them their malitious offence but rather iudgest it to bee pardoned because thou doest affirme it ignorantly committed but where is that which before thou spakest If I had not come and spoken vnto them they shoulde haue had no sinne but now they haueseene and hated mee and my Father Iohn 15. 22 They saw indeed and hated thee and euery Saboath read and expounded those things which Moses and the ancient Prophets writ of thee Thou wentest into their Synagogues and as was apparant didst expound the booke of Esay not as one receiuing vnderstanding from the writings of others but from the abundance of the spirit in thy selfe Luke 4. 17. How could they be ignorant of thee when they themselues asked the question how thou knewest the Scriptures and neuer learnedst them Iohn 7. 15. And this indeed was a sufficient proofe of thy diuine wisdom that they did not at any time see thee ascholler learning the principles of knowledge in their schooles and yet themselues bare witnesse with astonishment of thy skill in the law and approued the same Math. 13. 55. And what reason can there be of doubt what cause of ignorance when the blind receiue sight the lame walke the lepers are clensed the dead arise the Gospell is preached to the poore But neither perswading signes nor miraculous workes can preuaile with such who are obstinate and will not vnderstand and although the e Caluinus in Harmonia Euangeliorum Pareus in 1. Cor. 2. 8. authority of the Mediator did remoue the weight of this great and heauy offence yet the rebellious and stubborne infidelity was not excusable of it selfe But when Christ beheld the people and the souldiers with a blind and furious violence to rage against them though they were not acquited in respect of their ignorance yet hee did so pitty them that he
became a suiter intreating for them In the meane time knowing that God would bee the iust reuenger of this wickednesse left vnto him the iudgement against these desperate transgressors For it is very probable that he prayed not indifferently without exception for all but for the wretched and seduced multitude who were carried away headlong with an inconsiderate zeale and no deliberate and purposed malice And f Bernardus de passione Domini cap. 8. questionlesse this prayer of his was heard of the heauenly father whereby it came to passe that many dranke of that bloud to saluation which before they had shed Among many instructions which from hence might bee obserued As first that there be two kinds or sorts of sinners one voluntarily offending against the checke of their owne conscience and of purpose with deliberation wittingly and willingly running into all kind of euill and defiling themselues another transgressing of weakenesse and frailety seduced by the diuel and corrupted by his subtlety and yet g Idem in tractatu de praecepto dispensatione this not altogether excusable nor exempted from punishment for man should not bee ignorant of God his Creator and Redeemer yet he spareth knowing our weake condition Psal 103. 14. Secondly wee may learne by this example of Christ not too farre to aggrauate and augment the offences of a'ny For he frameth an excuse for his aduersaries and when hee might haue giuen them ouer to eternall destruction doth diminish and make lesse the heinousnesse of their sinne Thirdly the Scribes and Pharisies did sit in Moses chaire who wrote of Christ the Priests and people were auditors of his heauenly doctrine and beholders of his strange miracles which did testifie of him Iohn 5. ver 36. so that they could not be ignorant who he was but the sauing knowledge of Christ is an especiall gift of God exceeding all humane apprehension so that if he doe not vouchsafe to open the eyes of our vnderstanding wee cannot but continue in darkenesse wherefore when Peter had made that true confession how Iesus was that Christ the sonne of God hee is pronounced blessed for flesh and bloud reuealed not this secret vnto him but the father in heauen Math. 16. 17. For Nicodemus a great Rabbi and doctor in Israel doth very childishly trifle in the point of Regeneration Iohn 3. 4. And the Athenians famous ouer the world for their skill in Arts and all kind of learning laugh Paul to scorne discoursing of eternall life to come and the misteries of saluation and tearme him but a babler and word-sower Act. 17 18. 