holy stubbornenesse of the Cananitish woman who against all aâ—saults of hard temptations shewed an vndaunted mind and continued stiffe in her purpose and after two repulses presseth on the third time for if God doth not grant presently at our first request he doth not despise his suppliants f Augustinus in Psal 65. tractatu 6. 10 primam Iohan. epistolam but whetteth their desires at the last neareth that wished voice woman great is thy faith bee it vnto thee euen as thou wilt Matth. 15. 28. The third that he might try their constancie and as it were clense them with the g Hieronymus super Abacuâ— Prophetam fire of tribulation and make them appeare more pure Thus stood the case with Iob whom neither the driuing away of his flockes nor the losse of wealth in his heardes nor the sudden death of his children by the ruine of a house nor the loathsome and ouerspreading botches wherewith his body was couered could withdraw him from patience and the deuill but to no purpose and all in vaine assaulted him for by none of these calamities was hee alienated from his obedience due vnto God but stood stedfast and immoueable An example and h Tertullianus de Patientia witnesse vnto vs in the spirit and flesh in his soule and body of true patience that neither for the losse of worldly goods nor of our most dearest beloued nor for the troubles and griefes of our owne bodies wee should faint or fall from God For what a pegeant did hee in that man make of the deuill what a trophe did hee erect to his glory by him the enemie of his glory who at all the lamentable messages which were brought neuer vttered word of discontentment but euer answered blessed be the name of the Lord and reproued his wife as a foolish woman wearied with afflictions one rushing in vpon the necke of another and perswading him to vnlawfull meanes for the auoyding and ending of his suffered miseries c. As the fining pot is for siluer and the furnace for gold so the Lord tryeth the hearts Prou. 17. 3. Iam. 5. 11. Fourthly God in the slownesse of bestowing his benefits commendeth them i Augustinus Chrysost hâ—m 67. in cap. 20. Matthaei Afflictiones sunt 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemistus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et de his olimplura scripsi ad Psal 130. for such things as wee haue for a long time desired are most delightsome and pleasant vnto vs when they are obteyned in a moment and for a little season hee may hide his face from vs but in euerlasting mercy will hee haue compassion Esay 54. 8. for hee will surely come and not stay Abacuc 2. 3. the later the more comfortably therefore aske seeke knocke Matth. 7. 7. God keepeth that for thee which he will not giue at thy first demaund that thou mayest learne to be an earnest suiter and so obteine great things at his hand Vse Then let vs not vtterly bee discouraged and growe Vse heartlesse if God doe not presently when we euen with passionate and enforced prayers desire comfort and deliuerance answer and heare our petitions but defer his helpe and seeme to passe by our petitions offered For it is vsuall with the Lord to k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocritus recompence the slacknesse of his comming with abundance of comfort and he that is resolued to be a deuoted seruant of God must beleeue things to flesh and bloud incredible hope for things delayed and loue God though he shew himselfe an enemie and notwithstanding all these continue constant to the end Let vs therefore commit our waies vnto the Lord and trust in him and hee shall bring it to passe Psal 37. 5. And for ourselues not bee sluggish and drowsie in prayer Luke 18. 1. For God doth many times effect his determined purpose by meanes which seeme contrary So when hee will make supply of the best wine he commandeth that water should be filled Ioh. 2. 7. he first killeth then quickneth carieth downe to hel before he bringeth vp to heauen 1. Sam. 2. 6. Ioseph must be worshipped of his brethren this God had long before so appointed but to preuent it they sell him for a slaue yet the same meanes by which they sought to l Gregor Mag. mâ—ralium in Iobum lib. 6. cap. 12. auoide the decree manifested by a dreame furthered the fulfilling therof and they honoured him whom they hated And this is one of Gods m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeliodorus in Aethiopicis wonders to bury his children as it were in the graue of miseries and then to raise them vp from death to life Thus the three children are cast into the fiery furnace extraordinarily heated and Daniel into the Lyons den yet these are deliuered and aduanced to the greatest and most high places Dan. 3. 28. 6. 28. Thus God sheweth himselfe wonderfull in his Saints Psal 4. that is leadeth gouerneth and deliuereth them from dangers by admirable meanes which passe the apprehension of our reason and the deepest reach of our vnderstanding For Gods diuine helpe recouereth forelorne humane hopes and supplying grace n Philo Iudaeus apud Eusebium Historiae Eccles lib. 2. cap. 5. beginneth where heartlesse nature endeth And about the ninth houre Iesus cryed with a loude voyce Eli Eli lammah sabacthani that is my God my God why hast thou forsaken mee Cryed with a loude voice In this clause the qualitie of Christ his complaint is expressed and that it was exceeding vehement vttered with great and earnest enforcement of speech for in the daies of his flesh he did offer vp prayers and supplications with strong crying and teares vnto him who was able to saue him from death Heb. 5. 7. And out of question the Apostle had an especiall respect in these wordes vnto those which Christ in his passion with o Paraus in locum compassion now vttered Christ tooke vpon him in respect of the essence our whole humane nature soule and body and therewithall the blamelesse naturall and vncorrupted affections of both of the soule as naturall p Damascenus Orthodoxae fidei lib. 3. cap. 20. Nicetas in thesauro l. 3. c. 37. Ambrosius de incarnationis Dominicae sacramento cap. 7. Danaeus in Isagoges parte 1. cap. 43. Polanus in Syntagmate Theologico lib. 6. cap. 15. ignorance for he increased in wisdome and stature Luke 2. 52. And thus he knew not that there was q In hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicanda multum se euercuerunt Patres sed facilis est omnium quaestionum responsio non requisiuisse Christum maturas ficus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam non erat earum tempus sed prococes siue grossos Aretius in quaestionibus in Euangelium Marci quaest 48. de varietate fructuum ficut arboris Theophrastus de causis plantarum lib. 5. cap. 1.
Iob 8. 4. but God acquiteth them of this imputation and giueth a very honourable testimony of Iobs vprightnesse cap. 42. 7. Neither is it to be maruelled at that these men should be so grossely mistaken with whom that axiome c Plinius secundus goeth for currant that those are no better then fooles who belieue such things as be aboue the ordinary course of nature and vnto which reason cannot attaine The Apostles premonition Beware lest there bee any man that spoile you through Philosophy and vaine deceit Coloss 2. 8. and bring into captiuity euery thought to the obedience of Christ 2. Corinth 10. 5. d Chrisostomâ—â— in cap. 11. ad Rom. A mystery is a thing vnknowne and vnutterable full of wonder and of a e Iustinus Martyr in expositione fidâ—â— de Trinitaâ—e higher nature then can by any humane vnderstanding or reason bee apprehended and therefore as men of right minde doe take hold of hote yron with tongs not with their hands so the godly doe embrace the determination of the Church not by the scantling of their own capacity but the light of faith Wherefore wee may not iudge sinisterly or euill of any in 〈◊〉 Chrysostoâ—us regard of the outward things of this world for the best meÌ„ for the most part find the worst entertainement here Righteous Abel is murthered of reprobate Caine hee flourisheth buildeth Cities inuenteth Artes and wanteth nothing Gen. 4. 17. 18. 19. c. Israel groneth vnder the heauy yoke of bondage in Egypt Pharaoh liueth at ease and enioyeth all kind of pleasure Exod. 1. 10. 14. Innocent Naboth is falsly accused and vniustly condemned 1. King 21. 12. 13. While Herodias daughter danceth abloudy g Idem Hemilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whelpe of a cruell Lionesse the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deuill leading the round Iohn Baptist the bright shining light of the world is beheaded in prison Math. 14. 10. And oftentimes so grieuous and afflicted is the estate of the Saints on earth that if there were not another life beside this then were they of all men most miserable 1. Corinth 15. 19. but God hath prepared Augustin 〈…〉 de Ciuitate Dâ—â— lib. 1. cap. 8. for them good things whereof the wicked shall neuer be partakers and then shall they know by happy experience that this light affliction which is for a moment causeth a farre more excellent and eternall weight of glory 2. Corinth 4. 17. Thus the Apostle opposeth present things to future a moment to aeternity lightnesse to weight affliction to glory for which cause wee must by faith hope patience willingly beare and sustaine and ouercome all those euils and tribulations which are incident to our calling for the sufferings of this k Rollocus in cap. 19. Iohannis time are not worthy the glory which shall be reueiled Rom. 8. 18. And one of the euill doers which were hanged rayled on him If we weigh this diligently we shall finde that whatsoeuer now is obiected vnto Christ both by others and this gracelesse theefe is nothing else but the same whereof hee was accused and for which condemned and at the last nayled to the Crosse For Math. 27. 40. thus they malitiously spake vnto him Thou that destroiest the Temple and buildest it againe if thou be the sonne of God saue thy selfe and come downe And this is that which the Iewes doe so vehemently enforce before Pâ—late that they haue a law by which he is to be put to death who maketh himselfe the son of God Iohn 19. 7. Bu 〈…〉 for their sakes and at their instance he was crucified and did vndergoe those extreame torments then this might haue contented them who had obteined their desires but the death of the holy and innocent cannot quench the vnsatiable thirst of bloud which is the enemies of Christ and his grace yea they neuer cease to teare them with scornings and reproches that if it were possible they would not destroy the body alone but driue the soule into dispaire yea after death they spare not to persecute their very ashes and bones so bitter so vnappeasable is their hatred What doctrine is from hence to bee gathered and the vse we are to make thereof is before mentioned in the first word of Christ praying for his enemies And one of the euill doers that were hanged reuiled him saying If thou be Christ saue thy selfe and vs. This blaspheming thiefe is an example of a man whose heart is hardened and is not amended by any corrections of God but becommeth worse such were the Iews of whom the Lord complaineth the people returneth not vnto him that smiteth them neyther doe they seeke the Lord of hostes Osea 9. 13. And Ieremy cap. 5. 3 speaketh thus Oh Lord thou hast smitten them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction c. So by l Hippâ—crates Aphoris lib. 2. Aphâ—rismo 6. Galenus rationem reddit in suis ad euâ— commentarijs Cornelius Celsus lib. 2. cap. 7. degrees God proceedeth to punishment and by them the sinne is encreased and the offenders brought to insensibility and want of feeling For as the cause of the patient or sicke man is desperate who feeleth not the force and violence of his disease so they are neere to the death of the soule who perceiueth not the rods of God when he striketh And there is in the reproach of this thiefe somewhat speciall and proper aboue the rest when hee thus speaketh if thou be Christ saue thy selfe and vs me and my fellow in meaning thus much Shew forth now thy power that we may haue triall thereof by which hitherto thâ—â—hast helped many And herein bewrayeth his impatienâ—â— no abiding the sharpenesse of the punishment from which he would be freede and breaketh forth into open blasphemy as though God could not deliuer him therefore saith if thou bee that Christ the annointed and sent of the father to saue mankind why then doe so much for thy selfe and for vs. But hee vnderstandeth not that Christ must suffer those things and so enter into glory and open the gates of heauen that those who belong to him may enter thereinto no more then did the chiefe of the Priestes Scribes and Pharesies who scoffed at him and tauntingly willed if he be the King of Israel that he should then come downe now from the Crosse they would belieue in him Mat. 27. 41. 42. But this is the voyce of the sonnes of the diuell and herein follow their Father whose request this was when in the m Chrysostomuâ— de passione wildernes he tempted him if thou be the sonne of God cast thy selfe downe headlong But Christ did a greater matter then this when he arose from the dead yet they belieued not but with bribing the souldiers in a manner bought their infidelity And therfore Christ did not descend from the Crosse
