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
is but a nest of of straw and clay soone shaken a peeces many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19. 24. vpon many the Sunne hath sett in the euening to whom it neuer appeared rising in the morning So was it to the rich glutton in the Gospell Luc. 12. 20. And for this cause let vs liue soberly iustly and godly in this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now present world Titus 2. 12. For now is the acceptable time now is the day of saluation 2. Cor. 6. 2. heere life is either lost or kept and what shall it profit a man to get the whole world and loose his soule Matth. 16. 26. And therefore let vs worke forth our saluation with feare and trembling Philip. 2. 12. and bee carefull least at any time our hearts be ouerladen with surfetting and drunkennesse and the cares of this life c. Luc. 21. 34. And so I close vp this point with the holy prayer of the Apostle The God of peace sanctifie vs throughout that our spirits and soule and body may be kept blamelesse vnto the comming of our Lord Iesus 1. Thessal 5. 23. But Iesus said Father forgiue them they know not what they doe Hitherto hath been opened some antecedent circumstances of this prayer now followeth the prayer it selfe which Christ made vpon the Crosse In which as in the rest nothing is of little respect nothing to be neglected Among s Pelargus in 7. Christi verba men it is vsuall that wee obserue carefully the last wordes of our friends especially such as are vttered vpon their death beds and esteeme them either as t Plato in Apologia Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesies of future euents or as testimonies of their nature and faith for that one day of our departure from hence doth as it were giue sentence of the qualitie of all the daies before past Therefore some called the testaments and last wills of men the looking glasses of their conditions Much more are those words of Christ remarkeable and worthy deepe consideration vttered then when he was ready to vndergoe and suffer a shamefull death for the reconciliation of our sinnes and are as the swanlike song before his funeralls and that not onely an euident witnesse of his innocencie patience and other vertues and certeine infallible proofes of his tender loue toward his Church and wholesome instructions how we may die well and happily but also the perfection of all those actions which are propounded vnto vs for imitation The Holy Ghost hath vouchsafed to record in Scripture the last speeches of the Saints as of Iacob Gen. 49. 1. 2. c. Moses Deut. 31. 32. Ioshua 24. Dauid 2. Sam. 22. 23. Zachary the sonne of Iehoiada 2. Chron. 24. 22. Stephen Act. 7. 6. In all which though there be something worthy especiall note yet aboue all these passing speeches of Iesus Christ our Sauiour Apostle and high-priest of our profession Heb. 3. 1. are deepely to bee engrauen in our hearts To come then to the doctrine and instruction of this place nothing is heere done without the will of God for it is expresly said of the Apostles in their prayer after they were cast out of the Temple and sent away with sharpe threatning by Annas Caiphas the Elders Scribes and others of the kindred of the High Priest that whatsoeuer he suffered was before determined by the counsell of God to be done Act. 4. 28. Therefore in his great extremities and agony in the garden Math. 26. 39. where he swet bloud and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clodded droppes trickled vpon the earth Luk 22. 44. an example singular and without Parallel hee acknowledge God for his louing Father When wee wrastle and struggle with most grieuous calamities and bee compassed about with greatest sorrowes yet euen then wee must vndoubtedly perswade ourselues that God standeth no lesse kindly and gratiously affected toward vs then if we did enioy the greatest worldly ease and pleasure that could be and were free from all trouble and griefe whatsoeuer for whom he loueth he doth chastise Prou. 3. 16. And the greatnes of his loue appeareth thus for we are now corrected that hereafter wee might not bee condemned 1. Corinth 11. 32. and feele the Rodde of a father to amendement not the sword of a Iudge for punishment And therfore the Apostle enformeth vs after this fort my Sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for he scourgeth euery sonne whom he doth acknowledge if you bee without chastisement whereof all are partakers then are you bastards and not children Moreouer we had the fathers of our bodies which corrected vs and wee gaue them reuerence should we not much rather be in subiection vnto the father of spirits that we might liue for they verily for a few dayes chastised vs for their own pleasure but he correcteth vs for our benefite that we might be partaker of his holinesse Heb. 12. 5. 6. 7 c. And hereby is brought to passe that many eminent vertues doe spring vp and flourish in vs as Faith 1. Pet. 1. 5. 6. Prayer Esay 26. 16. Patience Iob 1. 21. Humility 2. Chron. 32. 26. Obedience 2. Sam. 15 25. 26. And Dauid else where doth freely and from his heart acknowledge that before he was afflicted he went astray and therefore good that he was troubled Psalm 119 67. 71. For as the stars shine brightest in the darkest night and sweet spices when they are bruised smell most pleasantly so true Christian profession is most apparant vnder the Crosse Therefore wee glory in tribulation saith the Apostle Rom. 5. 3. For God striketh not with a purpose to wound but heale and hee is not more acceptable amiable pleasant and familiar then after he hath made triall of vs by some meanes or other and the sunne of his fauour and loue doth not at any time shine out more clearely then after a showrie darke and tempestuous day But of this point more hereafter Let vs not then grow out of heart though we doe vndergo many calamities and suppose that Gods fauour is lesse towards vs when we be hardly handled vnder them For u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand. nearest to God fullest of sorrowes A Christian is a x Christianus Crucianus Lutherus Crosse bearer and as one y Seneca de prouidentia ca. 3. 4. no Christian spake in this respect not vnchristianly fathers and mothers do not in one and the same manner shew themselues louing and indulgent to their children c. and God beareth a fatherly mind and affection towards good men and putteth them to labour sorrow losses that so they may gather some strength and betryed and hardned fitted for himselfe and this is no cruelty but a conflict Righteous Abel dedicateth the Church in bloud Gen. 4. 8. Great Elias is weary of his life and
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
himselfe is to be offered is silent So Christ our Lord made a sacrifice for vs taketh and carieth the Crosse vpon his owne shoulders suffereth himselfe to be bound openeth not his mouth Esay 53. 7. and is obedient to his Father euen to the death Phil. 2. 8. Abraham carieth in his hand a sword and fire and in a religious crueltie maketh hast to the death of his sonne God the Father for the sinne of man afflicteth his sonne Christ Iesus and striketh him with the sword and therefore is said not to spare him Româ— 8. 32. but hee is wounded for our sinnes Esay 53. 5. Moses setteth vp in the wildernesse a brasen serpent c Salutâ—â— fuit hoc spectaculuÌ„ dominica crucis vim intentabat qua sâ—rpons Prabolus pubiicabatur Iaeso cuiâ— Ã spâ—ritâ—â— lib is colubris intuentâ— â—redâ—nti in 〈◊〉 sanitâ—s morsuum peccat rum salus exinde praedicabatur Terâ—ull aduersus Marcionem lib. 8. vpon which whosoeuer looked were healed from the sting of the fiery serpents Num. 21 8. This Christ interpreteth of himselfe and the benefit of his death how hee healeth those who are wounded with sinne and with the wrath of God and freeth them from eternall destruction beholding him by the eye of a true faith spred lifted vpon the crosse Ioh. 3. 14. 15. d Augustinus sermone de tempore 101. in Eâ—angelium Iohanuis Tractat. 12. Prosper de praedictionibus promissionibus in saâ—ris litâ—ris The Isralites beheld the dead serpent to escape the liuing the brasen serpent set vpon a pole ouercame the venom of the liuing serpent Christ hanging dying vpon the crosse quenched the old consuming poyson of the deuil healed all those who were smitteÌ„ of him 5 He would giue an example e Augustinus de symbolo ad ad Catechumenos lib. 1. cap. 3. to his Martyrs who should suffer for his Names sake not to feare any kinde of death seeing he himselfe did chuse that which was most exceeding euill of all other It is therfore said of the auncient Christians in their truely named Golden Legend that some of them were tryed by f Lothu◠â Sodomitis Gen. 19. 14. Llizaeus à puâ—ris Bethelensibus 2. Reg. 2. 23. Ieremias per Passur cap. 20. vers 2. Paulus Sylas Act. 16. 23. Zacharias 2. Chron. 24. 21. Stephanâ—s Act. 7. 59. Esaias vt scribit Lyra in 6. cap. eiusdem prephâ—tiae Vzia Ier. 26. 23. Ioh. Baptist Mat. 14. 10. mockings and scourgings yea moreouer by bonds and prisonment that they were stoned that they were hewen asunder that they were slaine with the sword were racked and would not be deliuered that they might receiue a better resurrection Heb. 11. 36. 37. 