33. None can behold the sunne but by the benefit of the sunne none can h De Deo discendum quid de Deo intelligendum quam non 〈…〉 authore â—ognoscitur 〈…〉 a 〈◊〉 de Trinitate lib. 5. 10. know God without God enlighten them 1. Corinth 2. 14. Therefore the i Scotus quaestione prima in prologum sententiarum Pe 〈…〉 conclusion of the Schoole Diuines is true that there is some spirituall doctrine supernaturally infused necessary for a man so long as hee is a traueller wandring here vppon earth to which hee cannot attaine by any humane vnderstanding for Godlines is a great and deepe Mistery 1. Timoth. 3. 16. And for this cause our Sauiour Christ doth giue thankes vnto the father both for the hiding the same from some and opening it to others and ascribeth them both to his good pleasure And that can no way bee vnrighteous which pleaseth the most Righteous Math. cap. 11. verse 25. But to let these and other the like passe one thing shall be sufficient to obserue now That ignorance is here made the cause of that strange and horrible sinne whereby the Iewes laide violent hands vpon the Sauiour of the world and nayled him to the Crosse 1. Corinth 2. 8. and those not of the common sort or the barbarous Gentiles who knew not the true God but the chiefe amongst them and of most eminent note who read the Prophesies foretelling and describing most plainely the Messias euery Saboath in their Synagogues but without vnderstanding without affection From hence it followeth that the ignorance of God and of his will is the originall of all euill So the holy Ghost speaketh plainely that after the death of Ioshuah the Israelites did euill in the sight of the Lord serued their Baalims and forsooke the Lord the God of their fathers which brought them out of the land of Egypt c. and addeth the reason of all this they knew not the Lord Iudg. 2. 10. 11. Iob. 21. 14 maketh this the very root from which sprung all those outrages which the vndgodly doe commit and that desperately for they say vnto God depart from vs wee will haue none of the knowledge of thy wayes And Saint Paul laying forth the extreame lewdenesse of the Gentiles who liue in the vanity of their minds doth as it were point the finger at the originall when hee sayth hauing their cogitations darkened being strangers from the life of God through the ignorance that is in them Ephes 4. verse 17. 18. And this is the cause why God hath a controuersie with the inhabitants of the earth there was no mercy no truth no knowledge of him and from hence proceeded both those great euils of sinne amongst men dreadfull euils of punishment threatned of GOD Osea 4. 2. 3. Vse first Ignorance then is not as the Romanistes conceite themselues the mother of deuotion for how can that be acceptably worshipped which is negligently vnknowen you cannot be ignorant what Christ saith to the Sadduces that therefore they erre because they know not the Scriptures Math. 22. 29. And they are lyable to a grieuous punishment who know not God and are not obedient to the Gospell of our Lord Iesus Christ 2. Thess 1. 8. k Cardinalis Cusanus Impious then is that saying of Cardinall Cusan who affirmed that blinde obedience without any reason leading thereunto was the most perfect Dauid a man by whom the holy Ghost spake 2. Sam. 23. 1. was of a farre other iudgement who vpon his death bed bequeathed as a Legacie vnto Salomon his sonne this admonition know the God of thy Fathers serue him with an vpright heart and a willing minde c. 1. Chron. 28. 9. Let vs seeke to obteine all those good meanes by which wee Vse second may come to the true knowledge of God and suffer his word to dwell richly or plentifully in vs in all wisdome speculatiue for the informing of our iudgment and practise for the reforming and directing of our conuersation Coloss 3. 16. For the holy Scriptures are able to make wise vnto saluation 2. Timoth. 3. 16. And amongst the rest these are the most speciall First Feruent and humble prayer for if any want wisdome hee must aske it of God Iames 1. 5. So did Salomon for himselfe Lord giue thy seruant an vnderstanding heart 1. King 3. 10.