hope of his gratious promises and call vpon him in all our tryals and afflictions Thus Iacob when he feared the rage and festered wrath of his brother I pray thee O Lord deliuer me from the hand of Esau Gen. 32. 11. And Dauid thrust from his kingdome by his rebellious sonne Absolom Thou art a buckler for me my glory and the lifter vp of my head Psal 3. 3. Iehosophat environed with the great and sundry troups of his enemies There is no strength in vs to stand before this multitude that commeth against vs neither doe wee know what to doe but our eyes are towards thee 2. Chron. 20. 12. And the Iewes who presently and out of hand should haue been vtterly rooted out by the subtle plots and deuises of Haman betake themselues to prayer and fasting as their onely refuge Hester 4. 16. Great are the troubles of the righteous but the Lord deliuereth him out of them all Psal 34. 19. Let vs then bee patient in all tribulations submitting our Vse selues humbly vnder the mighty hand of God 1. Pet. 5. 6. And as the eyes of seruants looke vnto the hands of their masters and the eyes of a maide vnto the hands of her mistris so should our eyes waite vpon God vntill he haue mercy vpon vs Psal 123. 2. For we must depend on him alone in him repose our selues and rowle our waies vpon the Lord Trust in him and he shall bring it to passe Psal 37. 5. none is such a Father none so tender ouer vs and louing a Tertullianus de Patientia Commit thy wrongs done vnto him he will be the reuenger thy losse he will restore it thy sorrow hee will comfort thy life he will raise thee vp from death Father into thy hands I commit my spirit Christ vseth heere an especiall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terme of b Lexicon Iuridicum ex Brissonio HotomeÌ„no aeijs collectum in vocabulâ— Depositum speech and of singular efficacie I commit my spirit for it signifieth to lay down as a pretious thing presently to be required againe and he to whom it is so committed is bound to a carefull and diligent keeping thereof and to restore the same Christ hath bound vp in the c Athanasius de susceptione humanae naturae bundell of life not onely his owne soule but of all the faithfull likewise and together commended them vnto God and to be quickned by him For we are his members and therefore it is without any question that the soules of the righteous loosed from the body passe into eternall life and the companie of the triumphant Church in heauen For to bee in heauen with Christ in the hand of God in Paradise in Abrahams bosome are phrases aequipollent of one and the same signification Wee know therefore saith St. Paul that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. Cor. 5. 1. And for this cause desireth to depart that he might be with Christ Philip. 1. 23. And Stephen in the last conflict prayeth Lord Iesu receiue my spirit Act. 7. 59. Lazarus after he is dead is said by the Angels to bee caried into Abrahams bosome Luk. 16. 22. And Paradise is promised to the confessing and beleeuing thiefe Luk. 23. 43. Iohn saw the soules of the faithfull vnder the altar in heauen Reuel 6. 8. The holy Ghost pronounceth them blessed who die in the Lord Apoc. 14. 13. And the wise man distinguishing of the two parts of man the soule and the body expresseth the dissimilitude of their condition thus dust shall returne to the earth as it was and the d Epicharmus Sapient is verâ—â— expressit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plutarchum in oratione Consolatoria ad Ap 〈…〉 similem Xenarchi iocum quo nec Graecorum quisquam nac Râ—manorum â—sus est obseruauit vir clarissimus Isaacus Casaubâ—nus in sâ—â—â— ad Athaeneâ—â— animaduersi nibus lib. 13. cap. 3. qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo Daâ—id loquutus est Psal 119. Anima mihi assidue est in manu mea spirit to God that gaue it Eccles 12. 7. My purpose is not more fully to prosecute this point the summe of all is this the soules of the iust are in the hands of e Sic mors nihil est aâ—â—d quam â—xi us animâ— dâ—câ—râ—â—re finis exilij laboris consummâ—â—o ad porâ—um applicatio pereorinatiâ—â—is finiâ—â—o â—neris grauissimi depâ—sâ—â—io de domo râ—inosâ— lib. ratio aegriâ—â—dinum â—mâ—ium terminatio reditus in patriam ingressus in gloriam Holcoâ—â—s in 3. cap Sapiâ—â—â—â—â— God Wisdom 3. 1. in peace and rest in their beds Esay 57. 1. 2. Ierome thus speaketh of Blesilla that hauing cast off the burden of the flesh the soule hastened to her Creator and being a pilgrim long in earth came at the last to her ancient possession Vse 1. First by this are ouerthrowen the fantasticall conceits of naturall men and the wicked blasphemies of Heretikes of which sort were the f Diogenes Laâ—rtius Herodotus in Euterpe Malchus de vita Pithagorae Ter 〈…〉 dâ— aâ—â—â—â— in Apologetico cap. 8. Hieronymus adâ—ersus Ruffinâ—m Lactaâ—iâ—s lib. 3. cap. 18. Aâ—â—â— oâ—â—â— de bonâ— mortis cap. 10. Tbeodoretus in haeroticoâ—â—m fabularum compendi% in Epitâ—me 〈◊〉 deâ—retoruÌ„ Pythagorians and Valentinians who imagined a wandring of soules out of one body into another with which idle dotage Iulian the g Sâ—â—rates histâ—r 〈…〉 st lib. 3. cap. 21. Apostata was possessed and therfore boasted that somtime he had been Alexander the great Empedocles could remember when he was a fish and among the Iewes the Phariâ—ies were bewitched with this heathenish folly h Iosephus antiquitatum lib. 18. cap. 2â— de bello Iudaico lib. 2. cap. 8. Herod Antipas seemeth to haue â—asted of this error for when hee heard of the fame of Iesus perswaded himselfe that it was Iohn the Baptist whom he had put to death Math. 14. 2. And in this ranke the Anabaptists are to be marshalled who haue deuised a new kind of soule-sleeping and thinke they are held in this drowsie Lethargy being once separated from the body vntill the day of iudgment when they shall bee awakened But the soules of the godly are said after death when they are departed to prâ—â—sâ— the Lord Reuel â—9 1. 2. to returne vnto him Eccles 12. but this cannot bee if they bee cast into a deepe sleepe Furthermore in this mortall life while the body sleepeth the soule neuer resteth but is occupied much more then when it is free and vnburdened of the i Caluinus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Martyr in 1. Cor. 13. Danaeus Isagoges parte 5. l. 1. cap. 19. flesh But I will not bestow more time to confute this absurd and sencelesse opinion against which many learned Diuines haue written so plentifully A second
vse and that serueth both for instruction and also for comfort that we alwaies cast our selues vpon God and depend on him For it is blasphemous that the Papists haue done k In Psalterio beaâ—ae Mariae corrupting the words of that Psalme from whence this testimonie is alleged turning them thus O Lady in thy hands I commit my spirit vnderstanding the virgin Mary And let vs not doubt what shall become of vs when we are dead as the Heathen who haue no future hope so l Spartianuâ— in Adrianâ— Adrian the Emperour now at the point of death is reported to haue made these verses Animula vagula blandula Hospes comesque corporis Quae nunc abibis in locae Pallidula rigida nudula Nec vt soles dabis iocos which a Renerend * Doct. King now Bishop of London in his 8. Lecture vpon the Prophet Ionas Prelate of this land thus sometime englished My floting fond poore darling Bodies guest and equall Where now must be thy lodging Pale and starke and stript of all And put from wonted sporting But we be taught by the holy Scriptures that there is a kingdome prepared for vs Matth. 25. 34. and immortalitie purchased by Christ 1. Pet. 1. 4. Therefore let euery one make Dionisius prayer his owne Sweet Lord Iesu thy last word vpon the crosse bee my last word in this life and when my speech is taken away that I can vtter no more words accept the sighs and desire of my heart so that I may rest among those who shall come from the East and from the West and sâ—t down with Abraham Isaac Iacob in the kingdom of heauen Mat. 8. 11. Thirdly we must not listen and giue eare to the patrons and Vse 3. defendors of the apparition of Ghosts and spirits which they themselues first misâ—ed doe imagine that they bee the soules of men departed now broyled in Purgatorie or tormented in hell and would perswade others to enterteine the same error But it is without all controuersie that neither the soules of the godly nor wicked after they bee once dissolued from the body doe wander in earth for there is no returne from death Iob 20. 9. the spirit passeth and commeth not againe Psal 78. 39. and in what place the tree falleth in the same it lyeth Eccles 11. 3. So Dauid answereth the demand of his seruants asking why he mourned not for his young sonne being now dead when hee was before so sorrowfull Can I bring him againe any more I shall goe to him but he shall not returne to me 2. Sam. 12. 23. These visions then and apparitions are nothing else but the deceits and illusions of Sathan m Augustinus de Ciuit. Dei lib. 13. cap. 8. For the soules of the godly are at rest the soules of the wicked in torment vntill the bodies of the one shall rise againe vnto eternall life and of the other vnto euerlasting death Neither of n Tertullianus de Anima their owne accord nor by the commandement of any else doe they wander vp and down but euill spirits practise this craft to faine that they are the soules of the departed and if a o Chrysost in 8. Math. hom 29. serm 4. de Lazaro cry bee heard I am the soule of such an one this Proceedeth from the fraud and treacherie of the deuill For God doth not permit that any one once dead should come again and tell the liuing what things are there done and to this end that we should rather beleeue the Scriptures then any other reports And indeed from hence p Athanasius quaestionibus ad Antiochâ—nos quaest 11. ariseth many grosse errors for the deuils can take vpon them the shape of men and by this meanes spred abroad their lyes Therefore the voices which some say they do hear are nothing els but old wiues fables childish mockeries no smal number wherof haue been deuised by the crafty iugling and q Insigne exemplum de Monachis Aurelianeâ—sibus recitaâ— Sâ—â—idâ—nus lib. 9. 〈◊〉 annum 34. Et alterum Chitraeus de Parocho quodâ—m lib. de vita morte hanc flultitiaÌ„ nimâ—am hominum credulitatem salsè derideâ— Erasmus in Exorcismo siue Spectro similes olim in Pagâ—nis saâ—erdotilus fraudes deprehensas fuisse patefactas refert Theodoretus lib. 5. historiâ— cap. 22. S 〈…〉 plura desideret consulat Aretium problematuÌ„ part 2. loc 146. Titulo de spectras â—auaterum de spectris lemuribus c. cosening impostures of Baals Priests whereof both the records of our owne times and the histories of former ages will afford plentifull examples I conclude therefore with that religious and discreet admonition of Saint Augustine r De vnitate Ecclesiae cap. 16 Let no man say that therefore it is true because hee or shee affirmeth that sleeping or waking they haue seene such and such a vision but remoue farre out of your minds these either forgeries of deceitfull men or wonders of lying spirits Father into thy hands I commit my spirit I commend my spirit that is my soule for the word spirit is oftentimes in Scripture vsed in this sense as Eccles 12. 7. 1. Corinth 2. 11. Heb. 12. 23. and doth aptly expresse the nature thereof that it is spirituall and therefore immortall The soule is not subiect to death neither doth it perish with the s Tertul. de resurrectione carnis Irenaeus lib. 2. cap. 63. 64. 65. Cyprianus de duplici Martyrio Ambrosius de fide resurrectionis cap. 31. 32. Fulgentius ad Mominium lib. 1. Barnardus in 8. versuÌ„ Psal 91. body wherefore they are manifestly distinguished Gen. 2. 7. where Moses thus speaketh The Lord God formed man of the dust of the ground and breathed into his nostrels the breath of life and man became a liuing soule In which sentence there bee included three arguments confirming this truth the first the soule is not made of the earth but inspired of God the second that it is called an t Pelargus in locum Phagius in suis ad Paraphrasin Chaldaicam notis Imbreathing a diuine and heauenly thing the third and last in the word of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duall number signifying not life but liues long life this present now and the future hereafter Againe when Cain had murthered Abel his bloud is saide to cry vnto God Gen. 4. 10. and the word there vsed in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall is as much as to complaine for exceeding u Martyrium Abelis ad omnia mundi tempora pertinet nostras mentes de animae immortalitate futuro iudicio poenis de vita aeterna conuincit Buchalcherus in Chronologia griefe where there is no mention of the body but the bloud the receptacle of the soule if therefore it doth make complaint then liueth with God and accuseth his vnnaturall brother And so the soules of them that were killed for the
Dominus Iesus mortâ— Crâ—cis ignominiam tulit ad haec tria referri possunt primum filialâ—m obedientiam quae prioris inobedientiae piaculum sâ—lueret Secundum Compassibilem communem miseriam qua Dei iustitiam inflexibilem virgom ferreaÌ„ ad miserecordâ—â— hortabatur Tertium Celeberrimam solenuem victoriam cuius successu ineuitabilis Diaboli mortis potentia in momento gloriâ—se efficaciter erat imminuenda The store-house is opened full of all souereigne l Bonauentuâ—a in Stimulo ameris parte prima cap 10. medecines enter by the windowe of Christes woundes and take from thence Phisicke or remedy curing restoring comforting and preseruing from thence receiue what simples thou desirest what delicate electuaries thou wilt For the merite of Christ suffering is the price of our redemption he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Esay 53. 5. His bloud doth purge vs from all sinne 1. Ioh. 1. 7. And this is the confession of the foure beastes and foure and twentie elders who fall downe before the lambe Thou hast redeemed vs to God by thy bloud out of euery kindred and tongue and people and nation Apoc. 5. 8. 9. And so he is an all sufficient ransome for vs 1. Timoth. 2. 6. which word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec subest verbo huic notio vt sit precium aequiualens quo captiui redempti demittuntur in pristi 〈…〉 libertatem restituuntur Seluecerus in locum Apostoli râ—nsome in the originall but once vsed in the newe testament and in it the proposition where with it is compounded noteth an opposition and sheweth that Christ our deliuerer or redeemer is so sett against Adam the author of all bondage as he is stronger and of greater power then he by whom sinne entered into the world Rom. 5. 17. Now this captiuitie or bondage in which the deuill holdeth man fast bound is threefold The first of blindnes and error For when Eue listened to the contagious and infecting hissing of the serpent that both shee and Adam by eating the forbidden fruit should become like vnto God knowing good and euill Gen. 3. 5. she was ensnared by the first question that euer was n Beda Duo promissa sum mulieri Immortalitas Diuinitas neutrum prouenit fed iumentorum conditio hominum sub vnius similitudinis comparatione damnatione premulgata censetur Arnoldus Carnotensis de operibus sex dieruÌ„ simado illius liber sit de quo non leues suns dubitaÌ„di causae sed censuram omnem Criticis relinquo asked in the world and deceiued by the first lyethen made from whence all their posteritie and off-spring walke in darknes strangers from the life of God through the ignorance which is in them Ephes 4. 18. The second of sinne For whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34 Nothing more grieuous nothing more base and vnbeseeming a man For as a seruant is not at his owne power and liberty but dependeth wholy vpon his Lord or Master doing that which he willeth and commandeth so the sinner is giuen ouer to the deuill and altogether subiect vnto him and aduersary seeking whom he may deuoure 1. Pet. 5. 