38. That speech of Ignatius g Epistoia 12. quae est ad Romanos Eusebius histor Ecclesiast lib. 8. cap. 7. was full of faith and Apostolicall zeale who now caried vp to Rome there to bee torne in pieces of wilde beasts desired that they might shew their fiercest cruelty towards him otherwise he would allure them if not preuaile so then prouoke them that they might not spare him as they had done other of the faithfull whom they would not touch And addeth further come fire * Tormenta carcer vngulâ— Stridensque flammis laminâ— Atque ipsa paenarum vltima Mors Christianis 〈◊〉 est Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymno In laudem Vincentij crosse wilde beasts slaughter tearing of bones dismembring of the parts of my body yea let all the torments of the deuill rush vpon me so I may enioy Christ better for me to be a Martyr than a Monarch my loue is crucified To leaue the auncient professors in whose hearts the bloud of Christ was yet warme and to desuend to later times h Ex narratione historica de condemnatione supplicio Ioh. Hussiâ—â— Consilis Constantiensi Iohn Husse after many reproches and contumelies was condemned in the Counsell of Constance to be burned and led forth to the place of execution hauing a cap of paper set vpon his head in which three deuils of an vgly and ill fauoured shape were painted and an inscription added this is an Arch-heretique when he beheld it said very mildly my Lord Iesus Christ who was innocent vouchsafed to weare a sharpe crowne of thornes for mee wretched sinner and therefore will I beare this though imposed as a scorne for his trueth and names sake And to comprehend all in a word The constant Martyr i Sermone super cantica 62. Ab ista constantia mars siue supplieium MartyruÌ„ triumphus dicitur vt non semel à Gunthero de rebus gestu Frederici Barbarossâ— nam patiendo moriendoque vincunt SatanaÌ„ mundum carnem triumphant Leo sermonâ— 1. in natali Apostoli Petri Pauli 〈◊〉 Suâ—â—nittitur saith Barnard standeth reioycing and tryumphing while his whole body is in tearing and the butchering executioners knife ransaking his entrals and doth not onely resolutely with a good courage but cheerefully also behold the sacred bloud to streame from his flesh where then is the soule of the Martyr truely in the rocke in the bowels of Iesus Christ his woundes lying open that it may enter Neither is this to be wondred at if an exile from the body feele not the paines of the body which proceedeth not from astonishment but loue wherein sence and feelinge is not lost but brought into subiection And concerning this whole mysterie k Isodorus Hispalensis de Ecclesiasticis officijs l. 1. c. 27. Quatuor causas eur Christus mortem Crucis sustinere voluit ponit Phagius ad 21. caput Deuter. Isodore comprehending many thinges in fewe wordes speaketh thus we who were wounded by Adam disobediently eating of the tree are againe healed by the tree on which Christ obediently suffered And there is a threefould reason of this his passion The first that Christ paying the price for the redemption of the world the old enemy might be taken with the hooke of the Crosse and so compelled to cast out those whom he had swallowed loose that prey which he held not ouercome with power but iustice c. The second to be an effectuall instruction vnto men For Christ ascended the crosse that he might giue vs an example of his passion and resurrection of his passion to confirme patience of his resurrection to strengthen hope and to shew two sort of liues one miserable the other happyâ— miserable which we must suffer happy for which we must hope The third was to beate downe the puffed-vp pride and swelling wisdome of the world that by the foolish preaching of the crosse as men esteeme it they might be cast downe and so appeare how much the foolishnesse of God is wiser than men and the weaknesse of God exceedeth all humane strength * Barnard in his sentences hath the like and referreth all to three generall heades thus Illa omnia propter quae
him who commeth to visite and comfort him hee is grieued to see the extremity of his sonne sorroweth for it and beareth all things with patience thinking with himselfe this is not the forgetfulnesse of duety in my sonne but the vehemency of his sicknesse And euen so speake thou the man hath not done this or spoken thus and thus but his malice loue nature accuse corruption But i Sermo imeryti Authoris de Martyr bus qui inter Augustinianos reperitur de sanctis De exceptionibus irreconciliabilium Theodoricus in Analysi Euangeliorū Dominucalium diminica 6. Trinitatus parte 2. obseruatione 4. dominica 22. obser 7. plenissimè exantiquis Patribus Augustino precipuè Chrysestoms happily thou wilt say with thy selfe hee hath dealt so euill with mee that I cannot loue him but consider what hast thou done to God For if thou do narrowly sift thine owne conscience and search euery corner thereof diligently thou shalt finde thy sinnes without comparison greater against God then any mans are or can bee against thee 3. The holy Saints k Augustinus sermone 68. de tempere treading the steps of their Lord and Sauiour haue gone before vs in this duety Blessed Ioseph requited not his brethren with answerable vnkindnesse who solde him for a slaue but shewed vnto them all sweet loue that possible could be kissed euery one of them wept vpon their neckes bestowed many benefits and was most kinde both while their father liued and after he was dead Gen. 45. 15. 50. 21. Faithfull Moses passing by the contempts of the people when they would haue stoned him mindfull of the diuine loue towards man made such vehement intercession for them that he desired to be blotted out of the booke of life so they might be saued Exod. 32. 32. Dauid a man enriched with singular endowments of vertues when Shemei ray led vpon him to the face gaue place to reuenge left that to God and repressed his owne affection 2. Sam. 16. 12. Therefore hee confidently spake that which no man ought to doe but with feare and trembling if I haue rewarded euill to him that had peace with mee yea I haue not deliuered him that vexed mee without a cause then let the enemy persecute my soule and take it Psal 7. 4. Stephen the first Martyr and a glorious follower of his Master when hee was beaten downe with a shower of stones prayed for his enemies and vpon bowed knees and all his force cryed Lord lay not this to their charge Act. 7. 60. This and much more hath Saint l Idem serm de tempore 5. 68. Augustine left written vnto vs. 4. Adde m Tanlerus Institutionū cap. 31. rationes particulares septem affert propter quas Christus Iudam proditorem benigne tulit 17. quibus nos iucitemur ad inimicos diligendos quarum omnium summam paucis complecti sum conatus further our enemies taken at the worst and to be more malitious than wee conceiue of them yet they are created according to the image of God as well as wee Gen. 1. 27. and they haue him also their heauenly Father Christ by taking our humane nature vpon him and suffering a most cruell death offered indifferently his loue to both And to conclude let vs thus resolue our selues humbly to beare our aduersaries and those that hate vs as a deserued scourge of God sent for the chastising of our sinnes and be perswaded that it procedeth from his loue Those that walke after this rule peace is vpon them and mercy c. Gal. 6. 16. Father forgiue them O blessed word n Bernardus de passione Dom. super illis verbis Ioh. 1. 51. Ego sum vitis vera beseeming the Word of the heauenly Father this good teacher practiseth his owne precept doth that which he commandeth and prayeth not onely for his persecutors and malitious accusers but also for his mercilesse and barbarous murtherers Let vs then consider the forme and manner of his prayer Children when they will entreat any thing most affectionately are wont to vse the name Father in their requests that so calling to remembrance that naturall loue which is ingrafted in the heart of a Parent they may the more readily obteine their petition So our Redeemer good and mercifull and of great kindnesse vnto all though hee knew that his Father did alwaies heare him yet that he might make knowen vnto vs with how great an affection he prayeth for his enemies prefixeth this sweet name As though he should haue said Father I doe entreat thee by that loue by which wee are one that thou wouldest heare mee for these my crucifiers and pardon them acknowledge the loue of thy sonne and forgiue mine enemies Forgiue o Gutuarade monte Caluariae cap. 3. 4. 5. 6. Oscared word O blessed speech which was made of the sonne vttered from the tree of the Crosse powred forth amidst many sighes receiued of God washed with the bloud of Christ and offered with the teares of the Redeemer For hee saith not Lord but Father forgiue them The name of Lord is full of feare and dread the name of a Father amiable and procuring loue whereof it commeth to passe that hee who is named Father is bound to answer accordingly and not deny the request of the petitioner Againe Father forgiue absolutely without condition not if thou wilt forgiue asking pardon not according to the rigor of iustice but of fauour and mercy And thus with greater p Rabanus earnestnesse hee prayeth on the Crosse for his crucifiers then he did in the garden for himselfe For there conditionally Father if thou wilt let this Cuppasse from me heere now absolutely Fongiue them Them asuite and supplication not for any one in particular but generally for all for hee is the lambe of God who taketh away the sinnes of the world Ioh. 1. 29. Neither did he say to that harlot Mary Magdalen thy sinne is forgiuen thee but sinnes Luc. 7. 48. without exception of number or greatnesse Forgiue them them whom those by whose hands hee was apprehended of whom he was scourged spitted vpon shamefully reproched crowned with thornes giuen gall to drinke laden with his crosse constrayned to carry it vnmercifully strucken through in his handes and feete with nayles and at the last lifted vp on the same for these he prayeth that they might not incurre the wrath of God and suffer deserued punishment For he did not regard that hee suffered death by their meanes but for their saluation Hee saw among them such who belonged not vnto him many q Augustinus tract 31. in Iohannem who were his and for their sakes is this request made A wonderfull thing The Iewes cry crucifie r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrissost Homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda in Marcum apud Pelargū in Questionibus in Matthaei Euangelium Christ forgiue great was their sinne but greater was thy loue ô Lord. That bloud