fudit lachrymas quaerentibus causam respondit Ego casum PoÌ„peij deploro meam fortunam metuâ— Plutarchus in vitae Caesaris Vide de simili Socratis exemplo huius generis alijs apud PezeliuÌ„ in explicatione Examinis Theologici Philippi Melansthonis parte 2. loco de causis calamitatum the wandering poore into thy house when thou seest him naked cloth him and turne not thy face from thine owne flesh Esay 58. 7. In which x Marlarocusâ—â— locuÌ„ Prophetae speech there is a certeine inward and piercing power as though he should say hide not thine eyes from him who is one of thy owne members for vnder the name of flesh is comprehended all mankind none whereof we can looke vpon but in him behold our owne image which to despise and neglect is the highest degree of crueltie c. Thirdly such is our condition that whatsoeuer hath befallen any one the same may befall euery one we are all subiect to the same darts wherewith both soule and bodie are wounded wherefore Isocasius when he was convented before Posaeus a gouernour of Constantinople and brought bound with his hands behind him at his backe vnto the barre falsly accused that hee had of a Christian turned Pagan answered him well asking disdainefully if he knew in what plight hee now was and said hee knew it well neither thought it strange that being a man hee was fallen into those calamities which are incident to z Cedrenus men And a De resurrectione Domini serm 2. Bernard reporteth of a certaine aged holy man who when he heard that any of his brethren had sinned wept bitterly saying he hath fallen to day and I may fall to morrow for euen the most perfect do offend sometimes and grieuously as Lot by drunkennesse and incest and is buried in his b Lutherus in 〈◊〉 19 cap. Gen. repentant teares no mention afterward made of him or how he dyed c. Gen. 19. 38. Moses sinned by distrust at the waters of strife who before through faith diuided the red Sea Num. 20. 12. Aaron the anointed Priest of God by Idolatry Exod. 32. 6. Religious Ezecinas by pride and vnthankefulnesse 2. Chron. 32. 25. and not to insist vpon more particulars there is no man that sinneth not as Salomon without exception of any confesseth 1. King 8. 46. Let vs then listen to the wholsome admonition of the Apostle Brethren if any man bee preuented or suddenly taken in any offence you that are spirituall restore such an one with the spirit of mecknesse considering thy selfe least c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeri diligentâ—r notand est in qua est specialis applicatio vt quisâ— quanâ—â—scunâ— donis instructus sit se excutiat qui stat videat ne cadat nam iuoeta versiculum antiquum Aut sumus aut â—uâ—mus aut possumus esse quod 〈◊〉 est Vale si non dixie dâ—m ait intendens teipsum ne tu tentoris sias tanquam ille vt illum lucrifacias non 〈◊〉 vt ipsum delictum fallaciter ageret aut se id habere sim daret sed vt in alterius delictâ— quid etiam sibi accidere possit attenderet atque alteri tanquam sibi ab altero vellet misericorditer subveuereâ— hoc est non menâ—â—entis 〈◊〉 Iod compatientis affectu Augustinus in Epistola ad Hieronymum thou also be tempted Gal. 6. 1. 2. Vse Farre therefore be from vs that Adamantyne sencelesnesse as * Plutarchus Plutarch calleth it of the Stoicks and sottish benumming of the Anabaptists For the heathen themselues haue passed the sentence against their owne Philosophers when they compare them to ships which haue Good fortune written vpon the Sterne and yet neuerthelesse as well as others sticke fast in the shelues of sand are battered against the rockes torne with the rage of the windes and tempest and oftentimes make shipwracke amongst the raging waues of the sea And all this not without cause For affections in men haue their manifest profit and euill would it goe with vs if nature were wholy depriued of them For d Iohannes Spinaeus de tranquillitate animi lib. 5. Melanthon in Epiâ—om moralis philosophiae they are placed of God in man as apt meanes of conueyance for the soule wherby she might e Lactantius lib. 6. cap. 14. 15. 16. 17. Melanthon de anima Iob. Ludouicus Viuâ—s de anima lib. 3. Danaeus in Ethica Christiana lib. 1. cap. 23. more easily attaine to that end whereunto reason directeth c. As for example That griefe which stingeth sharpely stirreth vs vp to bee earnest suiters both for our selues and others as in the Cananitish woman whose daughter was miserably vexed of a deuill Math. 15. 