8. o Theodericus in Analyse EnaÌ„geliorum dominicalium Seruitus Diaboli 1. vilissima 2. vitiosissima 3. Durissima 4. Necentissima And this estate is 1. most base for hee is constrained to obey infinite lusts which the better sort of Heathen thought dishonorable 2. most wicked for he heapeth sinne vpon sin offence vpon offence euill vpon euill and those contrary each to other and with these vexeth and tormenteth his slaues 3. most grieuous and cruell for the sinner is a drudge to so many deuills as offences 4. most hurtfull for the wages and reward of this seruice is the destruction of soule and body the losse of eternall saluation and endlesse condemnation in hell fire prepared for the deuill and his Angels Therefore partly to make the Romanes ashamed partly to conuict them by the witnes of their owne conscience the Apostle demaundeth of them propounding a comparison of the estate of life in which they serued sinne and that wherin they liued vnto righteousnesse what fruit they had and answereth no other but that whereof they were now ashamed Rom. 8. 21. 22. And it is the confession of the wicked concerning themselues and their endeauours that they were wearied in the way of sinne and destruction and had gone through dangerous wayes and now knowen the way of the Lord. Wisdom 5. 7. The third is of corruption and death For man borne of a woman hath but a short time to liue and is ful of misery Iob 14. 1. the truth of this sentence not words but wounds haue taught Man borne of a p Bernardus in in Hemilia feriae 4. Nebdomadis pa. lib. 2. de consideratione Gregorius Magnus in Moralibus ad 14. cap. Iobi woman therfore with guilt and nothing more contemptible then hee hath a short time therefore with feare so in the very entrance into life he is dreadfully admonished of his departure full of miserie therefore with teares and mourning for the miseries of the body miseries of the soule miseries when hee sleepeth miseries when he waketh For what calamitie can be wanting vnto him who is borne in sinne with a weake body and a barren soule And thus the penaltie of man in a short summe is expressed for after q Leo p 〈…〉 s 〈…〉 3. d 〈…〉 â—io 〈…〉 D 〈…〉 that first and vniuersall ruine thorough which sinne entred into the world and by sinne death went ouer all men none could auoide the rule and souereignitie of the Deuill none shake off the fetters of his cursed and terrible bondage neither could any haue beene reconciled vnto God or had entred into life except the sonne of God coeternall and coequall vnto the father had vouch safed to be the sonne of Man and come to seeke and saue that which was lost Luc. 19. 10. that as by Adam was death so by our Lord Iesus Christ should be the resurrection from the dead and from all the wretchednesse before mentioned hath hee obtained deliuerance for vs of his Father euen then when he offered himselfe vpon the Altar of the crosse and was made vnto vs righteousnesse sanctification wisedome and redemption 1. Cor. 1. 30. But this benefit is not bestowed in one moment but successiuely and by degrees For wee are made partakers of the first freedome or deliuerance 1â— liberasin à caecitaete â—rere when Christ doth call vs by the voice of his Gospell and enlighten our darke vnderstandings with the bright shining beames of his holy spirit For he conuersing heere vpon earth preached deliuerance to the captiues c. Luc. 4. 18. and when hee ascended vp to heauen gaue gifts to men c. Ephes 4. 11. ordeyning
the wounds of the sonne of God And furder a Augustinus serm de tempore 29. we may vnderstand at how high a rate God doth value the transgressions of man from which debt that we might be deliuered he sent not downe to earth an Angell nor Archangell but God The greatnesse of the remedie bewrayeth the greatnesse of the maladie b Leo I. serm l. de passione Such were the fetters in which we were hard bound that we could not be loosed from them but by this meanes so great was the price by which we are redeemed so great is the expense by which we are cured For what returne could there be from impiety to righteousnesse from misery to happinesse except the righteous had bowed himselfe downe to the wicked and the blessed to the miserable c Augustinus serm de tempore 114. Behould therefore holinesse is scourged for the vngodly wisedome is mocked-at for the foolish righteousnesse condemned for the wicked trueth murdered for the lyer and deceitfull sincerity it selfe drinketh vineger for the wretched sweetnesse is filled with gall innocency is accused for the guiltie and life dieth for the dead Let vs not then be ashamed of the Crosse of Christ we haue victorie and triumph by his death for as he the euerlasting son of God was not borne for himselfe but for vs Esay 9. 6. so the same immaculate and spotlesse lambe of God suffered not for himselfe but for vs 1. Pet. 1. 18. 19. wherefore let vs carefully auoyde sinne and crucifie the flesh with the lustes and affections thereof Gal. 5. 24. least wee seeme to tread vnder foote the son of God and accompt the bloud of the testament as an vnholy thing wherewith we are sanctified and dispite the spirit of grace Heb. 10. 29. Vse 3 3 Let vs not doubt of the loue of God towardes vs. For how can he but loue those for whom he gaue his beloued Ioh. 3. 16. And this is Pauls comfort who sometime was a blasphemer an oppressor a persecutor that he was crucified with Christ and the life that he now liued was by faith in the son of God who loued him gaue himselfe for him Gal. 2. 20. And one of our d Thomas Bilneius apud Foxis in Martyrologio owne Martyres standing at the stake ready to offer vp his body a sacrifice for the coÌ„firming of his faith and profession of the Gospell there rehearsing the Apostles creede the summe of his beliefe when hee came to the Article of Christ crucified in most submisse and humble manner bended his body lowe to the ground and gaue God most dutifull thankes so great as he could conceiue for this infinite and vnspeakeable mercy who by the death of his sonne had deliuered vs from out of the power of the Deuill by whom we were taken aliue to doe his will Then brethren e Augustinus lib. de virginitate cap. 54. 55. 56. behould the woundes of Christ hanginge vpon the crosse the bloud which hee shed dying the price which hee offered redeeming the scarres which he shewed after his rising his head is bowed downe to kisse thee his heart opened to loue thee his armes spred abroad to embrace thee his body sacrificed to redeeme thee Wonder with thy selfe how great these giftes are wey them in the ballance of thy heart that he may be wholy fastened of thee in thy soule who was wholy fastened for thee vpon the Crosse And they crucified him This was the purposed intendement of the Iewes priestes and Pharisies to brand Christ with the greatest infamie they could deuise and that euen by the f Tanlerus in meditationibus de vita Christa cap. 37. fellowship if I may so call it of those two theeues between whom he was crucified endeauouring thereby to perswade the people that hee was guilty of the same offences for which they suffered and therefore was placed in the g Iansenius in Harmonia Euangeliorum cap. 143. midst betweene them whereof more afterward that so hee might not only be reckned among the wicked but also accompted as the chiefe so foretould of the Prophet Esay 53. 12. Fulfilled accordingly Mark 15. 28. As Christ the Redeemer of the whole world tooke vpon his shoulders the burden of the sinnes of vs all hangeth crucified betweene two theeues is laden with tauntes and reproaches and esteemed publikely for a most wicked one so we by faith in him and through his absolute obedience are accompted righteous For hee that knewe no sinne was made sinne for vs that we might bee the righteousnes of God in him 2. Corinth 5. 21. In which one diuine Aphorisme of the Apostle the whole summe of the doctrine of our Redemption is briefly comprehended For the Redeemer himselfe is by way of description expressed hee knew noe sinne but was pure vndefiled innocent Heb. 7. 26. h Christus filius crat carnis Adae non filius praeuaricaâ—â—onis Adae S. Bernardus in fesso pensecostis serm 2. the sonne not of the sinne but of the flesh of Adam Luc. 3. 38. and in this place the word sinne signifieth the vitious habite inherent in our corrupt nature from which our blessed Sauiour was most free The manner of the redemption made sinne for vs that is a propitiatory sacrifice or offering for attonement a i Augustinus in Enchiridio cap. 41. Chytraeus in Leuiticum phrase of speech taken from the law Leuit. 7. 2. Osea 4. 8. The fruit and benefite that we might be the righteousnesse of God in him for he came to seeke and saue that which was lost Luk. 19. 10. who being in the forme of God thought it no robbery to be equall with God but k Non sumpsit modo formam serui vt subesset sed mali serui vt vapularet serus peccati vt paenam solueret cum poenaÌ„ non haberet Bernardus in serm feriae quartae in hebdomade paen he made himselfe of no reputation and tooke vpon him the forme of a seruant and was made like vnto men and was found in his shape as a man humbled himselfe and became obedient vnto the death euen the death of the crosse Phil. 2. 7. 8. and putting out the hand writing that was against vs fastened it vpon the Crosse Coloss 2. 14. so cancelled and by death ouercame him that had the power of death the Deuill Heb. 2. 14. and dissolued his workes 1. Ioh. 3. 8. For we fell in the handes of the prince of the world who deceiued Adam made him a Captiue l Nam quum dei opere vintulo tenebatur diaebolici operis apparuit filius dei vt illud solueret hoc sanaret Fulgentius ad Trasimundum Regem lib. 1. cap. 5. and tooke vs as his discended bondmen But our redeemer came and the * Captiuator vsurper was dispossessed what did hee m Augustinus serm de 5. paâ—â—bus duobus piscibus The reioycing of faith to the vsurper he layd
should be destroyed but sparing no cost by a lauish offer of great summes of money to be brought into the Kings coffers obteyned to haue the whole nation of the Iewes rooted out Hester 3. 6. and in the day of Ierusalems calamitie the Edomites cry out Race it race it euen to the foundation thereof Psal 137. 7. and to descend to the first times of the Primitiue Church the endeuours and practise of the enemies of godlynesse was to choake it new borne and being as it were in the swathing bands and a tender infant in the cradle Such and so great was the cruelty which the Tyrants practised in Thebais that x Eusebius hist Ecclesiast lib. 8. cap. 3. 10. 11. 13. plura nefanda crudeli tatis exempla Si quâ— tantâ— amor veteram cognoscere casus inveniâ—e est apud Victoreus de persecutions Africa Bullingerum in libro de persecutionibus Ecclesiae In historia persecutionuÌ„ Waldensium ab anno 155. ad 〈◊〉 161. Reginandum Gonsalum in detectione Inquisitionis Hispanica Eusebius affirmeth it farre exceeded the credit of any relation For they rent and tare the whole body with poâ—â—erdes vntill the skin was scraped off they hanged vp women naked by one foote vpon certaine engines with their heads downeward without any respect to the modestic of the sexe a detestable spectacle some they pulled a pieces hauing their legges and armes tyed to the boughes of trees bended by force to that purpose and these the like for many yeares together in which euery day ten when the fewest sometime an hundred men women children were vnmercifully massacred by these torments y Stigelius in 3. partolocorum Theolog. 〈◊〉 Christo vsque ad Con 〈…〉 M. sunt annâ— 300. 〈◊〉 plures in quibus sueriat 〈◊〉 persecutienos sed omnium 〈…〉 â—issima sub Dio 〈…〉 quo regnante 〈◊〉 di 〈…〉 bijt quin Alexandriae ad minimum decem Christiani tru 〈…〉 sint And it was lawfull for euery one who had deuised any new or strange kinde of torture to make tryall of the same vpon the bodies of the Christians so that some were beaten to death with clubs others with rods some with whips many hanged their hands tyed behind them and stretched vp with pullies pulled asunder by peace-meale c. And Tacitus reporteth that Nero z Annalium lib. 15 de hoc intelligoudus est Iunenalis satyra 1. lib. 1. â—one TygillinuÌ„ 〈◊〉 lucebis in illa afflicted them with most exquisitely deuised torments adding therevnto whatsoeuer might to their reproch and mockery as couering them with the skinnes of wilde beasts that so they might be sooner torne of dogs and nayling them to crosses enwrapped them with combustible matter that set on fire they might serue to giue light in the night a Nauclirus in historia Generatione 10. Zâ—gon 〈…〉 in historin politices Constantino poleos Crusij in eam annorationes Mahomet the second when he tooke Constantinople commaunded the Christians to be chopped into gobbets in his owne sight and some to be set vp with a sharpe stake thrust throw their secret parts pearcing the ridge bone of the backe The b Hotâ—maÌ„nus in bruto sulmine Pope of Rome importuned Frances the first king of Fraunce that the professors of the reformed Religion might haue their tongues cut out by which meanes they should not complaine and then to be burned In the c Historica narratio de vita morte Iohannis Hussi Councell of Constance when Iohn Husse was consumed with fire the Papists finding his heart yet whole spitted it vpon a sharpued 〈◊〉 of wood rosted it with a new fire gathered vp his ashes cast them into the Riuer Rhene that there might not so much as the dust of him so far as they could preuaile be left vpon the earth Who knoweth not how in the memorie of our Fathers for now I come to touch those things which are incident to our times they d Ioh. Foxus in martyrologio Iuollus Episcopus Sarisburiensispiae memoriae in dâ—fâ—nsione Apologiae Eccles Anglicanae cap. 4. sect 3. tooke the infant issuing out of the mothers wombe in the midst of the flame and the executioners with their forkes cast it into the fire that as the off spring of an heretike it might burne together with hir Adde to this how they murdered e Dinothus lib. 2. hist de bello Gal. 〈…〉 gionis causa suscepio aged men sucking babes people lying sick in their beddes vnable to stirre women bigge with child and cast them downe headlonge from the rockes breaking their neckes and crushing their bones in peeces such who with shedding of many teares and promising large rewardes haue begged life yea buried some quicke and disturbed the rest of others laide at peace in their graues spoylinge them of their winding sheetes and casting them in sauage manner to be deuoured of dogges Our ancestours haue f Epistola siue lebellus supplex ad Ph 〈…〉 m Hispa 〈…〉 Regem nomine principâ— Auriari ordinuÌ„ Hollandiae Lelaudiae oblatus seene the bodies of the dead digged vp and most dispitefully hanged vpon gibttets men aliue fleaed and drummes couered with their skinnes and many plucked asunder with hot tonges And not to reckon vp more of this sort the remembrance of them is a terror to my soule hee is but a child and ignorant of the history of his owne times who knoweth not how from the g Vespera Parisime de quibus versus numeralis annum tam 〈◊〉 stragis denotans vz 1572 BarthoLoMeVs fLet qVla GaLLâ—eVs oCCVbat At Las. twenty foure of August which day is consecrated to the memory of Saint Bartholomewe vnto the first of December in Paris and other Citties of Fraunce one h De haec Laniena vide historiam de statu veligiouâ— Reipub. iâ— Galli 〈…〉 lib. 10. Hâ—â—drici Zuinglij Epitoâ—â— de Regibus Galliâ— in Carolo 9 Thâ—â—num qui in historia sui temporis lib. 52. minorens numerum ponis illsus liberum de hac faeda teÌ„pestate â—â—dium lientia quod profert lib. 35. non prâ—cul ab initio hundred thousand of the religion were murthered and that after a most treacherous and bloudy manner These and the like transcendent outrages may be sufficient testimony that Rome is that scarlot-coloured harlot drunken with the bloud of the Saintes Apoc. 17. 6. For by the space of these i Aâ—glinus in Apocalipsin Bullingerus con 〈…〉 Pij Quinti Bullam 1 Testes sisut omniuÌ„ atatum historiae qua doc 〈…〉 Papam Reges inter se coÌ„coÌ„sisse 〈◊〉 in dominos sicos fiâ—os in patrei concitâsse 〈◊〉 〈◊〉 Authores fuisse iuramentis vt pâ—â—rum astragalis vsos adâ—o vt verò dicatur Pontifices Romanes Romulo succedere in parricidiis non Petro in pascendis ouibus vt Adrianus 4. priusquam moreretur dixisse fortur Amoninus 〈◊〉 17. § 9. 2 Exempla sint