is the Apostles constant resolution that all who will liue godly in Christ Iesus must suffer afflictions 2. Tim. 3. 12. yea our Sauiour Christ telleth his Church what they are to looke for in the world euen many tribulations Iohn 16. 33. The Church herevpon earth is a l Tertullianus Apologet. cap. 1. pilgrime and stranger and therefore findeth but hard entertainment knowing that no better can bee looked for amongst enemies poore and subiect to all kind of wrongs and iniuries and therefore is compared to a doue dwelling in the rockes Cant. 2. 14. to a ship tossed with the raging waues of the sea but not ouerwhelmed to a house builded vpon a rocke against which the flouds beate the stormes fall with violence but cannot be ouerthrowen Math. 7. 25. Also she is said to flie into the wildernesse and there hide her selfe for a time and vtterly to loose her beauty Apoc. 12. 14 And m Aduersus Auxentium Saint Hillaris tells vs that we must seeke her rather lying in caues and dens thereby to auoyd the tempest of persecutions then shining in high places aboue others so that if there were not another life besides this then should wee Christians be more miserable than all the rest 1. Corinth 15. 19. This argument of Bellarmine is the very same and all one Vse 3. with that which the Pagans vsed against the ancient Christians and by this reason the same note should agree as well to the heathenish as to the Christian Church For n Lib. 10. epist. 54. cui respondet Ambrosius epist duabus 30. 31. lib. 5. Et Prudentius Christianus poeta duobus libris Symachus alledged none other wherby to perswade Theodosius the Emperour that he should continue in the old religion of the Romanes then this how their ciuill estate and common-wealth was most abundant in riches and large in dominions when they worshipped Iupiter Apollo and their other Gods Wherefore let vs serue the Lord in feare and reioyce before him in trembling Psal 2. 11. 12. and both in prosperitie and aduersitie continue stedfast in saith and be thankefull Iob 1. 21. For as well euill as good proceed from the mouth of God Lament 3. 38. and both are his gifts the one o Augustinus epist ad Rusticit Foelicitatem comforting the other chastising neither ought wee to haue our eyes too much dazeled with the glittering of worldly prosperitie which we see the vnrighteous doe for the most part enioy nor accompt aduersitie absolutely and without p Augustinus de ciuitate Dei lib. 1. cap. 23. Neminem moueat magis impiorum faelicitas quà m mouere debe principatus Diaeboli in mundo Pâ—â—rus de la Caualleria in tractatu qui insoribitur Zelus Christi exception euill wherewith the Saints and deere children of God are enwrapped For it hath pleased the diuine prouidence to prouide hereafter good things for the righteous which the wicked shall neuer enioy and euill for the wicked wherewith the righteous shall not be tormented But for these outward and temporall goods and euils God would haue them indifferently common to both least wee should too greedily desire the one which the wicked doe obteyne or ouer basely seeke to auoide the other which falleth in the lot of the most q These reasons more of the same sort hath that worthy professor of Diuinitie Doctor Whitakers gathered against Bellarmine holy Then stood by the Crosse of Iesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalen Controuersia de Ecclesiae notis quaestione 5. cap. 16. This narration doth greatly set forth and manifest the grieuousnesse of Christs death that he suffered so terrible and shameful a punishment in the sight and beholding of his deare Mother and beloued friends who all out of qnestion did exceedingly sorrow at the same and with melting hearts followed him But so it must be that no kinde of extremity should be wanting in his death who was to be the sacrifice for the sinnes of the world And to this end that he might sanctifie vnto those who are his all yea euen the most grieuous sufferings These women accompanied him glorious in working miracles and teaching with the astonishment of the hearers and now forsake him not apprehended condemned whipped crucified Also great multitudes of people and women of Ierusalem came forth of the Citie to see what should bee done which bewayled and lamented him Luc. 23. 27. As God in the creation hath engrafted in the mindes of men naturall affections and would haue them resemblances and as it were pictures of his loue toward vs so doth he not disalloâ—â— or condemne them in any so long as they doe abide and are confined within their bounds and limits And therefore the Apostle commandeth that we should weepe with them that weepe and reioyce with them that r Affici nos dolore vult Pater coelestis in nostris proximorum afflictionibus quo in nostris patientes in alienis benigni ergae fratres ac misericordes simus In prosperis gaudio laetitia exultare quae indicat nos nec invidere aliorum faelicitati nec insolentes esse reioyce Rom. 12. 15. which precept he giueth in respect of the double condition of man prosperous and aduerse and vrgeth the performance thereof by an argument taken from comparison of the like that sympathy and mutuall compassion which is between the members one toward another of the same naturall body 1. Corinth 12. 25. 26. For if the head doe ake all the rest of the parts doe suffer with it yea if the s Chrysostomus in 12. caput 1. epist ad Cor. foot be pricked with a throne the griefe is spred ouer the whole body the head boweth it selfe downe the eyes looke carefully where the hurt is the hand maketh haste to pulle it out the tongue asketh for a medecine to apply vnto it and to ease the paine The same affection and fellow-feeling ought thereto bee between the members of one and the same mystical body the Church For first wee haue all one beginning and are brethren of one t Tertull. Apologes cap. 19. Minutius Faelix in Octauio Father the heauenly God the earthly Adam all framed of the same clay wherof we are named the sonnes of Adam with whom the world was replenished Deut. 32. 8. and that which is greater than this so many as doe beleue in Christ haue drunke of one spirit of u Tertull. Apolog cap. 39. sanctification and haue breathed from out of one wombe of the same ignorance vnto one light of truth 1. Corinth 12. 13. Ephes 4. 5. 6. Secondly there is in all a conformitie and participation of the same nature from which ground ariseth that exhortation of the Prophet Breake thy bread vnto the hungry bring y Quod cuiquis contigit cuiuiâ— potest contingere Cùm mimuâ— recitaret hac verba Iulius Caesar largas
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
quatuor Euangelistis lib. 5. cap. 4. willingly by his incarnation passion death and resurrection to seeke by the preaching of the Gospell and to saue that is lost to deliuer from sinne death and hell and to restore them to righteousnesse and euerlasting life Thirdly by the sending of his seruants to preach the Gospell the power of God to saluation vnto euery one that doth belieue 1. Corinth 1. 24. The ministery whereof is to open mens eyes that they may turne from darkenesse to light and from the power of Sathan vnto God that they may receiue remission of sinnes and inheritance among them which are sanctified by faith Act. 26. 18. Therefore when he that great Prophet had opened the will of the Father Luke 4. 18. 19 c. and accomplished the worke of Redemption ascending vp into heauen gaue some to bee Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the repayring of the Saints for the work of the Ministery and for the edification of the body of Christ Ephes 4. 11. 12. No benefite greater then this none more pretious For the word taught is a word of saluation a z Lutherus in locis à Theodosio Fabricio collectis titulo de Euangelio seu verbo promissionis word of Grace a word of comfort a word of ioy the voyce of the Bridegroome and the Spouse a good word a word of peace the Chariot wherein Christ is brought vnto vs with his righteousnesse and all spirituall blessings Fourthly By the threatning of wrath and foretelling of punishment against the vnfaithfull and disobedient that by this meanes as with a strong hand he might draw them vnto him so he admonisheth the Iewes vnto repentance by the example of others lest they also perish Luc. 13. 3. 5. And there is nothing more vsuall and frequent in Scripture then this manner of dealing as Leuit. 26. 14. 2. Sam. 7. 14. Osea 4. 1. 2. 3. c. Let vs therefore thirst after our owne saluation that as the Hart panteth after the water brookes so our soule may pant after God Psal 42. 1. For as a Aristoteles de historia animalium lib. 6. cap. 9. Lucretius lib. 6. Nicander in Theriates Oppâ—â—um lib. 2. de venaetione Drusius Miscellarâ—orum centuria 1â— 2. Ioaohimus Camerarius Symbolorum Imblematum Centuria 2. Emblem 40. 42. c. the searchers into Natures secrets haue taught Harts either pursued by dogges in hunting by reason of heate and losse of breath hasten to the Riuers or wearied in fight with the Serpents whom they draw forth with their breath or stung and wounded by them while they lie and rest themselues vpon the ground seeke to some colde fountaine whereby the infection of the venome receiued may bee abated Euen so snch as are wounded and strucken of the olde Serpent must haue recourse vnto Christ to behold him with the eye of faith that they may bee healed Iohn 3. 14. For he b Bernardus in die Natali Domini de fontibuc seruatoris semon 1. is the abundant well-spring of mercy from whence doe now the waters of remission to wash away sinnes of Wisdome yeelding waters of discretion to quench our thrist of grace where wee may draw waters of deuotion to mainetaine the render plantes of good workes of Charity sending forth waters of zeale to boyle our corrupt affections Now there was set a vessell of vineger and they filled a sponge with vineger and put it vpon hysope and put it to his mouth This Euangelist speaketh this as of a c 〈◊〉 in locum Bâ—za in maioribus annotaâ—ionibus ad nouum Testamentum thing vsuall for there was now ready placed a vessell full of this liquor as some thinke prouided by deuoute women vpon compassion to hasten the death of the offenders if necessity so required And Saint Matthew 27. verse 34 giueth vs to vnderstand that there was offered vnto him before this vineger mixed with gall or as Saint Marke speaketh wine mingled with d De hoc myr 〈…〉 pâ—culâ— ex Ribbinis Galatinus de aromis Catholica ver 〈…〉 lib. 8. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrâ—he cap. 1â— 23. 〈◊〉 which and the other wee must make a difference for the wicked Souldiers as before they pearced his head with a Crowne of thornes so now in 〈◊〉 and contempt they compasse and bind a sponge round about with a wreath of hysope and that according to the manner vsed among the heathen e D 〈…〉 coronandis Homeros Odyssâ—a prim◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Fustathium ad locum illum Sic Virgibus Aeneid lib. 1. Crateras magnos â—â—atuunt vina coconant ad quae verbo 〈◊〉 Coronant autem est aut implent vsque ad marginem aut quia Antiqui coronabant pocula c. Iohannes Stuckius antiquitatum conuiualium l. 3. c. 13. 16. whereof there is much mention in ancient Writers and this they put to Christs mouth vpon 〈◊〉 who now was aloft vpon the crosse and by this cuppe which they wantonly and 〈◊〉 〈◊〉 〈◊〉 him neuer dreaming of any such thing was 〈◊〉 shadowed out both the sharpenesse and bitternesse as also the sauing power of his death and passion For the gall and myrrhe mixed with vineger and wine was a signification of his bitter death Psalme 69. 21. And therefore if so it were the will of the Father prayed that hee might not taste of that cuppe and the hysope wherewith it was compassed did singularly expresse the sauing power of his passion and bloudshedde vpon the crosse For hysope in the ceremoniall Law of Moses was often vsed First in the sprinckling of the Lintell and the cheeke postes of the dores of the houses of the Israelites the might before their departure out of Aegypt with the bloud of the Passeouer Lambe that the destroying Angell might passeouer those houses Exodus 12. 22. 23. Secondly in the cleansing of the Leaper f Leuinus 3. Lemnius de herbis biblicis cap. 26. Leuitious 14. 4. Thirdly in the sacrifice for transgression or sinne offering Numbers 19. 6. Therefore this ceremoniall hysope was a type aâ—d figure of the bloud of Christ when purgeth and clenseth those which belieue in Christ from all their sinnes 1. Ioh. 1. 7. and dooth refresh and comfort them affrighted and cast downe with the remorse of their sinnes Psalme 51. 9. 1. Peter 1. 2. Hebrewes 9. 19. 10. 12. Thus Christ was g Cyprianus de bono patientiae sedde with gall who is the heauenly foode and giuen vineger to drinke who hath offered to vs the cup of saluation God doth oftentimes giue ouer his deare and beloued children into the hands of their enemies by whom they are euill and extreamely handled Thus Caine preuailed against Abell Genesis 4. 8 Pharao did so vnmercifully oppresse the Israelites that they were weary of their liues Exodus 1. 14. Zacharias the sonne of Iehoiada was euill required of King Ioas notwithstanding