25. Loue is an effectuall meanes which prouoketh and pricketh forward to well doing necessary for the preseruation of mankinde Anger kindleth the minde to take due punishment of deseruing offences and so of the rest Wherefore these passions are to bee f Theophrasius de historia plaÌ„tarum lib. 2. cap. 3. de causis plantarum lib. 3. cap. 23. Iob. Costâ—us de stirpium natura lib. 1. cap. 37. 38. 39. Perstium pomuÌ„ in Perside veneni vice fungitur in Italia tamen mutato solo salubre est cibus innocens Colâ—milla de cultu hortoruÌ„ lib. 10. ordered and guided by iudgement and the aduise of reason not vtterly rooted out But herein we are to follow the practise of Horse-riders who when they will breake young colts doe not depriue them of their swiftnes and stomacke but so moderate and temper them as they may become fit for the sadle or of Husbandmen who do not pull vp wilde plants by the rootes but with diligent manuring insition and remouing into another soyle change their f qualitie Euen so by industry and the blessing of God these motions may be restrained and their fiercenesse bridled Now for this purpose among many other these rules be most especiall First because sence is mooued by the outward offered obiect before either the vnderstanding doth conceiue or the will desire it as Eua seeth the forbidden fruit that it is beautifull to the eye then after taketh and eateth Gen. 3. 6. the wedge of gold and the costly Babylonian garment glistereth in Achans sight before hee putteth forth his hand to take and hide it in his tent Ioshua 7 21. therefore we must with humble earnest prayer entreat God that hee would turne away our eies that they behold not vanity Psal 119. 37. but that which is right and direct our eye-liddes the way before him Prouerb 4. 25. Secondly as a man findeth himselfe most inclinable to these passions so let him least trust them eyther in making choise or iudging any thing except they be calmed and appeased For when Caine giueth place to hatred and anger hee becommeth a murâ—â—erer Gen. 4. 4. 5. And the Diuels g Basilius Magnus homilia de inuidia scholler learneth of him
Nazianzenus in prima oratione contra Iulianū cap. 54. 55. Caelius Rhodinginus Antiquarum lib. 6. cap. 11. 12. Ring or Plutoes helmet that they might goe inuisible and haue fit opportunity yet would they not be prouoked to doe any thing amisse 4 Gods mercy for as a father hath compassion on his children so hath the Lord on them that feare him Psal 103. 13. and looketh on him that is poore and of a contrite spirit and trembleth at his word Esay 66. 2. Nothing more sweet then this promise nothing more effectuall to comfort a languishing soule especially such who feele the griefes and calamities vnto which our nature is subiect For if God carry a fatherly affection towards vs then there can be no sinne so hainous no q Mollerus in Psal 103. aduersity so great which may shut vp this way whereby Gods mercy should come vnto vs so we be found among the number of those who feare him that is rest in him aske pardon of sinnes and mitigation of punishment 5. A sufficiencie of those things which r De his omnibus consulatur Dictionarium Pauperum belong to the sustentation and maintenance of this life Therefore feare the Lord all yee his Saints for nothing wanteth to them that feare him the Lyons doe lacke and suffer hunger but they that seeke the Lord shall want nothing that is good Psal 34. 9. 10. He feedeth those who contemne him shall hee neglect those that feare him This were iniustice but there is no vnrighteousnesse with the Lord Godlinesse hath the promise of this life and that which is to come c. 1. Timoth. 4. 8. He then who would haue a perpetuall and infallibly-true prognostication of all euents which can fall out in the world let him looke into the 26 of Leuiticus and the 28. of Deuteronomie because the things mentioned in them are not fore told by starre-gasing s Augustinus de doctrina Christiana cap. 21. Astrologers nor Natiuitie casters who sell vnto men miserable bondage and bring the cursed thing of Ierico into t Origenes in Iosuam Ierusalem and defile the tents of the Lord but of him who is not as man that he should lye nor as the son of man that he should repent Num. 23. 19. All whose words in respect of the u Philo Iudaem certeinty are of like force with oathes 6. Euerlasting life and glory for it shall goe well with them at the last and in the day of their death who feare the Lord Eccles 1. 