ad Nisseni libellum de hominis opificio annotationibus dissolued and to remooue out of the weake and fraile house of this mortall life that hee might dwell for euer with God the eternall creator and Iesus Christ his redeemer Philip. 1. 23. Let vs therefore runne speedily with the Apostle vnto the goale and to the h Bernardus de ascensione ser 4. 6. reward of our high calling not by the steps of our body but the affections desires and breathlesse sighes of our soule For God the Father doth expect vs as his children and heires that he might set vs ouer all things God the Son expecteth vs as his brethren and coheires with him that hee might present vs vnto the Father the fruit of his birth and passion God the holy Ghost expecteth vs who is the loue and gratious goodnesse by which we were predestinated from all eternitie and no doubt will haue this benefit fulfilled the whole companie of heauen attendeth for vs and desireth our comming Let vs therefore our selues in most earnest manner desire and long for the same The wicked shall be tormented with such punishment as Another obseruation can neither be i Quantitatem qualitatem poenarum infornalium nulla mortalium assequi potest cogitatio nulla exprimere oratio Augustinus serm 8. de tempore de speculo peccatoris cap 3. Generalitie of the punishmeÌ„t of the wicked conceiued nor expressed and in that day of reuelation and the iust iudgement of God be inflicted vpon them which the Apostle expresseth vnder the tearmes of Anger wrath tribulation and anguish Rom. 2. 9. 10. intollerable and aboue measure grieuous and that in respect of the generalitie diuersitie sharpnesse and continuance of the same and the company among and with whom they shall bee suffered All which seuerall points may easily bee confirmed by the testimonies of holy Scripture the pure fountaines of Israel without borrowing any thing from the muddy puddles of humane conceit Therefore for the generalitie of these punishments it is of large extent reaching to the soule and bodie to all and euery seuerall parts of the one and sundry faculties of the other when both shall be cast into hell fire Matth. 10. 28. The diuersitie is Diuersitie manifold fire vnquenchable the worme neuer dying Esay 66. 24. brimstone Apoc. 19. 20. k Fletus ob ignem qui non extinguitur stridor ob vermem qui non moritur fletus ex dolore stridor ex furore Vide Gregorium de poenaruÌ„ diuersitate Moral lib. 9. cap. 27. dialog lib. 4. Augustinus de Baptis contra Donat. cap. 19. Isidor Hispal de summo bono lib. 1. cap. 32. weeping wayling gnashing of teeth Luc. 13. 28. outward darknesse Matth. 22. 13. and those inflicted according to the proportion of the sinne Therefore our Sauiour Christ saith it shall be easier in the day of iudgement for Tyrus and Sidon Sodome and Gomorrha then for Bethsaida Corazim and Capernaum despisers of the Gospell Matth. 11. 21. c. The sharpenesse vnestimable for hell and the vnsufferable torture of the damned doth without mercy afflict those whom it once taketh hold of in so much that men for the greatnesse of the paine seeke death and cannot finde it desireth it but it fleeth from them Apoc. 9. 6. And a liuely example is l De hac paraboli vide plum moâ—eratum iudicium Augustini lib. 8. de Genesi ad lineram cap. 5. Continuance propounded vnto vs in the person of the rich glutton who by his gesture and the effects sheweth the exceeding greatnesse of his intollerable torment and is said to desire but a litle refreshing a drop of water and cannot obtaine it Luc. 16. 24. The continuance that is endlesse for the punishment though m Gregorius Magnus homilia 6. in Ca 〈…〉 cum Salomnus Paulinus de obitu Celsi Dorotheus doctrina 12. neuer so great yet would be tollerable if there were hope to those miserable wretches of deliuerance but from this they are eternally excluded Wisdom 3. 13. the tormenting fire shall be vnquencheable Matth. 13. 30 the shame euerlasting Dan. 12. 2. the destruction eternall 2. Thess 1. 8. the smoke of the torment shall ascend for euer Apoc. 14. 11. neither are the n Augustinus serm 57. tormentors at any time wearyed neither can the tormented die for there the fire doth so o Tertull. Apologet cap. 45. Ignis arcani subterraneus thesaurus ad poenam destinatus consume that it doth not waste so spend that still it is renued so destroy that it preserueth and the life of those miserable ones made immortall that their punishment might bee endlesse and that iustly For man sinned against the eternall infinite God therefore must the punishment of the offence be eternall and infinite and he p Agitola est haec quaestio Augustini teÌ„poribus an iniusium non sit pro peccatis quamlibet magnis parmo tempore patratis poena damnari sempiterna lib. 21. de Ciuitate Dei cap. 11. Albertus in compendio Theologiae lib. 7. cap. 21. worthy whose life was dead in sinne that his death should liue in torment And this is agreeing with the strict iustice of God that they should neuer be freed from punishment whose minde in life was neuer free from transgression neither should they haue any end of reuenging paine who while they might would neuer make an end to prouoke God by offending woe to those for whom those hellish torments are prepared better they had neuer beene borne then euer bee enwrapped in them The societie and Society company with whom they shall be are the Deuill and his Angels Math. 25. 41. thrust downe into hell deliuered to the chaines of darknesse reserued to damnation 2. Pet. 2. 4. to euerlasting chaines Iud. vers 6. where the q Bernardus in sermonibus satyre shall call to his fellow one to another deuill to deuill smite teare rent kill spoile Esay 34. 34. where the wicked shall haue no rest night nor day Apoc. 14. 115. but be alwaies in sorrow and mourning where r Hugo de anima shall be griefe intollerable incomparable stench dreadfull feare death of soule and body without all hope either of pardon or mercy This may serue for an effectuall and piercing sermon of Vse repentance and be as the loud voice of a cryer in the wildernes of this world sounding into the eares of man Amend For the wicked shall goe to hell and all the nations that forget God Psalm 9. 17. Fruitlesse trees are cut downe and cast into the fire Math. 3. 10. Listen therefore and be attentiue vnto the Apostles admonition Take heed Brethren least there bee at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you bee hardned by the deceitfulnesse of sinne Heb. 3. 12. For this life
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.
King therin whom he had fashioned after his owne image preparing all things i Philo Iudâ—us de mundi fabrica necessary for his vse and delight And therefore he will neuer be defectiue in any thing belonging to the good of those that are his since he had such a respect of them while they were yet hidden in Adams loynes Wherefore let vs commit our wayes vnto him c. Psal 37. 5. 1. Pet. 5. 7. he careth for vs. THE THIRD VVORD A WORD of Loue Grace and Comfort LVKE 23. VER 39. 40. 41. 42. 43. And one of the euill doers which were hanged rayled on him saying If thou be that Christ saue thy selfe and vs but the other answered and rebuked him saying Fearest thou not God seeing thou art in the same condemnation we are indeed righteously here for we receiue things worthy of that we haue done but this man hath done nothing amisse And he said vnto Iesus Lord remember me when thou commest into thy Kingdome Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise ANALYSIS THis is the third Word of Christ In which are to be obserued the speech or word it selfe and certaine antecedents and these are things spoken that is to say the different speeches of the two theeues who were crucified together with him One of him hanging at the left hand which is contumelious and reproachfull in it these particulars 1. theâ— fact hee rayled on him 2. the forme of his reproach if thou bee sonne of God saue thy selfe and vs The other is the speech of the thiefe vpon the right hand partly â—â—prehensiue of his fellow sharpely reprouing his impudent sawcinesse and in it are manifestly shewed his faith and obedience his obedience first appeared in checking his fellow fearest not thou God 2. in the acknowledgement of his own sinne we are indeed rightly heere and this is illustrated from the cause wherein his patience is shewed for we receiue things worthy of that we haue done and by way of opposition in respect of Christ but this man hath done nothing amisse 2. his faith for hee confesseth Christ in this wofull plight to be a Lord Lord remember me partly petitory desiring helpe and mercy of Christ Remember me enlarged by the circumstance of time when thou commest into thy Kingdome The second generall point is the word it selfe and the answere of Christ made In which is a promise consolatory Thou shalt be in Paradise and this laide forth first from the time and speedy performance thereof To day 2. from the company or society which he shall enioy there with mee 3. from the certainety for the promise is confirmed by an oath verily I say vnto thee And this is the summe of the whole And one of the euill doers which were hanged rayled on him c. Before I come in particular to open these words a doubt is to bee remoued For S. Math. 27. 44. Marc. 15. 32. doe constantly affirme that both the theeues reproached Christ But wee may thus answere that this is spoken by a Figure which is called of the learned Synecdoche when one number is put for another the plurall for the singular which manner of speech is very frequent and often vsed in the Scripture As when Paul sayth They shutte the mouthes of the Lyons Heb. 11. 33. it is to bee vnderstood of Daniel alone So when Peter knocked at the dore they opened Rhode in the act the rest it may be by the commandement Act. 12. 16. And Iâ—pthâ— is buried in the Cities of Gilead that is in one of them for in a many at the same time he could not Iudge 12. 7. So Luke here expoundeth Mathew and Marke Or wee may say which is S. a In Luc. cap. 23. potuit sic fuisse in princâ—pio sâ—d vnus conuersusâ—st Ioh. Gorson in Monotessaro vel Hebraismus tantem est vt illud Ionae ca. 1. 6. Drusius Hâ—braicarum quae stionum l. 1. quaest 5. Ambrose his iudgement there is to be vnderstood a change of time that first both the theeues â—ayled but one sodainely was conuerted and did repent Wee reade in the Gospell that many b Primumgemu fuit sedentium qui â—um obseruabant secundum praetereuntium qui blasphemabant Tâ—rtium sacerdotum seniorum Quartum pendentium latronum â—udolâ—â—us deâ— iâ— a Christi parte 2. cap. 63. reuiled Christ and rayled on him most biâ—terly as the passers by who nodded their heades and said ah thou that destroiest the temple and buildest it in three dayes saue thy selfe if thou bee the sonne of God come downe from the Crosse The chiefe Priestes Scribes Elders and Pharesies in this manner he saued others and cannot saue himselfe If hee be the King of Israel let him come downe and wee will belieue in him he beleeued in God let him deliuer him if he will haue him So now this thiefe If thou be that Christ saue thy selfe and vs Math. 27. 39. 40. c Marc. 15. 29. 30. And all this they said supposing it impossible to be done and that only vpon none other ground but reasoning from his present estate hanging now vpon the Crosse in shame and extream torture and therefore concluded hee could not bee that Christ sent of God to saue others But herein they were farre mistaken and greatly erred for that Crosse was the only way to obtaine perfect glory and true happinesse Then did he destroy the Temple that he might rayse it vp again in three dayes by his glorious resurrection 1. Corint 15. 4. Then did Christ truely execute his Sacerdotall office as a Priest offering his body vpon the Altar of the Crosse 1. Pet. 2. 24. yea by the Crosse vpon the Crosse triumph ouer his enemies Coloss 2. 14. and by death ouercame him that is the Deuill who had the power of death Heb. 2. 14. Thus it may be apparant how wretched men are blinde to iudge aright of this mystery of the Câ—osse Wee must not then determine of spirituall things according to humane reason for as the eyes of an Oâ—le are dazeled with the brightnesse of the Sunne so is our vnderstanding in the apprehension of matterscelestiall The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neyther can hee know them because they are spiritually discerned 1. Corinth 2. 14. So the Iewes passe their iudgement of Christ as the Prophet foretolde it should be that he was despised and reiected of men that he was a man of sorrowes and had experience of infirmities And they hid their faces from him that he was despised and esteemed him not but deemed him plagued and smitten of God Esay 53. 3. 4. Iobs friends condemne him for an hypocrite and dissembler when they see his afflicted estate and peremptorily affirme that his children oppressed with the ruine of the house wherin they banquetted were iustly sent into the place of their iniquity