his Fathers kindnesse shewed and his owne faithfull admonition giuen vnto him 2. Chron. 14. 21. Religious Iosiah falleth by the sword of Pharo Necho 2. King 23. 29 Herod Antipas murthered Iohn the Baptist and Agrippa Iames the Apostle Mathew 14. 10. Act. 12. 1. 2. And those Saints of whom the world was vnworthy are tryed with diuersitie of torments Hebrewes 11. 36. c. Therefore if it shall please God so to deale with vs for the comforting of our soules confirmation of our faith and strengthning of our hope in such distesse and â—â—ial Let vs then Religiously thinke vpon these thinges First h Grinaeus in ProphetaÌ„ Abaâ—ne that this commeth not to passe without the especiall prouidence of God for two Sparrowes are folde for a farthing and one of them doth not fâ—ll vnto the ground without the will of our Father Mathew 10. 2â— So Dauid when hee was constrained to flie for feare of his vnnaturall Sonne Absoiom who rose vppe against him hee submitteth himselfe in that humble forme If it please the Lord 2. Samuel 15. 26. for none falleth into the hands of men but such whom God giueth ouer vnto them Psal 66. 12. Secondly let vs also know that God hath iust causes why hee so doth for by this meanes to the glory of his mercy and iustice hee doth eyther proud vs as hee did Iob by the Chaldeans Sabeans and the Diuell Iob. 1. 14. 15. or profitably humble vs and bring vs to the better knowledge of him and our selues and thus hee gaue Rehoboam and his people into the hands of Sheshacke that they might know a difference betweene his seruice and the seruice of the Kinges of the earth 2. Chron. 12. 8. or hee doth thereby mildely as a father chasten and correct those that are his and therefore wee reade so often in the booke of the Iudges that hee deliuered his people into the handes of their enemies but had pitty vpon them and sent Sauiours as Chapter 3. 8. 9. 9. 4. 16. 6. 1. 14. c. Thirdly howsoeuer for a season God seeme to hide his countenance yet in due time and when it is the best hee will send deliuerance Thus Paul sayth that he was taken from the mouth of the Lyon meaning Nero i Eusebius historiae Eccles l. 2. 6. 22. 2. Tim. 4. 17. for hee is the Father of mercies and God of all comfort 2. Corin. 1. 3. whose bowels are troubled and surely will haue compassion Ieremy 31. 20. Onely let vs crie vnto him in our affliction for hee seeth our trouble and beholdeth our miseries and will heare in a time appointed Psalme 9. 10. and not suffer vs to be tempted aboue that wee shall bee able to beare 1. Corinth 10. 13. nor the righteous be moued Psalme 55. 22. THE SIXTH WORD A VVORDE OF Perfection and Perseuerance IOHN 19. vers 30. Now when Iesus had receiued of the vineger he said It is finished THE ANALYSIS THis word of Christ is a Commentarie of the a Deuteronomium secunduÌ„â—â—cat Arnoldâ—â— Carnotensis in praefatione ad septem â—ltimâ— Christi verba Theodorus Beza homil 32. in hist passionis olde Testament and summe of the New and therefore worthy of diligent and earnest consideration and whereof carefull application is to be made for the comfort of our whole life For in it is expressed that office and charge which he receiued of the Father wherein is conteyned the reall and actuall execution or performance of those things which were requisite for our deliuerance from death and obtevning of euerlasting life which was promised vnto the Fathers immediately after the fall and successiuely figured and shadowed in the whole forme of the ceremoniall worship And in it two things be obseruable 1. The speech it selfe It is finished 2. The time when it was pronounced after he had receiued of the vineger Now when Iesus had receiued of the vineger Both the fact of Christ that he receiued of the vineger and the time of receiuing hitherto deferred are diligently to be weighed for therefore now he tasted thereof because God had so decreed and he had performed all those things which were enioyned him and in this declared the highest degree of obedience to the Father both in his suffering and also in the order and manner of suffering and giueth vs an example in all things to obey God and not depart one iot from his commandements But of obedience I haue spoken already in the former wordes He said It is finished This is Christ his song of triumph ouercomming death by dying preuayling in suffering and finishing the whole worke of redemption For he being the Priest and the sacrifice after he had offered himselfe vnto the Father by his owne bloud entred in the holy place and obteined eternall redemption for vs Heb. 9. 12. And that nothing should be defectiue or wanting to the perfection of this propitiatorie sacrifice he endeth this holy action performed vpon the crosse with that clause It is finished You see the b Augustinus tractat 31. 47. in Euang. Iohannis power of Christ dying for he willingly expected this time vntill all those things were fulfilled which were foretold he must doe before his death after they were done he said It is finished Thus he departed from hence by his power who came not hither of necessitie and because c Arnolduâ— Carnâ—tensis de vltimis septem Christi verbâ—â— it was written in the volume of the booke that the Sonne should doe the will of the Father and this thing was long delayed and in sundry sorts praefigured he brought that to light which in so many ages had laid hidden and suffered not the people laden with sinne any longer to be burdened with superfluous and vnprofitable worship For this had not been religion but superstition to mingle the dregs of old ceremonies with the pure wine of the Gospell And also would haue them vnderstand that not onely the end of his sufferings was come but also of those legall obseruances and that the truth being present the shadowes must vanish that the Ephod was to bee folded together and the Teraphim no more applyed whatsoeuer Aholiab and Bezaleel either embrodered or engraued was to giue place to liuely instructions and the typicall robes to the truth shewing it selfe in his owne and perfect beauty Therefore in the end of Christs suffering was the end of the law and whatsoeuer it commanded anciently to be performed by the bloud of goates and calues c. orincense or sacrifices for the explation of sinnes that grace hath brought to a compendious summe and shortning the tediousnesse of so long a iourney appointed one bloud one incense and one burnt offering conteyning all the rest with such moderation that how poore soeuer the man be he should haue sufficient to purchase this neither doth place or person exclude any from the accesse vnto so great a benefit The Chuch therefore hath one lambe c. For now being at
the point of death he shewed that whatsoeuer was promised to the Fathers shadowed vnder the types of the Law foretold of the Prophets by diuine inspiration is accomplished and therefore now no other sacrifice no other helpe needfull for the e Bezaein historiam passioniâ— homilia 32. Vide antea ad verbum quintuÌ„ in initio de simili loquendi formula freedome of mankinde from death and condemnation But yet there is a scruple which must bee remooued how Christ is said to haue perfected all things when as yet his buriall ascension resurrection and full glorification remained articles to be beleeued vnto saluation And how the Fathers who liued before the comming of Christ in the flesh weresaued seeing the saluation of man doth rest vpon this fulfilling of Christ But the answer is easie that all these his buriall c. with the rest are by an vsuall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure comprehended in his death which is the equiualent ransome for our sinnes a sacrifice powerfull to procure saluation abundant to pay the price and sufficient to make satisfaction c. By the merit therefore of the death and passion of Iesus Christ wee are perfectly and fully redeemed for hee 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. And it pleased the Father that in him should all fulnesse dwell and hauing made peace by the bloud of his crosse by him to reconcile all things to himselfe Coloss 1. 19. 20. For he hath deliuered vs both from the corruption and the guilt from the materiall and formall of sinne in respect whereof his bloud is said to purge vs from all sinne 1. Ioh. 1. 7. and is the true f Vide Bibliandrum de misterijs salutiferae passionis pag. 19 20. Panacea de panace eius speciebus Dioscordes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-heale of offences And he to bee made a curse for vs Galath 3. 13. So that there is no condemnation to those that are in Christ Iesus Rom. 8. 1. And hereof he is stiled our ransome 1. Pet. 2. 5. wisdome righteousâ—â—esso sanctification and redemption 1. Cor. 1. 30. g De hoc Apostoli Aphorismo Grinaeus problematum lib. 3. For as by the desobedience of one man Adam many are made sinners so by the obedience of one Christ many are made righteous Rom. 5. 19. We must therefore know and beleeue in him that in beleeuing wee may haue life through his name Iohn 20. 31. who with one offering hath consecrated for euer them that are sanctified Heb. 10. 