13. And excellent is that goodnesse which God hath set apart for those that feare him And in that great day of retribution wherin all that doe wickedly shall bee stubble and burnt vp and haue neither root nor branch left to such as feare the Lord shall the sunne of righteousnesse arise and health bee vnder their wings Malach. 4. 2. Serue the Lord therefore in feare and reioyce in trembling kisse the sonne least he be angry and yee perish in the way when his wrath shall suddenly burne blessed are all those that trust in him Psal 2. 11. 12. Rebuked him saying fearest thou not God seeing thou art in the same condemnation Condemnation by a Synecdoche is heere put for punishment and the whole speech is thus much in sence and meaning as if he should haue said Fearest thou not God but addest this to the rest of thy outragious sinnes formerly committed to encrease the number and heape threof thy heynous blasphemie and that now when thou art to stand and be arreigned at the iudgement barre where thou must giue an accompt both of all thy life before passed and of this present impietie And thus the good thiefe sheweth a iust cause of his former reproofe by an argument taken from the likenesse of the condition in respect of punishment When the hand of God lyeth heauy vpon vs specially in any extraordinarie tribulation or agonie of death then we must submit our selues humbly vnder the same And so Dauid thrust out of his kingdome by the subtile practise of his disloyall sonne Absolom yeeldeth himselfe to bee disposed of according to Gods will 2. Sam. 16. 10. was dumbe and opened not his mouth because the Lord had done it Psalm 39. 9. Ezechias after he receiued the message to set his house in an order for he should not liue but dye chatters like a x Quoties expendimus quae à nobis perperā facta sunt pro cantu cum columba gemilum edamus Hirūdo ore patente in nido pict a auxilij implorati est Hieroglyphicoy Picrius in lib. 22. Hieroglyphicis Crane or a Swallow mourneth like a doue lifteth vp his eyes on high vnto God and desireth comfort Esay 38. 14. Aaron when he is commanded to goe vp to the mount Hor and disrobe himselfe of his Priestly garments and put them vpon Eleazar his sonne and so resigne ouer his office and there be gathered to his Fathers obeyeth Numb 20. 26. Iust it is that wee should beare the wrath of God because wee haue sinned against him Micah 7. 9. Vse In all our calamities therefore how grieuous soeuer they be let vs acknowledge God to berighteous we haue sinned and committed iniquitie and done wickedly saith that great Historiographer of the world now a captiue in Babilor yea wee haue rebelled and departed from thy precepts O Lord and from thy iudgements c. Righteousnesse belongeth vnto thee and vnto vs open shame Dan. 9. 5. 7. And Dauid Righteous art thou O Lord and iust are thy iudgements Psal 119. 137. which verse of the Prophet y Integra historia extat apud Zonarum Annalium tom 3. Glycom Annaliū suorum parte 4. Mauritius the Emperour then vttered when he saw his wife and children put to death before his eyes and fitting himselfe to lay his owne necke vpon the blocke confessed that hee had deserued thus to bee dealt withall who might for a small summe haue redeemed the life of his souldiers taken by the enemy and would not but suffered them all to bee put to the sword For as Gregory truely the Patient that knoweth the rottennesse and putrifaction of his vlcer is willing to bee lanched by the Chyrurgion and hee who vnderstandeth rightly the number and greatnesse of his offences thinketh all which hee suffereth to bee lesse then is deserued entreateth for mercy and willingly beareth the chasticement imposed Ierem. 10. 24. For if God should enter into Iudgement with his seruants no flesh could bee iustified in his sight Psalm 143. 2. And therefore wee must appeale from his iustice to his mercy Heb. 4. 16 We are indeede righteously heere for wee receiue things worthy of that we haue done but this man hath done nothing amisse The blaspheming Iews z Arnoldus Carnotensis de vitimis septom Christi verbis sharpned their poysonful tongs and with one consent cryed out against Christ spewed forth taunts and reproaches vaunted as though they had