question how she should conceiue since she knew not a man thus resolueth her doubt The holy Ghost shall come vpon thee and the power of the most High shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the sonne of God Luk. 1. 35. First from hence wee may gather an vndoubted assurance of Vse 2 our saluation For as by the offence of one which is Adam the fault came vpon all men to condemnation so by the iustifying of one Christ Iesus the benefit abounded toward all men to the iustification of life as by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Rom. 5. 18. 19. He hath deliuered vs Heb. 2. 14. and blotted out the hand writing which was against vs Coloss 2. 14. Let vs therfore striue that we may be found in him not hauing our owne righteousnesse but his Philip. 3. 9. For the Lord payed the seruants debt the iust suffered the offendors punishment he bare our sinnes vpon his body on the tree and by his stripes we are healed 1. Pet. 2. 24. Vse 2 Secondly this is vnto vs an vnspeakeable comfort the body and soule of Christ our mediator was sanctified in the conception therefore are they a holy and spotlesse sacrifice whereby all our corruption is purged and his bloud doth clense vs from all sinne 1. Iohn 1. 7. By which we that once were farre off are now neare c. for he hath reconciled vnto God both Iew and Gentile by his Crosse Ephes 2. 13. 16. Christ his death hath freed vs from death his life from error his grace from sinne c. Vse 3 Thirdly the fulnesse of his saluation and innocency doth clense our poliuted Masse and at the last shall wholly and perfectly deliuer vs from corruption and by the same spirit wherewith the word sanctified his owne soule and body shall hee in the time appointed of God restore also our soules and bodies vnto his image 1. Corinth 15. 49. 50. For flesh and bloud u Tertullianus de resurrectione vnderstanding the sinnefull quality and not the essentiall substance cannot enter into the Kingdome of heauen Sweete are those words of x Bernardus in sententijs Barnard Mankind was sicke of a threefold disease in his beginning middle and end his birth vncleane his life wicked death dangerous Christ was borne liued and dyed his birth hath clensed ours his life instructed ours his death destroyed ours Lord remember mee when thou commest into thy Kingdom There is in these wordes an y Arnoldus Carnotensis de 7. vltimis Christi verbis Apostrophe wherein the holy thiefe turneth his speech from reprouing his fellow and offereth vp a supplication to Christ and becomming a famous Preacher offereth the sweet smelling odours of prayer and confession and put his blasphemous fellow vnto silence requireth the reward and honor of his victory and fayth Remember me O Lord c. This petition is misticall z Gueuara de monte Caluar parte 2. cap. 21. 22. and full of zeale for in sense and meaning he sayth thus much Oh holy a In hac â—ratiouâ— ista adprimè notanda sunt 1. Quiseam fudit latro 2 Cui Christo in 〈◊〉 vna pendenti 3. Vbi à cruce in qua ipse pepeÌ„dit 4. Quando cum tam morti vicinus esset c. Arnoldus Carnotensis Prophet O blessed Lord Iesu I doe adiure thee by the bloud which thou sheddest and entreate thee by the loue in which thou sufferest that when thou commest into thy Kingdom thou wouldest be mindfull of me And herein may we beholde a wonderfull faith if we consider eyther the person of this petitioner or of Christ to whom he maketh his request Of Christ hee now did hang vpon the Crosse the most despised amongst men most shamefully entreated loaden with tauntes and reproachfull contumelies yet this thiefe acknowledgeth him whom the Disciple b Maximus Episcopuâ— sermone qui est inter Ambrosianos 44. Leo primus de passione serm 2. Ioh. Hussus in Harmonoa passionis ex quatuor Euangâ—lijs denied honoured him suffering whom Iudas kissing betrayed of him the sweete witnesse of peace is treacherously tendred of this the griâ—uous wounds of the Crosse are honoured If the person of the Petitioner that which we heere reade is c Idem ibidem miraculous 1. hee confesseth his sinne 2. the innocency of Christ 3. â—raueth mercy is not withdrawne or held backe neyther by feare of the Iewes standing by nor of his owne torment nor his fellowes blasphemy nor the apparant infirmity of Christ but beleened in him whom he beheld dying in humane weakenesse as a fraile man whom the Apostles denied though they had seene him worke miracles by diuine power And in the course of his forepassed life no d Leo primuâ— de passione serm 2. exhortation perswaded no instruction taught no Preacher kindled this faith he saw none of those things which Christ before had done the healing of the sicke the giuing sight to the blind the raysing of the dead now ceased hee was not brought vp in the Schoole of Christ but in the dâ—nne of theeues where he lost if euer he had any all sense of humanity and godlinesse and yet now acknowledgeth him to to bee a Lord and King whom hee saw partaker of the like punishment asketh and looketh for a Kingdome of one crucified glory from a man extreamely dishonoured saluation from one condemned And indeed this consideration may astonish any For Abraham beleeued God but speaking from e Chrysostomus sermone de lâ—trone Iansenius in concordia Euangdica cap. 143. heauen Gen. 12. 16. Esay but setting vpon his throne of Glory Cap. 6. 1. Moses but appearing in the bush that burnt and was not consumed Exod. 3. 4. 5. others beleeued Christ but when hee was yet aliue and being present saw him call the dead out of their graues Iohn 11. 45. But this beholdeth him dying and prayeth vnto him as setting in heauen and maketh supplication vnto him as a King f Tanlerus in meditationibus de vita Iesu Christi cap. 43. whom the Iewes who knew the Law and the Prophets despitefully crucified acknowledgeth that it is in his power to giue the Kingdome of heauen and that then when his owne Disciples eyther denied or forsooke him Wonderfull therefore was this faith running from that cluster of grapes which was wrung from vnder the Wine-presse of the Crosse I speake not this to the end that any should too much admire this wretched man but worshippe and embrace Christ who at this time so debased in the eye of the world and according to the outward shew declared so great power and vouchsafed such mercy vnto him that so whosoeuer doth reioyce might learne to reioyce in the Lord 1 Cor. 1. 30. So rich is the mercy and so great the loue of God toward
anchor of the soule for it stayeth and holdeth vs fast amidst all the waues of doubting arising in the Sea of this world so that our ship is brought at the last by a right course to the quiet hauen of heauenly tranquillitie Heb. 6. 19. 10. 22. 11. 1. For the f Hilarius Canone 5. in Matthaum kingdome of heauen which the Prophets spake of Iohn preached and Christ professed and was in his power to bestow must be perfectly hoped for without any doubting else no iustification at all if faith be inconstant and variable 3. The vse of the g Tilenus ibid. vt supra Sacraments should be vnprofitable and not without suspition of mockerie if that grace whereof they are seales vnto the beleeuers be doubtfull and vncertaine neither can or may he who receiueth the signes of the body and bloud of Christ certainly beleeue that that body was crucified and that bloud shed for him and that he doth now and shall liue euer by the power of his death But all that are baptised into Christ haue put on Christ. For baptisme is properly the sacrament both of the new birth and adoption and investiture of the sonnes of God Galath 3. 27. and the Cup of blessing which we blesse is the communion of the bloud of Christ. 1. Corinth 10. 16. into whom through faith by the power of the holy Ghost wee are ingrafted as branches into the vine members to the head and shall be made partakers of eternall life and glory For Sacraments are the seales of righteousnesse Rom. 4. 11. which the Lord hath added to his promise of grace thereby to strengthen the weaknesse of our faith and to be as h In locis communibus classe 1. cap. 31. de Sacramentis Luther speaketh the day starre vpon which we looke pointing at the rising of the sunne of grace 4. This doctrine of theirs chargeth the holy Ghost with vntruth who doth in particular testifie to euery beleeuer the forgiuenesse of his sinnes whom God hath sent forth into our harts and by whom we cry Abba Father Gal. 4. 6. who also hath sealed vs and giuen vs the earnest of that his spirit in our hearts 2. Corinth 1. 22. Ephes 1. 14. Now sealing is vsed in such things which we desire should be safely and assuredly conueyed to those vnto whom they doe belong and that to this end that all suspition and the least doubt which may fall out may be taken away And an earnest is a pledge or caution put in whereby a promise giuen is so ratified as there be no place left for doubting And yet we cannot deny but that faith is oftentimes tryed and shaken with temptation for there is a strife between the spirit and the flesh euen in the holiest and best sanctified Romanes 7. 19. c. And iustifying faith is not alwaies a bright burning lampe but sometimes a smoking flax yet Christ who is full of mercy and compassion will not quench it Matth. 12. 20. neither must we iudge of our selues at all times according to the present feeling of spirituall comfort and ioy for often God doth deny that to his deare children whose iudgements are a great depth but if there abide in vs an endeuour and a desire it is enough So he accepted of Pâ—â—er in whose heart faith failed not but i Amabatintus quem negabat foris tametsi affectus metu constrictus torperet Leo primus serm 9. de passione Mansit files actu primo secundum intercepit periculiâ—â— metus confession of his mouth In a moment and for a little while God may forsake his but with great compassion will he gather them Esay 54. 7. Therfore let euery faithfull one k Augustinus de verbis Dom. serm 28. in Psal 88. presume not of his owne merit but of Christs mercy for by grace we are saued Eph. 2. 8. To publish that which thou hast receiued is not pride but duty and because the promise is sure not according to our deserts but his goodnesse therefore none should feare to tell of that whereof he cannot doubt 5. Neither small nor few absurdities would follow if we be vnresolued of the assurance of the forgiuenesse of our sinnes For first if by doubting wee l Sonâ—ius tom 2. expositionis articulorum confess August articulo 4. de iustificatione could apprehend eternall life or if it did iustifie a man then no promise more fit and conuenient for the same then that of the law which by reason of the vnperformable condition annexed therevnto of perfect obedience and fulfilling the same doth leaue the conscience in continuall doubting Secondly if iustification and pardon of offences be vncertaine or if beleeuers are to doubt thereof then should we not pray with the Apostles Lord encrease our faith Luke 17. 5. nor with the Father in the Gospell I beleeue Lord helpe my vnbeliefe Mark 9. 24. Neither the Apostle rightly admonish vs to prooue our selues whether wee bee in the faith and examine whether Christ Iesus be in vs except we be reprobates 2. Corinth 13. 5. 6. This doctrine of m Tzegodinus in locâ—s titulo de dilectione Dei doubting is to be auoided and hated of euery Christian as many waies hurtfull For first it nourisheth and mainteyneth that proud confidence which ariseth from the conceit of our owne righteousnesse Secondly it is the very butchery and torment of weake consciences Thirdly it offereth occasion to despaire of Gods mercy Fourthly it extinguisheth the trueth and sinceritie both of faith and loue towards God Fiftly it taketh away the patience and constancie in suffering persecution for the name of Christ and witnesse bearing vnto his Gospell Away then with this vnsetled doubting let it be remoued out of the hearts of the faithfull which maketh God a lyar Ioh. 5. 10. for n Chrysostomus de compunct true faith and constant hope is the ground-worke of our saluation and the guide vnto euerlasting life It is a worthy speech of an ancient o Bernardus in serm de fragmentis septem misericordiaruÌ„ Father I consider three things in which my whole hope consisteth the loue of Gods adoption the trueth of his promise and power of performance now then let my foolish thoughts murmure so much as they will saying who art thou how great is that glory what merits hast thou to obtaine it I will answer confidently I know whom I haue beleeued and am perswaded because he hath adopted me in his exceeding loue who is true in his promise and able to make performance can doe whatsoeuer hee pleaseth And this is a threefold corde which can hardly bee broken which I beseech you let vs take fast hold of and is let downe vnto vs from heauen our country vnto earth our prison this draweth vs vp into the presence of the great God who is blessed for euer AMEN Verily I say vnto thee this day shalt thou be with mee in Paradise Christ in mercy prayed for