14. and giuen eternall pardon And for our assurance and certeinty thereof hath vttered his seuenwords nayled hand and h Alexius Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuius extant Homiliae mixabarbara Graecorum dialecto conscriptae foote vnto the crosse c. Hasten hasten ô people to eat the crummes falling from this table of Christ crucified and lay them vp in your hearts with Maâ—y his mother c. These are the patheticall wordes of Alexius Rharturus in one of his Sermons to his auditors with whose and the like testimonies I am much delighted and doe giue so great and humble thankes vnto Almightie God as my heart can conceiue that at this day he doth preserue in the midst of Mahumetisâ—ne some reliques of Christianitie and so forth Vntrue then is that which i Lib. 5. de â—ucharistia quâ— est primas de sacrificâ— Missae cap. 5. lib. 2. de Missa cap. 2. c. 7. 8. Bellarmine teacheth by the Vse authoritie of the k Sessionis 22. cap. 2. Tridentine Councell That the Masse is a true outward reall and propitiatorie sacrifice not onely for the satisfying of punishment but for taking away also of the filthinesse of sinnes and not those light and veniall but such as be the most grieuous seruing not alone to obteyne spirituall benefits but likewise temporall and therefore may iustly bee offered for the liuing vpon earth the depâ—â—ted in Purgatorie and the Saints which doe reigne with Christ in heauen But against this so fowle an error or rather blasphemie amongst almost the infinite number of arguments vsed by ancient and later Diuines these few may stand in stead of a more full confutation 1. First by the comming of Christ all l Chrysost hom 16. 17. in Acta Apostolorum sacrifices are taken away for the Church must not rest vpon shadowes when the body is present nor in types and figures when the truth is exhibited for the Altar of the crosse was the end and dissolution of all other Altars and we must so conceiue of the sacrifice offered vpon it as of that solemne sacrifice wherein Aaron once a yeare caried the bloud of the beast offered into the Sanctuarie Heb. 9. 7. Exod. 30. 10. Leuit. 6. 14. For as that sacrifice was not thought fully done vntill the Priest came forth out of the holy place the people in the meane while standing and praying neither was there any other sacrifice all that time offered so Christ after that he had sacrificed himselfe vpon the crosse entered into the sanctuarie of heauen and there offered his owne bloud neither shall there be any end of that oblation vntill hee come againe in the day of iudgement Which comming while we waite for let the Church continue praying and celebrate the remembrance of his passion in the Sacrament of his last Supper and abstaine from all propitiatorie sacrifices not daring to renew that offering once made And therefore Christ when hee departed from vs did not ordeyne any sacrifices neither willed by any oblations to appease God nor commanded to build altars but did celebrate his last Supper vpon a table not an altar Luc. 22. 14. And hereof came that admonitorie speech of the Apostle 1. Cor. 10. v. 21. you cannot bee partakers of the Lords table and of the table of Diuels For the better more cleare vnderstanding of which place you must know that the Gentiles m De â—is Ethnicorum Epulis plenissimè Gulielmus Stuckius Antiquitatum conuiualium lib. 1. c. 33 in libro sacrorum sacrificiorum Gentilium Tertullianus de Idololatria Herodotus in Clione de Cleâ—bis Buteonis conuiuio c. custome was after their sacrifices ended to feast not onely at home in their own houses but also in the Temples as is manifest in the same Epistle c. 8. v. 10. And this banquet the Apostle calleth the Table of Diâ—els and opposeth it to the Table of the Lord. The issue and point of the question is this that the sacrifice of the Crosse or the death of Christ is the onely ransome for sinnes now the Masse is not this sacrifice nor this death and therefore no price of redemption Secondly the sacrifice of the Crosse was bloudy sharpe visible performed in one place but the Masse according to the
determination of the Romanists is vnbloudy inuisible and without all paine and may be offered in a thousand sundry places in one moment Then these two must needes be contradictory 3 Further in the sacrifice of Christ hee is wounded and dieth and his side being opened water and bloud issued forth in the Masse no such matter is performed 4 Adde further the vertue of this sacrifice is infinite the power of the Masse is little and the value small for a thousand Masses will not serue to release one soule out of Purgatory and they may be purchased for a groat or two and at euery corner of the n Scribit Gabriel Biel sibi à quibusdam subleuandae memoriâ— causa traditum esse modum per omnes omnium declinationum casus applicandi hoc modo In Nominatiuo Missa pro. Sâ—ipso Genetiuo Patre matre Datiuo Fundatoribus benefactoribus Accusatiuo Inimicis accusaâ—oribus Vocatiuo Peccatoribus infidelibus Ablatiuo Obtrectatoribus maledicis nos singulâ— peâ—e ades suas priuatas habuerunt aras ad quas pro exiguastipe sacerdos aliquis missaÌ„ caneyet streetes stand Priests who may bee hyred for a little reward to sing Masse in a corner 5 Againe in the sacrifice of the Crosse Christ offered himselfe to the Father in the Masse a Priest vsurpingly taketh vpon him this office 6 Christ is a Priest for euer to reconcile vs to the father by his owne facrifice Psal 110 4. Heb. 7. 16. And then hee eyther obtained his purposed end and so was perfect to which in the same kind nothing may bee added or else hee fayled thereof and so is imperfect which once to conceiue in thought is wicked and irreligious But because it is as great a commendation to know how to end as to begin o Debis Hospinianus histor Sacramentariâ— lib. 5. Sadeel de vnico Christi sacrificio Georgius Milius in Augustanae confessionis Explication parie 2. Artic. 3. de Missa Quo sensu incruentam dicatur sacrificiâ—m Ritherhusius docet in suis ad Guntherum notis de rebus gestis Frederici Barharâ—ssae Let vs for conclusion heare the spirite of God teaching vs by his Apostle Heb. 10. 14. With one offering be Christ hath consecrated for euer them that are sanctified and least we should dreame of any iteration hee said before ver 10. the offering of his body was once made and cap. 9 ver 27. 28. as it is appointed for man that they shall die once and then commeth the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall hee appeare the second time without sinne vnto saluation Words demonstratiuely prouing that the offering can no more the second time be reiterated then our death which is a thing contrary to reason yea and in the 22. verse he saide that without bloudshedding there is no remission of sinnes then the vnbloudy sacrifice of the Masse must needs proue idle and vnprofitable for this purpose And albeit they bestirre themselues and striue by all meanes to perswade that these passages are meant and must bee vnderstood of the sacrifices legall and the olde Testament yet these slippery Proteusses p Proteus quis su cur â—â—gatur mutare for mam suam Diodorus Siculus bibliotheca lib. 2. cap. 62. Natalis Comes Mythologiae lib. 8. cap. 7. Homerus Odysseae 4. Proclus Licius de dictis aduersus Homerum cap. 7. Heraclides Ponticus Allegorijs in Homerâ—â—bulas de Dijs though they can turne themselues into all shapes are faster bound then that they can escape For the Apostle sayth not that there was no remission but that there is no remission without shedding of bloud and therefore affirmeth that in the time wherein hee liued no pardon of offences could be but by that bloudy sacrifice And if the sacrifices of the law were not propitiatory but through his bloud why shall that of the new testament bee depriued of this prerogatiue These things are clearer then the day and as bright as the Sunne and of such efficacy and power that the aduersaries are constrained to acknowledge the same truth we professe and closely to take our part that the Masse is but the application and commemoration of the sasacrifice of Christ so from this premisse it followeth therfore no sacrifice for the applying of plaister to a wound or the laying of the rule to the timber is not the rule nor the plaister neither the commemoration of a battell is the battell no more can the application and commemoration of the sacrifice of Christ bee the sacrifice it selfe But how vnhallowed this Romisâ— sacrifice is they may â—aâ—ily vnderstand who will but take the paines to reade ouer the learned Treatises of Caluin noble Mornay Lord of Plesses Chrastonius Hospâ—â—anus Polanus Tilenus Lectius Musculus Whitacherus Humfeedus Sutlinius c. Petrus Molineus siue quis alius in tractâ—tu de Perigrinationibus altaribus sacrificys Lutherus de captiuitats Babilonics missa abroganda c. He said It is finished Hee speaketh of that wonderfull worke now in hand which was the redemption of mankind and saith it is finished because hee had performed and fulfilled all those things which the Law praefigured in the sacrifices and holy rites or the Prophets foretold or God from all eternitie decreed The passion of Christ which he suffered for the saluation of man was predestinated of God by his eternall decree and that for the manifestation both of his mercy and iustice Therefore Peter concerning this point Act. 2. 23. 4. 27. affirmeth that Christ was deliuered by the determinate counsell and foreknowledge of God after he was taken with wicked hands crucified and slaine And against his holy sonne Iesus whom he had annoynted both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together to doe whatsoeuer his hand and counsell had appointed before to be done And this is one of Gods admirable q Augustinus in Enchiridiâ— cap. 100. works making a good vse of the euill because he is the chiefe good to the condemnation of those whom he hath iustly predestinated vnto punishment and the saluation of them whom hee hath mercifully chosen vnto glory For so much as lay in them they did that which God would not but in respect of his power by no meanes could doe that And therefore euen from the beginning of the world the Lord propounded this comforâ— to our first Parents presently after the fall the seed of the woman shall breake the head of the serpent Gen. 3. 15. And when the fulnes of time was come he sent forth this seed his sonne made of a woman and made vnder the law that he might xedeâ—â—e them â—hâ—t were vnder the law and receiue the adoption of the sonnes Galath 4. 4. 5. who for this cause humbled himselfe and became obedient vnto the death the shamefull death of the crosse Phil. 2. 6. 7.