that which he had forgiuen whatsoeuer he doth the holy Ghost speedily perfitteth seeketh supply of helpe from none other instructeth presently whom he enlightneth maketh vpon a sodaine fishermen fishers of men the ignorant able to teach In this grace expectation is not discouraged by delay neither is there any distance of time between prayer and performance Dauid saith I haue sinned the Prophet answereth the Lord hath put away thy sinne thou shalt not die What should I mention the Ninutites whose repentance found the reuersion of a denounced sentence against them What should I speake of those two transcedent-sinning Kings Achab and Manasses whose repentance such as it was God infinite in mercy refused not And among other examples of mercy this thiefe of whom we now speake offereth himselfe a testimonie of pardon an example of hope who mournefully seeking findeth and asking obteyneth This day shalt thou be with mee in Paradise He came to the crosse besmeared with the k Tanlerus in meditationibus vitae Iesu Christi cap. 43. bloud of others is washed with the bloud of Christ he came bloudily affected and enflamed with crueltie but was made milde hearted compassionate all possessed with loue c. He had but one member or part of the body free and came at the last howre of the day into the vineyard and yet so plyed his worke that he did his stint and receiued the wages before the other c. His prayer was humble and wise asking nothing but grace and mercy God therefore who knoweth the secrets of all hearts in his eternall wisdome heard him and opening the abundant rich treasures of his mercies giueth more then was desired O Lord how incomprehensible is thy goodnesse how gratiously hast thou shewed that thou wouldest not the death of a sinner but that he should turne and liue And by this shewing of loue God hath gotten vnto himselfe a l Granatensis postill paâ—te 2. fâ—ria 5. in câ—na Dom. canone 2. new name for before he was called the God of the righteous as the God of Abraham of Isaac and Iacob and saith that this is his name and memoriall for euer from generation to generation and was named their God because he shewed his sweet loue and almighty power in comforting and defending them after an especiall manner but now when he saith that he came not to call the righteous but sinners to repentance Matth. 19. 13. is not onely the God of the righteous but of sinners also as those whom he hath saued by his death healed by his wounds and redeemed by his bloud Thus he openeth his bowels thus he offereth to his the abundance of his mercy Adde this if you thinke so good Christian Reader to the like whereof I haue spoken before in the first word and tenth obseruation or doctrine where also the vse and application is set downe yet I would not let passe this exposition conteyning both matter of wholsome instruction and much comfort This day shalt thou be with mee in Paradise It is not to be passed ouer sleightly that Christ promising heauen to the thiefe yea confirming it by oath yet doth neither ease in any part nor take away that corporall torment which he suffered For now hee hangeth pale and wan with a torne body waiting for the last office of the hangman executioner and a little after the souldiers came and brake the legges of him and his fellow to hasten their death Ioh. 19. 32. because it was the day of the preparation before the Sabaoth and that the bodies might not remain vpon the Crosse on the Sabaoth for which there was a particular and speciall law Deut 21 23 and obserued of Ioshua cap 10. 26. yet trusting in their owne righteousnes by vnrighteously murthering of Christ they brake the whole law of God streyning a gnat and swallowing a Camel Math. 23. 24. Wee are not to measure the greatnesse of Gods loue towards vs by the scantling of our sense and feeling the same For oftentimes he suffereth those to bee most grieuously afflicted whom he most entirely loueth The word deuideth and m Lutherus in locis classe 3. titulo de cruce calamitate distinguisheth of Tribulation into the beginning and the end and this direction must be ours and not follow herein our owne conceit which thinketh euery euill wee suffer to be infinite and of euery Mathematicall pricke maketh an endlesse line so vnskilfull is our reason death pestilence famine hatred contempt of the world and such like are indeed euill and if wee doe make reason iudge in these wee must of necessity faint vnder the burden but for helpe wee are to lift vp our eyes vnto the hils and listen to that voyce I am the Lord thy God and therefore we must iudge of the Crosse as it is in relation and reference vnto Gods sauing helpe and louing kindnesse for when the Lord doth sometime hide from vs his fauourable countenance this is no argument of direction that hee hath forsaken vs but of dispensation disposing all things to our good and benefit who absent and present worketh our saluation Iob. complayneth 9 17. he destroyeth me with a tempest and woundeth mee without cause hee will not suffer me to take my breath but filleth mee with bitternesse yet neuerthelesse the man so perplexed is tenderly beloued cap. 42. 