punishment And though God exercise with sondry afflictions those his children whose sins he hath forgiuen yet they be chastisâ—ments not punishments inflicted for admonition r Augustinus tractatu 1 24. in Iohannis Euangelium not vnto condemnation and wholesom medicines which are applied to this end for the manifestation of our deserued misery amendment of our slippery life subiect to falling into offences and exercise of necessary patience 3 If we grant that there is a s Iohannis Chassanio in locis communibuâ— l. 2. c. 3. de commentitio Purgatorio Purgatory then it is to be supposed to haue been either before the comming of Christ or after but neither of these can be proued therfore there is none That there was any such place before Christ wherein the soules departed the body were tortured there can bee found neyther testimony nor example in the Law or Prophets to auer and confirm the same if we yeeld that such tormeuts were first appointed vnder Christ then is the condition of Christians far worse then that of such who liued vnder the law and so much should bee derogated from the benefit of our Sauiour whose grace is opposed to the law of Moses Ioh. 1. 7. for by it we are saued Eph. 2. 8. And God sent his son into the world not to condemne the world but that it might be saued through him Ioh. 3. 17. Neither could this agree with that promise whereby he assureth refreshing vnto those who labor and be heauy laden Mat. 1 1. 28. but it should rather lay more burdens vpon vs then release any and not take away but retaine sins to be satisfied for and to be purged after death And so the death of Christ should be frustrate of no moment or power But to thinke or speake this is absurd and contrary to all godlines for he himselfe hath purged our sins Heb. 1. 3 and his bloud doth clense vs from all our transgressions 1. Ioh. 1. 7. Reuel 1. 5. 4 If the faithful be iustified which none can wel deny but he who denieth the scripture to be true then haue they peace with God Rom. 5. 1. Esay 57. 2. and the spirit pronounceth them blessed who die in the Lord for presently they rest from their labors there is added a * Nâ—â— particle of consent euen so Apoc. 14. 13. But to be in peace and rest from labour and to suffer hellish torments for some yeeres together are incompetible and cannot stand together whatsoeuer the Tridentine councell hath decreed of which it may truly be said in way of admonition which was to the Troians of the t Virgilius 2. Aeâ—â—d haec in vâ—stros fabricata est machina murâ—s Ipsâ— dâ—li fabricator Epaeus GreciaÌ„ horse This engine is made to be the destruction of your Citie and of the Pope as of Epaeus he is the deuisor of that fraudulent work For there be no disputations which were had there extant as was the vse in ancient and lawful councels but a few u â—rotestatio concionatorum aliquet Augustanae Confessionis aduersus Concisium Tridentinum Gentileâ—us in examine Concilij Tridentiâ—â— lib. 5. Carolus Molinaeus in consilio super actis Consilij Tridentini sectione 99. Pluressi quis desideret ratioones petere eas licet in Apologia Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synodo Florentina habitâ— Authority of ancieÌ„t fathers against Purgatory Iustinus Martyr lib. quaesâ—â—onâ— resâ—onsionâ—m ad Orthodoxos quastione 75. naked decrees Canons published because for the greatest part they were deuised at Rome by the Bishop of that See and his fit instruments and creatures Monks and their Sophisters and so continually sent vp caried by the swift messengers who went to and againe from Rome to Trent so that it grew to be a common By-word that shortly the Post would bring the holy Ghost in a capâ—ase or budget from Rome whereby the irreligious dissembling of these Tridentine deceiuers was scoffed at who pretended that by earnest prayer disputations and conferences they searched out the truth and so as the holy Ghost inspired them penned and made Canons when as in very truth those holy Fathers euery one in his order did nothing else but with a graue nod confirm the decrees of their Iupiter of S. Angelo pronouncing one word onely but that very misticall Placet it liketh vs. After the x departure of the soules from the body the righteous are forthwith separated from the vnrighteous and brought by the ministery of Angels to their appointed places the soules of the righteous vnto Paradise where they enioy the company and sight of Angels and Archangels of Christ Iesus the Sauiour of the world the soules of the wicked into the pit of hell euery one kept in his deserued place vntill the day of the resurrection and recompence In what y Olympiodorus in 1 1. caput Eâ—lesiasiis Fulg 〈…〉 rem 〈…〉 ne peccato râ—m lib. 2. 〈◊〉 8 place soeuer a man is taken when he dieth whether light or darke that is whether in the filthy puddle of sinne or in pure holines of conuersation in the same degree and order shall he continue for euer for either he doth rest in the light of endlesse blessednes with the righteous and Christ our Lord or shall be tormented in darknes with the wicked and the diuell Prince of this world God when hee healeth our sinnes and suffereth no skar no token of any wound to remaine but with the cure giueth also beauty and comelinesse for so soone as he freeth vs from punishment he bestoweth also righteousnesse where is mercy there is forgiuenesse where forgiuenesse no punishment And describing the funerall rites and ceremonies of his time speaketh elegantly in this sort Tell mee what meaneth the burning torches at burialls why are Psalmes and Hymnes then sung Is it not because we thanke and glorifie God who hath crowned him who is deceased deliuered him froÌ„ sorrowes griefe and labours and keepeth him freed from anguish and feare of death with himselfe Are not Psalmes and Hymnes for this end for all these are the actions and exercises of such as be glad and do reioyce Remember what is then sung O my soule returnâ— vnto thy rest for the Lord hath been beneficiall vnto thee And againe I will feare none euill because thou art with me He that departeth goeth to rest for death is the hauen of quietnesse and being a Gregorius in lib. 5. expositionis ad 13. cap. 1. lib. Regum redeemed by the mercy of our Creator we haue this heauenly gift that when we are taken out of the earthly tabernacle we be placed in a heauenly mansion neither is there any forgiuenesse but in the bosome of our mother the Church before the day of our departure from hence for now is the acceptable time now is the day of saluation c. 2. Corinth 6. 2. If we behold Christ with the right eye of faith who was b P. Lombard lib.
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
after followed the captiuity of Babel and Zedechiah the King of Iuda was taken his eyes pulled out and bound in chaines Ierem. 52. 11. and in that graue wherein he was interred the liberty glory and peace of Iewry lay also buried This is the same whereof Esay speaketh cap. 57. 1. the righteous perisheth and no man considereth it in heart c. and are taken away from the euill to come 5 By gentle and fatherly corrections for eftsoone God taketh his rod in his hand and setteth before vs the infection of the plague and other like euils that taking warning by these wee may bee turned vnto him and escape further vengeance And thus the Lord rich in mercy delt with wicked Pharaoh for after the s Orosius lib. 1. cap. 10. conuersion of the waters of Egypt into bloud offering to the thirsty more grienous remedy of their punishment then it selfe was after the loathsomefilthinesse of the frogges creeping vpon all things cleane and vncleane after the fierie stinging flies swarming ouer the ayre and vnavoydable after suddaine death and generall ruine of their beasts and cattell after the furious boyles and runningsoares breaking forth of the whole body after the hayle mixed with fire destroying man beastes trees after the cloud of Caterpillers eating vppe euery greene thing and destroying the rootes of that which was sowen after the palpable darkenesse wherein hideous and dreadfull apparitions presented themselues after the vnsparing and vniforme death of the first borne in all the land followed the choaking of the prophane king with all t Quinquag inta milliâ— Equitum ducenta millia peditum armatorum numerat Iosephus Antiquitatum lib. 2. cap. 6. his in the red sea which made an end of this Tragedy Exo. 14. 28. And Amos to the same purpose c. 4. 8. I haue smitten you with blastings and mildew your great gardens and your vineyeards your fig trees your Oliue trees did the palmer-worm deuoure yet you haue not returned vnto me saith the Lord Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and taken away your horses c. I haue ouerthrowne you as God ouerthrew Sodome and Gomorrah c. And thus rising by degrees from the lesse to the greater 6 By the degeneration of all things u Memoria dignum est quâ—d vâ—tereâ— quidam tempora mundi siâ— distribuerâ—nt iuxta praeâ—ipâ—aâ— partes quae sâ—nâ— in homine Ita dicunt initio in genere humanâ— praecipue regnasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idâ—st excelâ—uisse sapientiam cum artes inuentae sunt c. secunda aetâ—s sui◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua sortitudo dominabatur in bellâ— imperia censiâ— tuta sunt c. à Nâ—â—roâ—â—o â—d Iulium Caesorem in hac regnat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t si enim insenecta mundi â—â—ltum est bellâ—râ—m â—amen non geritur res simâ—li vigore animorum labore Carion in Chronicorum lib. 1. Godlinesse religion discipline order fruites of the earth the faculties of soule and body For wee may behold with our eyes how all things languish dayly and haue not that power vertue in them now which they had some few yeeres agone they are enâ—eebled frayle corrupted without any vigour and strength the sâ—asons of the yeere haue not the same temper which their nature requireth the Sun x Sâ—lis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor iam iam est qnam â—uit Hipparchi Ptoâ—â—maei temporibus quae res proâ—ecto admiratione digna est dubitari euâ—m pâ—test virum propter senâ—ctuâ—em mundi quasi dilaâ—atur sol factus languiâ—ior paulatim ruente natura rerum an vero in hac senâ—cta terrae tanquam essâ—â—iae epus sit viciniâ—re positu solis â—am â—ouentis c. Philippus Melanthon Physiâ—â—s l. 1. seemeth not to shine and cast foorth his bearnes with such brightnesse now as heretofore the fruites hearbs and plantes want their former pleasant sweetnesse yea the whole frame of this world and all things in it seeme to lie a dying and fetching the last gaspe those euer honoured morall vertues Constancy Fortitude Patience Truth Chastity Temperance and the rest are become bare names we may reade of them in bookes that once they were wee cannot see them now in practise among men c. Veteres Rithmi Recessit hoc tempore Lex à Sacerdotibus Iustitia à Principibus Consilium à Senioribus Fides à Populo Amor à Parentibus Reuerentia à Subditis Charitas à Praelatis Disciplina à Literatis Studium à Scholaribus Religio à Monachis Deuotio à Monialibus Honestas à Iumoribus Timor à Senioribus Fidelitas à Militibus Concordia à Ciuibus Comitas à Rusticis Veritas à Mercatoribus Largitas à Diuitibus Castitas à Virginibus Maeror à Viduis Pudicitia à Coniugatis c. Vse 1 First wee may from hence learne to acknowledge the all-ruling prouidence of God who disposeth euery thing according to his owne pleasure Esay 44. 24. And to his will worketh hee in the Army of heauen and inhabitants of the earth Dan 4 32. Psaâ— 135 6. that men may say verily there is a fruit for the righteous doubtlesse there is a God that iudgeth the earth Psal 58. 11. Vse 2 Secondly hereby also is manifested the wonderfull and exceeding mercy of God who had rather spare then punish and is slow vnto wrath Rom. 2. 4. and therefore before hand warneth threatneth exhorteth c. for as hee liueth so will hee not the death of sinners but that they should repent and turn from their euill wayes and be saued Ezech. 33. 11. Vse 3 Thirdly from this practise of God the wicked are made vnexcusable in the day of anger and vengeance y Valerius Maximus lib. 1 cap. 2. for he goeth on slowly vnto reuenge but recompenseth the slacknesse of his comming with the greatnesse of his punishment hee doth not strike so soone as wee offend but for the most part long after and when wee haue forgotten our misdoings z Agathias de Imperio rebut gestis Iustiniani lib. 4. Est elegans Plutarchi libellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulatur Caelius Rhodinginus Lectionâ—â— Aâ—â—iquarum lib. 3. cap. 14. and euill deserts Therefore I seale vp this place with that earnest and hearty request God grant of his vnmeasurable and infinite mercy that wee may heare him so now warning feare him threatning obey him teaching patiently suffer him chastising as by him at the last wee may bee made partakers of those good things which neither eye hath seene nor eare heard nor can enter into the heart of man but such as he hath prepared for them that loue him 2. Cor. 2. 9. Now from the sixth howre was there darkenesse ouer all the land vnto the ninth howre The Iewes despised Christ the light of the world for he is the true light which lightneth euery man that commeth into the world
therefore set it downe in the Syriacke which Christ then vsed that both wee might better a Tossanus in consensu Euangelistarum Câ—lminus in Iocum conceiue the cause why the Romane Souldiers and other standers by said that hee then called for Elias in respect of that affinity and likenesse of sound the wordes Eli and Elias as also that it might make a deeper impression in the minds and memories of Men. For it is as much as if he should represent him speaking the selfe same words in the same manner which he did hanging vpon the Crosse wherefore they are the more aduisedly to bee weighed for in them is liuely described an b Musculus in Math. 27. Psal 22. expresse Image of the qualities of hope and faith wrastling against despaire and how it encreasâ—th and by what degrees it waxeth and cannot in any resemblance eyther more fully or better be expressed then in this temptation of Christ For first hee willingly entereth into the beginning of his bitter passion and therefore when the time thereof drew neare and hee was to eate the last Paschal Lamb with his Disciples himselfe the true Lambe ready to be sacrificed thus speaketh vnto them with desire haue I desired or heartily longed to eate this Passeouer with you before I suffer Luc. 22. 15. And that heauenly discourse which c Continetur ille sermo cap. 14. 15. 16. Iohannis hee made with those his Apostles partly at supper time partly after it was ended when now the howre of his death was at hand so appointed by his Father with what prompt readinesse and cheerfulnesse of mind he vndertooke it that one clause is sufficient proofe As the Father hath commanded so I doe Iohn 14. 31. shewing apparantly the truth of that position he made his soule a sacrifice for sinne and was so offered because he so would Esay 53. 10. Heb. 10. Secondly in the Garden stricken with feare entring as it were into the Lists to combate with death and sensiblie feeling the infirmity of the flesh which hee tooke falleth flat vpon his face and prayeth Father if it be possible let this cuppe passe from me that I drinke not of it but that wee may know how this was the voyce of weakenesse not vnwillingnesse he recalleth it by a spirituall correction yet not as I will but as thou wilt And lest it should enter into the heart of any to conceiue that this was not vttered in earnest he three times repeateth it three times resigneth himselfe ouer to his Fathers will Math. 26. 36. 39. 