2. 9. Therefore blessed be the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessinges in him Ephes 1. 3. Vse 4 4. This cherisheth in vs good hope and from hence ariseth a certaine and vndoubted persuasion for the obteining of eternall life for as Christ must suffer and so enter into glory Luk. 24. 26. in like manner we must be saued so many for whom he died he carried our sinnes vpon his body on the tree by whose woundes we are healed 1. Pet. 2. 24. and hath put out the hand writing of ordinances which was against vs and contrary to vs he euen tooke it away and fastened it vnto the crosse and hath spoiled the principalities and powers and made a shew of them openly and tryumphed ouer them in the same crosse Coloss 2. 14. Vse 5 5 Herein is an example propounded vnto vs for imitatition Christ is ledde out of his owne citie to be vniustly executed why should not we then willingly for his sake leaue our houses and children other benefits of this life especially seeing hereafter wee shall receiue a superabundant recompence in heauen Math. 13. 29. And as Christ now ready to enter into his glory left this earthly Citie so let vs willingly forsake this earthly tabernacle and house 2. Corinth 5 1. y Bernardus de Ascensione and that in affection so that we loue not the world in effect that we both in soule and body vtterly renounce it in desiring perfection breathing and endeauouring to bee made one spirit with the Lord and thus followe Christ to the place of his passion and suffering bewayling our selues as he aduiseth the women of Ierusalem and mournefully lamenting the brittle and miserable condition of our estate Luk. 23. 28. When they came to the place which is called Caluary they crucified him They crucified him This kinde of death was alwaies accompted 〈◊〉 base reproachfull and grieuous appointed for a punishment to such men as were of the worst condition and 〈◊〉 Lypsius de Cruce lib. 1. cap. 12. 13. Petrus Faber semesirium lib. 2. cap. 8. desperately wicked Base for seruants and slaues most vsually did vndergoe the same whereof the Crosse carried the name to be called a seruile punishment for the common rascall people of meanest and least reputation such as differed not much from seruantes and bondmen Sometime also it was inflicted vpon free men of no seruile condition but such as were degenerate from their birth dishonesting their stocke by wickednesse and outragious offences as theeues robbers murtherers and such like reproachfull for it is branded with a curse by God himselfe Deut. 21. 23. and therefore was it obiected vnto the Christians by the heathen a Arnobius contra nationes siue gontes lib. 1. to the discredite and infamie of their profession that Christ whom they worshipped for God was nayled to the Crosse that he was a man put to the worst death for his desertes b Miâ—utius 〈◊〉 〈◊〉 in Octanio and the Iewes in reproach call him c Munsterus in annotationibiâ— ad Euangelium 〈◊〉 Matthaeum HeÌ„braite ab ille edituÌ„ quaÌ„ contemptibiles sucre christiani mâ—nifestâ—m est ex Turtul Apolog cap. 16. Sic Christum 〈◊〉 dis 〈…〉 1 per 〈◊〉 〈◊〉 voc◠〈…〉 Iulianus Imperator in Epistolis hanged or crucified d Chrysostmus homil 2. epist ad Rom. And hereof it came that if any man of place or qualitie did receiue the Gospell and professe Christ presently in all hast his alliance and kindred and friendes would come and disswade him from his purpose by this onely reason what doest thou worship such an one who was condemned crucisied and died among theeues and suffered so many and so great extremities And out of question from hence proceeded those protestations and speeches of the Apostle confronting as it were the dishonourable and slaunderous reproaches of Christ vsuall in their times As that Rom. 1. 16. I am not ashamed of the Gospell of Christ and we preach Christ e Decruce quomodo scandaluÌ„ stalitia sapientia sit vidâ— ForsteruÌ„ in Lexico hebraico in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Seâ—uerceuÌ„ in primuÌ„ caput 1. Epist ad Câ—r PhagiuÌ„ in suis annotat ad Paraphrasin Chal. Deut. cap. 21. Iesus crucified a scandall to the Iewes and foolishnes to the Gentiles 1. Corinth 1. 23. 29. And God forbid that I should reioice but in the Crosse of our Lord Iesus Christ Galath 6. 14. As also those attributes of the Crosse so often mentioned how full soeuer of disgrace they seemed vnto the world and the men thereof as when they name it the shame of the Crosse Heb. 12. 2. and the scandall Gal. 5. 11. And concerning the sharpe and grieuous paine of the torment or to vse the wordes of Innocentius f Lib. 1. de contemptu mundi siue de misaria humanae conditionis cap. 26. in quo de innumevabilibus speciebus agritudinis the vnsufferable sufferance thereof out of all question it was most extreame and painefull if either we consider the manner of the punishment g Augustin in Ench. c. 53. 〈◊〉 Misericordiae genus est cito occidere for the persons to bee crucified were most forceably stretched vpon the Crosse and fastned vnto it by nailes pearcing through their handes and feete and then lifted vp on high or the continuance of their suffering for leysurely by little and little and with much lingring amids most horrible and intollerable paine finished their liues 〈◊〉 the end which is the best in any punishment being deferred so that it was not without cause stiled by the h Actione quinta in Verrem Romane Orator the most cruell and hideous punishment and of others most i Drogo de mysterio passionis dreadfull and terrible and by way of extremity the k Paulus receptarum sententi 〈…〉 l. 5. cap. 17. ad 〈◊〉 Caiâ—cius de arbore 〈◊〉 Andreas Libanius de vniuersitate originibus rep lib. 4. ad opus dici tâ—rtij Hexameri Ciuilians tearme it the chiefest or greatest for so Paulus the Lawyer ranketh the principall punishments vsed in his time Crucifying burning beheading and placeth the Crosse in the highest roome as that which excelleth the rest and hence came that vsuall prouerbe that when any would wish the greatest l Plautus 〈◊〉 Pseudolo dignus mala cruce apud Verâ—ium Flaccum in vocabulo masculin euill he could to another it was in this forme abiin malam crucem goe and be hanged m Paulus recep tarum sententiarum lib. 5. cap. 12. And here it may be enquired but religiously and with reuerence what pretence the Iewes had for there was noâ— cause to enforce and vrge Pilate with such earnest vehemency as they did that Christ might be crucified The answere is easie and offereth it selfe at hand They accused him but falsly of sedition and desire to inuade the kingdome
a perpetuall ministerie by which the eyes of the Gentiles should bee opened that they might be conuerted from darknes to light and brought from the power of Satan vnto God that they might receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in him Act. 26. 18. whereof is a notable remarkeable example of the people Publicans and souldiers Luc. 3. 10. 11. and those Iewes who so vehemently desired that Christ might bee crucified and Barrabas a theefe and murderer let loose Act. 2. 36. 41. We obtaine the second freedome when he giueth sauing 2. Liberatio à peccato faith by which we embrace the pardon of our offences and being regenerate the holy Ghost doth so abate and represse the power of sinne that it beareth not rule in vs. And in this sence we are said not to sinne 1. Ioh. 3. 9. because it reigneth not in our mortall bodies that we should obey the lustes thereof so that though in the flesh we serue the law of sin yet in the minde we serue the law of God Rom. 6. 12. 7 23. and so offend not stubbornely and obstinately but bewayle our corruption and bee exercised in continuall repentance For the third deliuerance it shall bee performed when 3. Liberatio à corruptione morte God by his mighty power doth raise our putrified and corrupted bodies from out of the earth vnto glory For then shall we all be Iust Esay 60. 21. the sonnes of God and of the resurrection equall vnto the Angells Luk. 20. 36. That as we haue borne the image of the earthly so shall we beare the image of the heauenly c. And when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp in victorie r Deridet Apostolus morteÌ„ quae gloriabatur quasi victriu â—cciso seruatore posito in sepulero Arnoldus Carnotensis de oparibus sex dierum O death where is thy sting O graue where is thy victorie The sting of death is sinne and the strength of sinne is the Law But thankes bee vnto God which hath giuen vs victorie through our Lord Iesus Christ 1. Cor. 15. v. 49. 54. 55. 56. 57. From hence we may behold as in a glasse the exceeding iustice mercy wisdome and trueth of God iustice for his First vse wrath could not be appeased nor sinners receiued into fauour without a full and perfect satisfaction made for transgressions committed and therefore hath punished the iniquities of all mankind in his sonne neither doth hee acknowledge or receiue any but such as are clothed with his obedience For the offence committed against the greatest good was to be recompensed with the greatest punishment of the offendor that is the extreame destruction of the nature transgressing for the reward of sinne is death Rom. 6. vers 23. Mercy for s Augustinus in meditationibus when we were dead in trespasses and sinnes wherein in times past we walked according to the course of the world and after the Prince which ruleth in the ayre euen the spirit that now worketh in the children of disobedience c. and were by nature the children of wrath c. God rich in mercy through his great loue wherewith he loued vs c. hath quickned vs in Christ by whose Grace wee are saued and hath raised vs vp and made vs sit in the heauenly places in Christ Iesus c. Ephes 2. 1. 2. 3. c. And this is that bottomlesse depth t Bonauentinae De stimulo amoris diuins parte 1. cap. 2. Bernardus ser in 4. feria Hebdomadis Panosae of mercy which cannot bee sounded for the father that he might redeeme a seruaunt spared not his owne sonne not the sonne himselfe Wisdome for God did so temper and intermingle his iustice and mercy in this worke of redemption that he remained both infinitely iust and infinitely mercifull Infinitely iust for he punished our sinnes to the full infinitely mercifull laying this burden not vpon vs but vpon our pledge and suerty Christ Iesus for we all as sheepe haue gone astray we haue turned euery one after his owne way and the Lord laid vpon him the iniquitie of vs all Esay 53. 6. And this is that wonderfull worke of God which the Angels bowing themselues downe with reuerence desire to behold and that misterie of godlinesse dimly shadowed by the two cherubims couering the propitiatorie of the Arke of couenaunt a type of Christ and turning their faces one toward another as desiring to looke into it Exod. 25. 20. Trueth For God requireth the deserued punishment our surety vndertaking for vs hath deriued the same together with our sinnes vpon himselfe according to that decree that the breaking of the serpents head should not be without the bruising of the heele of the seede of the woman Gen. 3. 15. euen Christ whom God sent at the fulnesse of time Gal. 4. 4. and he by death ouercame him the deuill who had the power of death Heb. 1. 14. and therefore tooke vpon him our nature For u Thaeodoretus bare man could not heale so deepe a wound because in Adam all haue sinned are corrupted in the roote and conceiued in iniquity Psal 51. 6. neither was this in the power of any Angell a finite creature vnable to beare an infinite punishment or to vphold it selfe from falling For Angels x Augustinus in Enchiridis cap. 100. Fulgentius ad Trasimundum Regem lib. 2. cap. 2. stand by that grace by which we were raised Such an one therefore was to bee sought for whose benefit might renew wisdome informe and power confirme the creature so as eternall equalitie might iustifie the wicked trueth instruct the ignorant strength confirme the weake and he must be not onely man but G 〈…〉 such an helpe did both our nature and case require For neither could y Augustinus Maiesty without humilitie nor humilitie without maiestie restore mankinde therefore is God said to redeeme the Church with his owne bloud Act. 20. 28. and hee is that lambe killed from the beginning of the world Apoc. 13. 8. who was not taken by the handes of the wicked otherwise then deliuered by the determinate counsell and foreknowledge of God and so crucified and slaine Act. 2. 23. 4. 28. For so it was foretold by the mouth of all the Prophets Act. 3. 21. euen that Christ should suffer neither could it be but that the euent must answer the infallible praediction Luc. 24. 26. So he suffered necessarily though by no necessitie That thus the iustice the mercy the trueth and wisdome of God might be made knowen and our freedome from bondage procured 2 Hereby appeareth how z Bernardus in natale Domini serm 3. 6. grieuous a thing sinne is and how Second vse odious vnto God for deepe must needs those wounds be which could not be healed but by