8. 12. 1 The vse of this doctrine is twofold first this may serne to abate the ouer ranke censures of wanton heades who iudge all castawayes and reiected of God that are afflicted and from this imagination was that outcrie bred which some made against the Galilaeans whose bloud Pilate had mingled with the goare of the beasts sacrificed and those eighteene vpon whom the Tower of Siloam fell that they were more grieuous sinners then all the rest But Christ represseth this malepert and ouer sawcy censure by adding a wholsome admonition that they who brought this tidings should themselues speedily repent lest they also perish Cursuos affligi patitur Deus rationes à Chrysostomo vndecem afferuntur in Homiliae 1. ad Antiochenos de verbis Apostoli vtere pauco vino c. Luke 13. 1. 2. For the calamities which befall any one should be sermons of repentance vnto eueryone because they are inflicted that by them wee might conceiue the sharpenesse of Gods seuerity against sinne For all who are distressed are not to be thought without difference wicked because whom the Lord loueth hee doth chastice Prou. 3. 10. and by many tribulations wee must enter into the kingdome of heauen Act. 14. 22. Vse 2 The second vse is for instruction teaching vs to seeke out some certaine signes and tokens whereby wee may be assured that in all our sufferings God doth remember his mercy and euen then when hee seemeth to deale most rigorously with vs and of many these few may giue some contentment 1 When he enableth vs to beare whatsoeuer burden is Grineus in commentarijs ad Prophetam
hee was in the world and the world was made by him and the world knew him not hee came among his owne but his owne receyued him not Iohn 1. 9. 10 c. yea so much as lay in them endeauoured by their vttermost to extinguish it for they denied the Holy one and the Iust and desired a murherer to bee giuen vnto them Act. 3. 14. and therefore are they according to desert now ouerwhelmed in blindnesse of their minde and vnderstanding and vpon their Land though not alone darkenesse was ouerspread at this present when Christ hung vpon the Crosse which betokened the darkenesse of their hearts a Leo primus de passione Domini serm 2. vpon whom the Sunne went downe at noone Amos 8. 9. and the glistering brightnesse thereof mantled ouer with thicke darkenesse changed their day into night This is a misterie Without Christ the Sun of righteousnes there is nothing in man but a dreadfull horror and thicke fogge of darknesse both in the minde and vnderstanding and also in the will and outward actions In the vnderstanding for such as are ignorant of Christ are named darknesse it selfe in the abstract Ephes 5. 8. And therefore when hee came into the world he is said to giue light to those that sate in darknesse Luk. 1. 79. and when he departed from thence and ascended to heauen he appointed the Ministerie of the Gospell for this end to open the eyes of men and bring them from darknesse to light c. Act. 26. 18. And hereof it was that the ancient Fathers called Christians though vnskilfull in other literature and vnlearned in Artes Illuminated in b Iustin. Martyr in dialogo cum Tryphone Iudaeo Et est Cyristi Catechismus respect of that light and knowledge and the Heathen howsoeuer they diued into the deepest secrets of nature and were furnished with extraordinarie knowledge and science they named Blinde So distinguishing the condition and dignitie of the faithfull from the faithlesse of the godly from the wicked of the righteous from the vnrighteous as Matth. 15. 14. Rom. 1. 