42. c. Thirdly the temptation increasing he beginneth to feele a grieuous agony and incredible torment of minde sorrow melting the soule whereby the body is not onely dissolued into sweate but trickleth forth vpon the ground in congealed droppes of bloud and extreamely weakened in all the powers thereof vtrereth so lamentable a complaint as is vnmatehable and vnheard of in all the worlde before this For now the tempest of Gods wrath rushed vpon him the whole burden of our sinnes lay heauy vpon his soule hee was touched with the sensible feeling of all that woe and misery which all mankind had deserued and therefore crieth out My God my God why hast thou forsaken mee yet not desparing but tempted with despaire apparant in this for he doth in the very extremitie acknowledge that God to be his God who seemed to haue forsaken him And therefore doth not charge the Father as though he had exposed him without cause to the shame ignominie and torment of the Crosse but of his owne accord spreadeth his armes and stretcheth forth his hands to be fastened vnto it with iron nayles and how great and d Arnoldus Carnâ—tâ—nsis de sâ—ptem vltimis verbis Dâ—mini entyre this obedience was he then manifested when he shewed how he was lesâ—er and equall vnto him Thus standeth the case with the godly in the sharpe assaults of tempation First they are ready and contented to beare all extremities whatsoeuer it pleaseth God to lay vpon them as Paul not to be bound onely but to dye for the name of the Lord Iesus Act. 21. 13. And this was that resolute minde of those choice and deuoted souldiers the first planters of religion who enlarged the territories of Christian profession on euery side among the Gentiles and made an honorable and worthy on set vpon the difordered and fierce multitude of Barbarous nations Secondly when the heate of temptation increaseth and the deuill that Lyon seeking whom hee may deuoure no lesse then destruction will satisfie him violently throweth out his fiery darts they begin to feele the weaknesse of flesh and bloud and horrour of death yet so as they refuse not to beare the most grieuous things which can bee laid vpon them And this is â—t whereof Christ put Peter in minde when thou wert thou girdest thy selfe and wentest whether thou wouldest but when thou shalt be olde thou shalt stretch forth thy hand and another shall girde thee and lead thee whither thou wouldest not signifying by what death he should glorifie God c. Ioh. 21. 18. 19. For e Nicephorus Calistus lib. 2. cap. 36. Caluiâ—us in 21. Iohannis Georgius Wirth in Harmonia lib. 5. cap. 73. whether he endured the paines of the Crosse as some thinke or any other kinde of torment yet in him the flesh did iust against the spirit for death is one of the last most terrible thinges the king of feares as Bildad nameth Iob 18. 14. Therefore the Apostle giueth this precept to his scholler to be partaker of the afflictions of the Gospell according to the power of God 2. Timoth. 1. 8. that which hee giueth for both beleeuing and suffering are gifts Phil. 1. 29. 3. In this force and rage of tryall that suspition doth sometime creepe into the mindes of the most righteous and grieuously affright them that their faith and hope whereby they rely vpon God and trust in him is vaine and fruitlesse because they see no present helpe no light of comfort to shine forth vnto them Thus Iob cap. 11. 17. 18. powreth out his distressed soule and complayneth himselfe vnto God thou renuest thy plagues and increasest thy wrath against mee changes and armies of sorrowes are against mee wherefore hast thou brought me out of the wombe O that I had perished and that no eye had seene mee And Dauid by a strong asseueration certeinly I haue clensed my heart in vaine and washed my hands in innocencie for daily haue I been chastised and punished euery morning c. Psal 73. 13. 14. The whole Church of Iudaea after a most humble and affectionate petition for mercy being now ouerwhelmed with the swelling waues of numberlesse tribulations at the last breaketh forth as hartlesse and despayring of any reliefe I haue powred out before thee O Lord my wounded heart wherefore doest thou forget vs for euer and forsake vs so long time Turne thou vs vnto thee O Lord
For application hereby we are taught religiously and Vse with reuerence to meditate vpon the passion of Christ Now the meditation is threefold First historicall testifying that Iesus the sonne of the Virgin Mary crucified and dead vnder Pontius Pilate is the true Messias promised to the Fathers foretold of the Prophets in whom all things are exactly fulfilled who redeemed the world and gaue a price of r Huius sanguis tam potens ad priuilegium tam diues fuit ad pretium vs si vniuersit as captiuâ—rum in Red-â—â—ptorem suum crederet nullum planè tyrannica vincula retinerent Leo ferm 7. de passione Dom. greater value then the world And in this part of meditation these circumstances are remarkable first who suffereth 2. what 3. where 4. when 5. why euen that hee might deliuer man from sinne the wrath of God and eternall death and bestow vpon him blessing and euerlasting life for there is one God and one Mediator between God and man euen the man Christ Iesus 1. Timoth. 2. 5. The second spirituall s Lutherus in concione de Christi passione meditanda when we considerately and deeply discusse the impulsiue and small causes of his passion with the effects and fruitfull application thereof which being rightly balanced in our hearts doe represent before our eyes 1. The seueritie and rigour of Gods iustice which Christ perfectly obeying the law and susteyning the punishment due to mankind hath fully satisfied 2. The grieuousnesse of the wrath of God against sinne which could not bee mitigated and appeased but by the bloud and death of his onely begotten sonne the greatnesse of the medicine sheweth the greatnesse of the wound Esay 53. 5. 3. The abundant riches of the mercy and loue of God who so loued the world that he spâ—reâ— not his owne and onely sonne but gaue him for vs all Rom. 8. 32. Ioh. 3. 16. 4. The t Vulâ—era Christi Ciuitates Refugij Fidenter dico quod ex me mihideest Vsurpâ— mihi ex vulneribus Domini Bern. serm 6. in Cant. exceeding loue of the Sonne toward vs who willingly the Dietie resting and not shewing forth it selfe did vndergoe so many miseries and laid downe his soule for our sake Ephes 5. 2. The third exemplarie that we should imitate his vertues obedience toward the Father loue towards his Church huntilitie mildnesse patience faith and hope of endlesse glory as both himselfe and Apostles exhort Matth. 11. 29. Ioh. 13. 14. Phil. 2. 5. 1. Pet. 4. 1. c. THE SEVENTH AND LAST WORD a VVord of Obedience and Deuotion LVKE 23. VER 46. And when Iesus had cryed with a loude voyce he said Father into thy hands I commend my spirit and hauing said thus he gaue vp the Ghost THE ANALYSIS THis is the happy End of Christ his passion and as it were a triumph wherein he doth professe God to bee the faithful keeper of his soule and is the last word hee vttered vpon the Crosse In which two things offer themselues to our consideration the word it selfe and the circumstances thereof The circumstances are partly precedent partly consequent Precedent two one of time when he had cryed the other of the manner how it was pronounced with a loude voyce Subsequent and those twofold first of time hauing saide thus second of an Action following he gaue vp the Ghost The word it selfe in which be obseruable 1. the person commending his soule necessarily implied in the verbe of the first person Christ Iesus I commend 2. the commende if I may frame such a word God Father 3. the thing commonded my spirit 4. the place of keeping that which is committed Into thy hands Or according to the vsuall distribution of circumstances Who what to whom when where And when Iesus had cried with a loude voyce This speech Theophilact calleth a word of freedom wherby he procured liberty for vs taken out of the prison of hell and was not naturall for men who are afflicted with long and grieuous torment drawing neere vnto death doe vsually faint and speake with a languishing and scarce audible voice their strength being consumed and wasted a Barnardus sermone in â—eria 4. hebdomadae penosae To die is great infirmity but to die thus great power he alone could lay downe his soule and take it vp againe Doct. Christ willingly by no constraint dyed Ioh. 10. 17. therefore the Prophet by a peculiar phrase of the Hebrew tongue vnusuall in other languages expresseth the same when hee saith that b Renueâ—herus in 53. caput Esaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexius Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule made it selfe a sacrifice for sinne Esay 53. 20. and in the Gospell commending his loue towards vs he doth it vnder the figuratiue name of Baptisme Luc. 12 20. I haue a c De varia vocabuli Baptismi acceptione Damâ—scenus fidei Orthodox lib 4. cap. 10. Baptisme to be baptized with and how am I strayned vntill it be accomplished thereby manifesting his vehement and earnest desire and therefore foretelleth his Disciples how hee must suffer and goeth vp with them vnto Ierusalem the place appointed for his death Math. 20. 17 If hee would not haue vndergone his d Georgius Wirth de vita Christi ex Euangelijs l. 〈◊〉 cap. 39. passion he might haue auoided it which he foreknew and easily made frustrate all the the plots and vtterly ouerthrowne the power of the Iewes Math. 26. 53. but hee yeelded and therfore first goeth into the garden well known to Iudas the traytor Secondly meeteth his enemies who came to apprehend him thirdly asketh whom they seeke fourthly openeth himselfe vnto them vnknowne before fiftly by his word striketh them to the ground and suffereth them to rise againe sixtly reproueth Peter vsing the sword in his defence seuenthly admitteth not the assistance and protection of Angels which he might haue done eightly exerciseth not his almighty power for his escape and safety which hee shewed in healing of Malchus but suffered himselfe to be taken led away vnto Caiphas and Pilate Ioh. 18. 1. 2. 3. c. For so it e Non ex necessitate passio Christi fuit sed voluntaria neâ— captus est a Iudaeis sed à seipso â—blâ—tus quando vult â—apitur quando vult elabitur quando vult suspenditur quando vult tenetur Ambrosâ—n 4. Lucae was requisite both for the effecting of our iustification Rom. 5. 6. 7. and making the attonement with God 2. Cor. 5. 19. The vse of this doctrine is that we should willingly giue our selues againe to him who gaue himselfe for vs. So Paul I beseech you brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruice and be not conformed to this world but be transformed by the renuing of your minds that ye may proue what is that good that acceptable and perfect wil of God Rom. 12. 1.
word of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the testimony which they maintained are said to crie with a loude voyce vnder the Altar for vengeance Reuel 6. 9. 10. Furthermore it is an vsuall phrase in Scripture concerning the dead that they are gathered to their people as of Abraham Gen. 25. 8. and Aaron Numb 20. 24. therefore that people is and liueth for this cannot truely bee affirmed of the bodies laid and rotten in the graues because they bee no people but carkases and so come not to the company and societie of the Saints And for this cause the Iewes call the place of buriall the house of the liuing x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the soules of the faithfull departed doe liue eternally in the sight of God And that testimony of our Sauiour Christ is most pregnant whereby he doth strengthen and comfort his Disciples against the terror and cruelty of persecutors in this sort Feare yee not them which kill the body but are not able to kill the soule Math. 10. 28. And beside all this the dead are often in Scripture stiled y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter mortem somnum ista est 1. Somnus obrepit nescientbus sic mors 2. Somnus quieteÌ„ praestat laboribus mors curis miserijs omnibus 3. Somnus non animaÌ„ sed corpus occupat Mors non animam sedâ— corpus occidit 4. Somnus alijs laeta alijs tristiae offert somnia Mors alijs solatia alijs tormenta 5. Somnus habet â—esurgendiâ—spem mors resuscuandi 6. Somnus recreator est corporum vt TertuluÌ„anus de anima redintegrator virium probator valetudinis pacator operum medicus laborum ita morsrenouat recreat reparat hominem 7. Somnus facile cedit inclamanti mors Christo excitanti Et apud virtusâ— lioguae authores Grecae Latinae Mors somnas appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sic Lycophron in Cassandra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus in Argonauticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eumenisi Aesehili mortui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Callimachus Epigramate 14. 21. Moschus Iudillio 3. Virgilius 10. Aeneid Dura quies ferreus somnus Horatius Carminum lib. 1. 24. Perpetuus sopor sleeping as 2. Sam. 7. 12. 2. Chron. 9. 31. Dan. 12. 2. 1. Corinth 15. ver 18. Iairus daughter Math. 9. 24. of whom it is remarkeable that Saint Luke saith cap. 8. 55. how when Christ raysed her to life her spirite came againe therefore it was not extinguished with the body And Paul desired to be dissolued and to be with Christ Phil. 1. 22. Lastly to conclude our Lord and Sauiour thus reasoneth against the Saduces who denied the resurrection from the dead and the immortality of the soule Math. 22. 32. Those whose God the Lord is by an euerlasting couenant they must also liue euerlastingly for he is not the z Zanchius de operibus creationis Parte 3. lib. 2. cap. 8. Hemingius in Syntagmate loco De statu animae post mortem corporis God of the dead but of the liuing And the reason is for no eternall couenant is made or kept but with those who liue also eternally because if one part of the confederators vtterly perish then the league made cannot be perpetuall but ceaseth For how can it performe that which it hath promised or how can God make his promise good vnto it except he preserue it aliue But God is the God of Abraham Isaacke and Iacob and therefore they liue And so much hitherto of this for it were needles to heape vp many arguments and proofes for confirmation of that whereof no a Est integer liber Augustini de immortalita te animae Aeneae Dialogus de eadem Nicetas in Thesauro lib. 〈◊〉 cap. 16. Christian doubteth much lesse fitting to adde the reasons of Philosphers b Si cui animus sit Philosophorum rationes cognoscere quibus animae immortalitatem confirmant consulant Platonem l. 10. de Repub. l. 10. delegibus â—eiusdem etiam Pheâ—onem Axiochum Apologiam Socratis Ciceronem Quaestionum Tusculan lib. 1. Xenophongem Institutionis Cyri lib. 8. Macrobium Cardani etiam de hac materia Integrum tractatum Marsilium Ficinum Antonij Poli libros septem de veritate animae rationalis ad Gregorium 13. Bodinum in Theatro Naturae among which it cannot bee denied but that some are demonstratiue yet many thorney and hard to bee vnderstood and scarce intelligible euen to those who are most conuersant in their writings Therfore to end with the words of Nemesius c Lib. de natura homini cap. 2. Let the doctrine of the holy Scriptures suffice content vs whose proofe is infalliable because inspired of God This may be a powerfull motiue to stirre vs vp to the practise of holinesse and abstinence from sinne and all vncleannesse knowing that after this life the soule shall returne and be reunited to the body raysed from death and so eyther enioy eternall happinesse or bee tormented with endlesse punishment for there is a double sentence Goe yee cursed into euerlasting fire appointed for the diuell and his angels or Come ye blessed and possesse the Kingdome prepared for you from the beginning of the world Math. 25. 34. 41. and they shall come forth that haue done good vnto the resurrection of life and they that haue done euill into the resurrection of condemnation Iohn 5. 29. for the vnrighteous shall not inherite the Kingdome of heauen 1. Corinth 6. 9 neyther any vncleane thing enter into the new Ierusalem Reuel 21. 27. And indeed this is the onely or chiefe reason why men runne headlong into all kind of wickednesse and defile themselues with most vile and base vncleannesse because this opinion is deeply setled in their hearts that the soule and the body doe perish together Wisdome 2. v. 3. 4. And by this you may easily iudge what spirit it is by which the Bishops of Rome are led For it is reported of d Grinaeus Leo the tenth that he procured two famous Philosophers to dispute before him the subiect matter of whose discourse was touching the state of the soule after death the one reasoning so strongly as he could for the immortalitie thereof the other against it and the determination being referred to himselfe as the chiefe moderator tooke vp the controuersie with this conclusion that the speech of the former seemed to bee true but the latter better pleasing and made a more cheerefull countenance adding that the old verse of * Redit in nihilum quod fuit ante nihil Cornelius Gallus liked him wel That which sometime nothing was nothing becomes again But wee must hold this for an vnquestionable and vndoubted truth that God is iust rewardeth the righteous and punisheth the wicked For many of them that sleepe in the dust soall awake some to euerlasting life and some to shame and perpetuall contempt Dan. 12. 2. And hauing