his crosse for the trappe his bloud for the baite and so was taken Therefore farre be it from vs and God forbid that we should reioyce in any thing but in the crosse of Christ Gal. 6. 14. Now this reioycing is two fould The one of faith the other of patience of faith when we are perswaded in our heartes notwithstanding the greatnesse and number of our sinnes that we are receiued into fauour reconciled vnto God and saued because it pleased the father that in him should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the bloud of his crosse both the thinges in earth and the thinges in heauen c. Coloss 1. 19. 20. And from hence proceedeth that holy boasting of the Apostle that he spared not his owne sonne but gaue him for vs all Who then shall lay any thing to the charge of the chosen It is God that iustifieth who shall condemne it is Christ which is dead yea rather which is risen againe who is also at the right hand of God and maketh request also for vs And as it were treading vnder foote and trampling vppon all those extremities indignities and disgraces which the world can offer breaketh out further with ioy what shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword and so forth to the end of the chapter Rom. 8. 32. 33. 34. c. The reioycing of patience is when in any the most grieuous The reioicing of patience affliction we humbly submit our selues vnder the mightie hand of God and comfor our fainting soules by the example of Christ crucified reioycing that we are made partakers of his sufferinges 1. Pet. 4. 12. For if we suffer we shall also reigne with him 2. Timoth. 2. 12. So the Apostles when they were beaten with roddes departed from the councell by whose sentence they were adiudged to this punishment reioycing that they were accompted worthy to suffer rebuke for the name of Christ Act. 5. 41. And thus did the ancient holy Martyres stand affected n Nicephorus Califius lib. 6. cap. 36. Suidas in vocabulo Babilas Babilas ready to lay downe his necke vpon the blocke requested this one thing at the executioners handes euen to bee buried with the chaine wherewith he was bound that rising at the last day from the dead it might appeare hee once carried it for Christs sake And it is very remarkeable that o Lib. histor Ecclesiastica 〈◊〉 cap. 6. Eusebius reporteth how the Christians willingly and as it were striuing who should be the first hauinge made confession of their faith offered themselues to death and receiuing the sentence of condemnation went aside to a place adioyning vpon the walles of the Citie tied with no other fetters then the bondes of faith yet none of them fought to escape when none watched them but all yea one preuenting another put themselues into the handes of the butcher and while the first were executed the rest cheerefully sunge psalmes and praises vnto God waiting their course and place of Martyrdome Wherefore let vs runne with patience the race that is set before vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God Heb. 12. 1. 2. And they crucified him The chiefe Priests had hyred Iudas the Apostle Matth. 26. 14. 15. who for thirty pieces of siluer the price of a p Iohannes Drusius ad 27. caput Matthaei slaue or bond-man at so low a rate was he valued betrayed his Master hee is brought before Caiphas charged with false accusations deliuered ouer to Pilate that hee might pronounce the condemnatory sentence vpon him who though he was found guiltlesse and innocent euen by the testimonie of the Iudge himselfe in a furious rage they cryed out that Barrabas a murtherer and desperate villaine the offer being tendred which they would choose might bee set free and the Lord of life crucified Neither did the Iewes ouerslip any thing which might either make to his reproch or encrease his torment For his body was torne with whipping his head crowned with thornes led q De forma eductionis pleniss Lipsius do cruce lib. 1. cap. 6. Petrus Faber somestriū lib. 2. cap. 8. forth to execution with all disgrace and contumely is constrained to carry his crosse vpon his mangled shoulders and that the whole for a time Luc. 23. 26. for else what needed a helpe to be taken vp and enforced to take a part he is stripped of his garments hands and feet nayled to the crosse which is the peculiar torture of this kinde of death Pilate writeth a title and causeth it to be set ouer his head in r Iansenius in Harmonia Euang cap. 143. Sixtus Senensis sacrae biblioth lib. 2. Hunc Sinodi titulum Dion Cassius vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caietanus Ientaculo prim quaest 4. Obseruation scorne and contempt vpbrayding and taunting him as though he had sought to vsurpe the kingdome ouer the Iewes and intimating thereby that for this cause he was adiudged to this present punishment and all to this end thereby to procure the fauour and good liking of the Emperour toward him as one who defended his Royall authoritie ouer the Iewes against the Iewes The cruelty of the wicked against the godly is outragious and cannot be appeased but by their vtter destruction and therefore are said to deuour the poore as with fire and to consume them to ashes Psal 10. 2. and are described in the holy Scriptures by such titles as expresse their conditions for they are named Lyons Neroes s Eusebius Histor Ecclesiast lib. 2. cap. 12. style 2. Timoth. 4. 17. the first who stayned his sword with the bloud of t Tertull. in Apologetico cap. 5. Christians and dedicated persecution against the Gospell wayters for bloud hunters of their brethren Micha 7. 2. Caniballs moneators Psal 53. 4. and in one summe to comprehend all such whose mercies are cruelties Prouerbs 12. 10. clay steepod in bloud as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus est obsaeuam lontā naturam Tyberius Suetonius lib. 3. cap. 57. Theodorus was wont to call Tiberius The view of the Scriptures the histories of the primitiue Church will afford for confirmation of this plenty of examples Wicked Cain murthereth righteous Abell his brother Gen. 4. 8. the first Martyr who watered the field of the Church with his bloud Pharaoh commaundeth the sucking infants to be pulled from their mothers breasts and cast into the riuer Nilus Exod. 1. 22. Manasses while he was yet an Idolater to other his wickednes added this that he shed innocent bloud till he filled Ierusalem from corner to corner 2. King 21. 16. It was not a sufficient satisfaction to Hamans minde that Mordecay
which they wished might be vpon them and their children the sonne of God prayeth might bee for them When Moses and Aaroa s Origenes in Matthaeum beheld the wrath of God kindled ready to deuoure the people they hasten into the Tabernacle the one to pray the other to sacrifice and became mediators betweene God and them That which these two did in the wildernes the same Christ performed in mount Caluary For when he saw the elements troubled the lights of heauen darkned the earth tremble and all creatures in a sort prepared to bee reuenged vpon the wicked vniustly putting him to death hee stoppeth their course and withholdeth them from the intended purpose Father forgiue them None t Augustinus tractatu 31. in Iohannem now can despaire to obteine pardon of his sinnes when he doth remember that those who killed the Lord of life are washed from their sinnes with the bloud which they shed Of these three thousand are conuerted by one sermon of Peters beleeue and repent Act. 2. 41. They u Bernardus serm 3. super Missus est cannot perish for whom the sonne of God hath prayed that they might not perish for whom the Father hath giuen the Son to death that they might liue Righteousnesse and x Arnoldus Carnotensis de septem vltimis Christi verbis peace are met and kissed ech other and Christ hath made himselfe a faithfull pledge for vs captiues and the Letter Patents for the pardon of the sinnes of mankind is strongly confirmed written in the Parchment of Christ crucified with his owne bloud and vntill this day the scale thereof perfect euen the wound of his side which he presenteth alwayes in the sight of his father And therefore our Testator hath conueied the perpetual inheritance of this mercy grace vnto all succeeding posterity c. Let vs not then vtterly be dismayed and cast down seeing we haue such an Aduocate Iesus Christ the Righteous 1. Ioh. 2. 1. making intercession for vs. Rom. 8. 34. and abiding for euer hath a Priesthood which cannot passe from one to another wherefore hee is able perfectly to saue them which come vnto God by him c. Heb. 7. 24. 25. and calleth all who labour bee heauy burthened and grone vnder the heauy weight of their sinnes and promiseth rest vnto them Math. 11. 28 y De hac scripturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Iohannu Gersonu Tractatus For there is no malady which the Almighty Physitian can not heale and therefore Cain did God wrong when hee saide his iniquity was greater then could be forgiuen Gen. 4. 13. yea that horrible fact of Iudas the superlatiue of all wickednesse when treacherously he betrayed his Lord and Master did not z Ambrosius de Poenitentia Nyssenus in ratione contra cos qui alios acerbius iudicant Augustinus in libro 5. Homiliarum homil 27. shut him out of heauen and from hope of mercy but his impenitency and despaire after the deede committed when he became his owne executioner Math. 27. 5. Act. 1. 18. Let vs striue therefore to bee resolued of the loue of God towards vs who is so a Fulgentius Epistol 7. cap. 4. good and mercifull as hee is Almighty and infinite but neither the goodnesse of the Almighty can be ouercome nor the mercy of the infinite brought to an end Let vs then take words with vs and turne vnto the Lord say vnto him Take away all our iniquitie and receiue vs gratiously Osea 14. 3. For with him is compassion Dan. 9. 9. He is the father of mercies and the God of all comfort 2. Corinth 1. 3. and of forgiuenesses Nehem. 9. 17. to whom if we confesse our sinnes hee is faithfull and iust to forgiue them and gurge vs from all iniquity 1. Iohn 1. 