29. In the will and outward actions For those who are not enlightned of Christ and into whose hearts the Gospell hath not shined they fall from vertue to vice goe from one sinne to another from the lesse to greater vntill they come to the height of all iniquitie And hereof proceeded those outrages we read of as that the Moabiâ—es most beastly without any c Iosephus pluribus historiam persequitur AntiquitatuÌ„ l. 4. cap. 6. regard of modestie prostituted their daughters Num. 25. 1. 2. 3. And the Cananites so surcharged themselues with vncleannes that their land spewed them out Leuit. 18. 25. It is said of Manasses that hee did much euill in the sight of the Lord to anger him therewithall such was his desperate wickednesse 2. Chron. 33. 6. Corinth the d Dioâ— Chrysostomus oratione 37. quâ— inscribitur Corinthiâ—â—a Strabo Geographiae lib. 8. de Comana vrbe lib. 12. wantonest Citie once of all other and most lasciuious maintained to the honor of Venus who made their bodies common for gaine aboue a thousand harlots and yet daily prayed for the increase of them and enlarging of their e Athenaeus Dipnosophiston lib. 13. cap. 11. Alex. ab Alexandro dierum geminalium lib 6. â—ap 26. Et hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diuerso genere flâ—gitiorum dicebatur apud Graecos vthodie Florentizein apud Itales de ijs qui lustris vagis libidinibus indulgent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus de vrbibus in Corintho videtur haec lasciuia fuisse omnium Gentilium morbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam adelescentes Athenis viuentes admonet Dicaearchus summaÌ„ in vitandis meretricibus adhibendam esse diligentiam ne quis per imprudentiam malo suaui intereat in Geographias cap. 3. ab Henrico Stephano editae stewes And therefore doth Scint Paul iustly affirme of all who know not Christ that they are giuen vp of God to their hearts lusts vnto vncleannesse to defile their owne bodies between themselues which turned the trueth of God into a lye and worshipped the creature forsaking the Creator who is blessed for euer Amen For they did change the naturall vse into that which is against nature c. being full of all vnrighteousnes fornication wickednesse c. Rom. 1. 24. hauing their vnderstandings darkned and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their hearts And being past feeling haue giuen themselues vnto f Inverecunde planè portentesae obscaenitatis caecitatis stupendae exemplum refert cuiuâ— ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit Ioh. Leo lib. 3. descriptionis Africa turpissimaÌ„ Proculi libidineÌ„ atro carbone notauit Vopiscus in Proculo Similia multa his exempla passim leguntur in historiâ—s antiquis recentioribus Ethnicorum vt in Linscoti nauigatione aâ— Indos Orientales alios wantonnesse to worke all vncleannesse euen with greedines Ephes 4. 18. And for this cause are their deeds in Scripture stiled the workes of darknesse 1. In respect of the efficient cause or author the deuill the spirit of darknesse who as he fleeth the light himselfe so teacheth his slaues and vassals to hate the same He entred into the heart of Iudas before he betrayed his Master Ioh. 13. 2. and filleth the mindes of Ananias and Saphira that they should lye to the holy Ghost and keepe away part of the price of the possession they sold Act. 5. 3. 2. Of the matter for they be especially done of those whose mindes are blinded and couered with the thicke clouds of darknesse so that they cannot seâ— the cleare light of the trueth Ephes 4. 18. 3. Of the forme for their workes are very darknesse which breed nothing but feare and g Omne malum aut timore aut pudore natura profudit dread so Adam and Eua entangled with the slippery and fraudulent promises of the old serpent and eating the forbidden fruit flie at the h Hîc primum pallori pauori templum est conditum Bucholcherus in Prolegomen is ad suam Chronologiam voice of God calling hide themselues in the thicket of trees and confesse they were afraid Gen. 3. 8. But in vaine doe they flee from him whom they cannot escape who is all eye all hand all foot to see punish and ouertake them 4. Of the end for those who are giuen ouer to such actions at the last by them are brought to vtter darkenesse Let vs listen to the Apostles counsell and aduise The Vse night is past the day is come cast away the workes of darknesse and put on the armour of light so that wee walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and want onnesse nor in strife and enuying but put on the Lord Iesus Christ and take no thought for the flesh to fulfill