thus said he gaue vp the ghost The death of Christ is expressed by three seuerall formes or manners of speech in the Gospell hee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathed out the spirit in this place Christ cryed with a lowd voice and yeelded vp the Ghost Math. 27. 50. he bowed down the head and gaue vp the Ghost Which varietie of words are therfore more seriously to be weighed because in them is expressed a great difference betwixt the death of Christ and others for his alone was willing and therefore hee laid down his soule Iohn 10. 18. so that the Centurion at this wonderfull sight is mooued to beleeue and vttereth so much in plaine termes that he was the sonne of God Marc. 13. 39. Crying with a loud voice yeelded vp the Ghost Hee did not 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now speake as other men doe when the time of their dissolution is come and be ready to cast forth the last breath but of his owne accord with a loud voice calleth vpon death not daring otherwise to presume for to come hee yeelded the Ghost at his own pleasure fulfilling all the e Arnoldus Car 〈…〉 de vltimis septem Christi verbis legall sacrifices and making an end of all the darke and obscure ceremonies Who so sleepeth who so putteth off his garments who so departeth from any place when hee will as Iesus dyeth vnclotheth himselfe of the flesh and leaueth this 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world Bowing downe f Tanlâ—rus de meditatiâ—â—â—us vitae Iesu Chrisâ—i cap. 51. his head giuing his last farewell and bidding adew to the earth and offering the kisse of peace In g Geâ—gius Wirth in Harmoniaex Euangelijs lib. 5. cap. 59. vs it is otherwise wee first dye then dow down the head but he boweth downe his head then dyeth declaring that hee is the Lord of death and doth all things according to his owne will hee gaue vp the Ghost being obedient vnto the death Hee left to breath Hee gaue the last breath his holy soule passing out of his vndefiled body Christ died not in h Herâ—tici nonnulli veterâ—s fictè putatiuè tantum passâ—â—â— blasphemed euerunt vt Simoniani Siturniani Basilidiani Marcionitae Manichaei Alij diuinitatem passam esse tradideruÌ„t vâ— Theopaschitae Eutuchiani Seueritae Armâ—niani de quibus Epiphanius Augustinus Theodâ—â—ctus shew and a false appearance but in truth the soule being locally parted and separated from his 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body yet the deitie forsooke neither but continued hypostatically vnited to them both the Sonne of God died not in his Godhead but in his humanitie and flesh 1. Pet. 3. 18. for otherwise neither could the iustice of God haue been satisfied nor his truth answered as hath been more fully handled in the first word Vse The benefit and fruit which wee receiue from this his death is manifold 1. First Iustification and the pardon of our sinnes that they come no more into the sight of God Christ is exalted and lifted vp vnto the i Leo primus depassione Domserm 10. crosse and so turned death vpon the author of death and by opposing his passible flesh hath broken all principalitie and aduerse power being content to admit the boldnesse of that ancient enemie against himselfe raging against that nature which was obnoxious vnto him and presuming there to bee a challenger of the debt where he could not find the least signe or token of any sin Therefore that generall and deadly hand-writing of our thraldome and misery is cancelled and the bond of our captiuitie is come into the hand of the Reâ—eemer whom the Father sent to bee a propitiation for our offences 1. Ioh. 4. 10. 2. Secondly deliuerance from the power of the deuill for the seed of the woman hath broken the head of the serpent Gen. 3. 15. and loosed the workes of the deuill 1. Ioh. 3. 8. 3 Thirdly the restitution of our peace for by his bloud we are reconciled Coloss 1. 19. and he hath broken down the partition wall Ephes 2. 14. and tasted of the deadly cup for our sakes The bloud of the k Augustinus de 5. heresibus Phisitian is shed and made the curing medicine of the phrentique patient 4 Fourthly the destruction of death and feare therof so that it is to the godly no more but a bare name yea the birth-day of life the entrance into heauen Threfore the Apostle tryumphingly asketh O death where is thy victorie O graue where is thy sting The sting of death is sin and the power of sin is the law but thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Osea 13. 14. I. Cor. 15. 54 For hee tooke vpon him the nature of mankind that the l Cyrillus lib. 4. in Iohan. cap. 12. Leo primus serm 2 de Natiuitate hac similitudine videntur multùm delectari Patres nam ea â—si sunt Nazianzenus cratione de Paschate Gregor Magnus hom 25. in Euangelia Damascenorth dexae fidei lib. 3. cap. 27. c. deuill the first author of death might bee ouercome by his owne invention for swallowing the baite of his manhood hee is strucken with the hooke of his Godhead Heb. 2. 14. 5 Fiftly the regeneration and restitution of our nature by the holy spirit for Christ hath not onely by his death obteined the pardon but the purging also of our sins and is made vnto vs wisdome righteousnesse redemption and sanctification 1. Corinth 1. 30. Once dead that wee might for euer dye vnto sinne Rom. 6. 6. and liue now no more according to our owne will but his who hath died for vs 2. Cor. 5. 17. m De his vide plura in Dictionario pauperuÌ„ Thus haue I finished the n Augustinus de Ciuit. Dei lib. 22. cap. 30. taske of this worke such as it is small in volume great in labour If any thinke I haue spoken too much let him pardon that if sufficient giue thanks not to me but to God Amen CERTAINE RVLES and directions teaching euery Christian how to die well according to these seuen last words of Christ. Vt of these last words of Christ some very denoute and religious persons haue collected framed an Art how to die well which I will as it were in a little table Christian o Fredericus tertius Imperator aliquando interrogatus qâ—â— in 〈◊〉 praeâ—ipâ—am operam â—omâ— in hac â—â—ta ponere deberet respondit in agnitione Dei â—â—arte mori 〈…〉 Reader represent vnto thy sight that we may learne to number our dayes aright Psal 90. 12. and end our liues with comfort Therefore 1. Let vs forgiue our enemies as Christ here did for if we doe not neither will our heaâ—eâ—ly father forgiue vs Matth. 18. 35. And it is not enough thus to doe in word but the tongue and the heart must concurre in one 2 Let vs take order for
our outward estate and dispose therof Thus Christ commended his mother to the care of Iâ—hn the Euangelist by him to bee prouided for And God commandeth Ezechias now sicke to set his house at a stay Esay 58. 2. And this hath alwayes beene the practise of the godly to preuent thereby future inconueniences which might insue as appeareth in Abraham Cen. 25. 5. 6. and Dauid 1. King 1. v. 33. 34. c. 3 Wee must acknowledge and bewayle that time of our life which we haue formerly mispent so did the good theefe not trusting in any works or merites of our owne but craue pardonat Christs hands for all our offences committed It is a righteous confession of Bernard I haue liued wrâ—tchedly forgiue O Lord my transgressions it is sufficient for â—e vnto all righteousnesse to haue thee mercifull against whom I haue sinned And repent speedily life is here eyther lost or gained No repentance is too late so it be true so long as wee continue in this world yet put not off deluded by vain hopes thy conuersion vnto the last breath for why should we appoint that time in which wee are not masters of our owne thoughts 4 Pray feruently Christ out of the 22. Psalme powred forth the complaints of his soule vnto the father And for this cause haue in a readinesse some choice places of Scripture and by continuall meditation make them familiar vnto thee that they may bee helpes and furtherances in stirring vp and kindling thy deuotion Remember thy Creator in the dayes of thy youth Eccles 12. 1 for cursed is he that consecrateth the beautifull flower of his youth vnto the diuell and leaueth the corrupt dregs of old and decaied age for God Hide the commandements of God in thy heart thâ—â— thon sinne not against him Psal 119. 11. The p Gregorius magnus homiliâ— sexta in Ezâ—chielâ—m Word of God sheweth his nature in the reformation of thy life excellency in promises of reward dread fulnesse in terrors of punishment â—t is holy in precepts glorious in promises terrible in threatnings 5 Thirst after the kingdom of God and desire it as the Hart doth the forntaineâ— of water Psal 42. vers 2. For as those who trauell in the night doe long to see the morning arise and the day dawning so the godly wandring in the thicke misty darkenes of the world doe expect with desire that blessed light of which the Prophet In thy light weâ— shall see light Psal 6. v. 9. Wherof they haue some taste in thiâ— life as Peter in mount Tabor Matth. 17. v. 4. and Paul when he was taken vp into the third heauen 2. Cor. 12. v. 4. in that to come we shall behold the things themselues and bee partakers of the ioyes which now are not seene wherein no voyce of mourning shall be heard Esay 65. 19. but God shal wipe all teares from our eyes Reu 22. 4. and Christ our Lord set a crown of glory vpon the heades of his children 1. Pet. 1. 4. Monacha St Augustines q Augustin Conf. l. 9. c. 10. mother discoursing of these the like things with her sonne rauiâ—â—ed by the consideration therof brake forth What doe I here I am delighted with nothing of this life let vs fliâ— let vs flie from hence out of the miseries of this world to the eternall ioyes of heauen 6 When wee are tempted of the diuell let vs oppose against him this Consummatum est of Christ it is finished and driue him baeke with the word It is that rod and staffe by which wee are comforted Psal 23. vers 4. and sword of the spirite Ephes 6. 17. with which wee may fight prosperouslie against sinne and Sathan and a shield to those that trust in the Lord Prou. 30. 5. 7 Resigne thy soule to God and die in the middest of humble and hearty prayers As they who desire to sleepe quietly procure themselues a bed of soft feathers euen so those who would haue an happy departure out of this life and rest sweetly in Christ must be frequent and continually exercised in prayer Lord Iesus saith Stephen receiue my spirite c. and he fell a sleepe Act. 7. 60. And Polycarpus standing at the stake ready to be consumed to ashes giueth God hearty thanks that vouchsafed to make him worthy to suffer death for his sake Iohn Hus ledde forth to the place of his Martyrdome yeelded his blessed soule with these words Iesu thou Sonne of God who didst suffer for vs haue mercy vpon me It is reported of the Emperour r Gulielmus Zenocharus de vite Charâ—li 5. lib. 5. Charles the fift that a little before his death he had cominually in his month that of the Prophet In thee O Lord haue I put my trust let mee not bee confounded deliuer me in thy righteousnesse Into thy hands I commend my spirit thou hast redeemed me O God of truth And let vs all continue in prayer and supplications and sende Ioachimus Aâ—eust in Postilla libelle peculiari de Artc â—â—oriâ—ndâ— conscripte forth vnto God the sighes of sorrowfull and contrite heartes These are the heauenly weapons the spirituall defences and the diâ—iâ—â— Armour FINIS AMa amorem illius oui amore tui amoris descendit in vterum virginis ibi amorem suum amori tuo copulanitâ— humiliando se sublimando te coniungendo lumen suae aeternit at is limo tuae mortalitatis Augustinus de catechizandis rudibus MEditatio Dominicae passionis praecellit omnia mundi huius exercitia si cum deuotionis intimae feruore fuerit continuata conscientiam meditant is purificaet intellectum in omni cogitatione verit at is illuminat affectum in Dei amorem suauiter inflammat facit omnia huius mundi oblectamenta contemnere nulla quantumlibet dura vel contraria formidare libidinem exterminat luxuriam tam ment is quam corporis edomat invidiam fugat gulam refrenat auaritiam sedat acediam inflammat iram mitigat superbiam radicit us extirpat Mentem denique quam passio Christi veraciter occupat nulla rei carnalis passio fatigat Tritemius in Operibus spiritualibus homil 16. de Quadragesimae jejunio HOdie crux sixa est seculum sanctificatum est Hodiâ— crux fixa est Daemones dispersi sunt Hodie crux fixa est mors subuersa est Hodie crux vicit mors victa est Hodie Diabolus vinctus est homo solutus Deus glorificatus est Augustinus in sermone de Parasceue FINIS