9. faithfull b Grineus in primam Epistolam Iohannu shewing himselfe so to be when hee fulfilleth his promise of pardoning offences iust requiring the Righteousnesse of Christ which is made ours by imputation and testifieth his Iustice to bee satisfied c. For the case c Sidoniue Apollinaris lib. 4. Epist 14. doth not so stand with vs before the heauenly Iudge as before an earthly for whosoeuer to this confesseth his fault hee is conuicted from his owne mouth and receiueth the sentence of death but hee that acknowledgeth his sinne vnto God is cleared and absolued Therefore let vs open vnto Christ the putrified soares and rotten vlcers of our consciences for he will heale them and come with boldnesse vnto the throne of Grace that wee may receiue mercy and finde grace to helpe in the time of neede Heb. 4. 16. Of this more hereafter in the third word of Christ and of it I haue spoken in the Exposition vpon Psal 130. For they know not what they doe What is it oh Lord thou d Arnoldus Carnotenjis de 7. vltimis Christi verbis sayest thou accusest not these thy cruell aduersaries thou seekest not reuenge thou excusest thou doest extenuate and lessen the greatnesse of their conspiracy and take from the wicked their hereditary burthen thou doest not lay against them their malitious offence but rather iudgest it to bee pardoned because thou doest affirme it ignorantly committed but where is that which before thou spakest If I had not come and spoken vnto them they shoulde haue had no sinne but now they haueseene and hated mee and my Father Iohn 15. 22 They saw indeed and hated thee and euery Saboath read and expounded those things which Moses and the ancient Prophets writ of thee Thou wentest into their Synagogues and as was apparant didst expound the booke of Esay not as one receiuing vnderstanding from the writings of others but from the abundance of the spirit in thy selfe Luke 4. 17. How could they be ignorant of thee when they themselues asked the question how thou knewest the Scriptures and neuer learnedst them Iohn 7. 15. And this indeed was a sufficient proofe of thy diuine wisdom that they did not at any time see thee ascholler learning the principles of knowledge in their schooles and yet themselues bare witnesse with astonishment of thy skill in the law and approued the same Math. 13. 55. And what reason can there be of doubt what cause of ignorance when the blind receiue sight the lame walke the lepers are clensed the dead arise the Gospell is preached to the poore But neither perswading signes nor miraculous workes can preuaile with such who are obstinate and will not vnderstand and although the e Caluinus in Harmonia Euangeliorum Pareus in 1. Cor. 2. 8. authority of the Mediator did remoue the weight of this great and heauy offence yet the rebellious and stubborne infidelity was not excusable of it selfe But when Christ beheld the people and the souldiers with a blind and furious violence to rage against them though they were not acquited in respect of their ignorance yet hee did so pitty them that he
those two conioyned sinnes hate and murther which Saint Paul hath yoked together Rom. 1. 29. who else where doth giue this most holy caueat be angry but sinne not neyther let the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe downe vpon your wrath and giue not place vnto the Diuell h Hotuilia 14 in cap. 4. Epistâ— ad Ephesios vt sicut adueniens nox maximum dâ—eâ— aestuÌ„ sole occumbente extinguit sic etiam iniquum irae aestum deponamus vna cum vestimentis cum inous cubitum Zanchius in 4. ad Ephesios Eph. 4. 26. 27. It hath risen saith that goulden Doctor Chrysostome vnto vs by the goodnes of God let it not go downe vpon vs as vnworthy the same And that olde aduersary of ours seeketh nothing but to bring vs to reuenge and from one sinne to another from the lesse to the greater That counsell which Athenodorus i Apud Plutarchum in problematibus Romanis gaue vnto Iulius Caesar is not to be reiected who being desired when he made sute to retire himselfe and to leaue the Court in respect of his yeeres to giue him some instruction worthy such a Philosopher for a remembrance onely aduised that before he eyther did or spake any thing he should reckon ouer in his mind the names of all the letters in the Greeke Alphabet for hee knew right well how by nature he was cholerike inclined to anger and hastinesse and that no better medicine could be for to abate this humour and cure this disease then delay If a man will as it were take truce with himselfe before hee breake forth into open violence or be withheld by another the first heate and fury of the affection will waxe colde and faint and that mist which darkned his mind will eyther settle or be dispersed And hereof it was that those batchets which were carried before the Magistrates of Rome ensignes of their authority bee bound about with roddes that k Idem in problematibus Rom. questione 82. Râ—sinus Antiquitateum Romanarum lib. 2. cap. 3. when punishment was to be taken of any in the meane time while they were vnloosing there might bee space to bethinke themselues lest they should command that thing to bee done vpon the sodaine whereof they might afterward repent eyther too late or in vaine And vpon this occasion after the massacre of l Historiae Tripartit lib. 9. c. 50. Theodoretâ—â— lib. 5. cap. 18. Augustinus de ciuitate Dei l. 5. cap. 7. Thessalonica wherein were killed seuen thousand as well strangers as inhabitants without difference and such as were innocent c. Ambrose obtained of Theodosius the Emperour author thereof that betweene the time of sentence passed vpon the offendors and execution should bee thirty dayes respite that so any error committed might be recalled and this was enacted for a perpetuall law yet m Iustinianus in Codice lib. 9. tit 47. de poeniâ—â— lege si vindicari extant Wherefore in the heate of passion nothing is to be determined for the vnderstanding being troubled is not able to petceiue that which it could hardly doe though quiet for wee cannot behold n Gregorius magnus moral lib. 5. cap. 33. the Sunne mantled ouer with cloudes nor any image in disturbed waters but as those which vse Spectacles whereby things seeme greater then in truth they are correct the error of the sense by iudgement so must we be carefull not to let loose the reines to affections and licentiously do what they suggest for so may wee soone bee wrested from that which is iust as Nebuchadnetzar growing full of rage insomuch that the forme of his visage was o Nullum est animal tam horrendum tam perniciosum vt non appareat in illo si ira inuasit nouaeferi tatis accessio Pauhasius in Commentarijs ad Claudianum de rapta Pro. changed gaue commandement to haue the fiery furnace seuen times more heated then it was before and Shidracke Mesach and Abednego to be cast into the same by the most valiant men in his Army because they would not fall downe before the golden Idoll hee had made Dan. 3. 19. And Dauid otherwise a holy man violently transported by a sodaine motion condemneth Mephibosheth and bestoweth all his goods vpon subtile and insinuating Siba 2. Sam. 16. 4. Thirdly let vs not yeeld too much to our selues especially in those things vnto which eyther by the p Ludouicus Granatensis in locu temperature of our body we are inclinable or drawn by some present offered occasion For as those who are sicke of an ague doe alwayes suspect their thirst because they know it rather proceedeth from the force of the disease then any necessity euen so they who boile in their passions should alwayes bee suspitious whatsoeuer is suggested by them For if they obey it cannot be but they must needes incurre great and manifold inconueniences wherefore the fittest meanes to represse and keepe them vnder is this to bee earnest with God by humble and feruent praier that hee would bridle and restraine them by the grace of his spirit For the earth cold and drie by nature vnapt to bring forth any thing yet being watered with the sweet dewes fructifying showers of heauen is by the moisture of another element made fertile so borroweth that else where which it hath not of it selfe In like manner should euerie one endeuour to amend by grace his barren nature infected with corruption of sinne that it may bring forth fruit pleasing and acceptable vnto God This was Dauids petition Create in mee a new heart O God and renew a right spirite within me Then stood by the Crosse of Iesus the mother of Iesus and his mothers sister Mary the wise of Cleophas and Mary Magdalen There is in these wordes an effectuall power to wound euen the most stony and hard flintie heart For first in miseries and distresses the presence of friends is and should be an especiall comfort to the afflicted now it is far otherwise here nothing but sorrow his mother standeth by the Crosse almost dead q Tanlerus in meditationibus vitae Iesu cap. 30. 44. yet not touched with death and the eyes of her sonne beholding her doth increase his sorrow hanging now vpon the Crosse and loaden with contumelies Secondly the place it selfe appointed for the execution of the worst sort of men and greatest offenders Thirdly the kind of death most dreadfull and cursed doe all encrease the griefe for what hath the holy virgine r Ferns in tractatu de passione Domini part 4. to doe with the Crosse what participation is there betweene the vndefiled Temple of God this contemptible place But I withdraw my hand from picturing of this wofull mourning I take not vpon me to expresse the sharpenesse of this heauy griefe neyther do I perswade my selfe that I can be able in words to expresse the teares and perplexed anguish of this blessed virgine and therefore leaue it to the
fetters of his cruell bondage neyther bee reconciled for the obteyning of pardon nor haue accesse vnto life vnlesse the sonne of God coeternall and coequall vnto the Father had vouchsafed to bee the son of Man and come to seeke and saue that which was lost for he our Lord in the h Augustinus serm 〈◊〉 1 14. de tempore ballance of the Crosse hath weighed out the price of our saluation and by his once suffering death acquited the whole world that as he was the Creator of all things so hee might bee the restorer Wherefore we must vndoubtedly belieue that he hath redeemed the world who hath payed a greater ransome then the worth of the world For Christ alone is the author perfecter of that grace and mercy we do obtaine Heb. 12. 2. and therefore before he was conceiued in the wombe is named Iesus because hee should saue his people from their sinnes Math 1. 21. and is made vnto vs of God the Father wisdome righteousnesse sanctification and redemption 1. Cor. 1. 30. Neither is there saluation in any other for among men is giuen no other name vnder heauen whereby wee must bee saued Act. 4. 12. and no man commeth to the Father but by him for hee is the way the truth and the life Iohn 14. 6. He is the way i Cyrillâ—s lib. 1. Thesauri cap. 1. Bernardus in paruis sermonibus sermone 23 by which wee returne out of exile into our Country the gate of reconciliation betweene God and man He is truth true righteousnesse whereby the wrath of God is appeased and wee accepted as children and heires of his kingdome he is life the only author of life himselfe alwaies and essentially life Thou hast not how to goe but by him nor whether but vnto him and to comprehend all in one summe he is the way leading k Augustinus in Iohannis Euangelium tract 21. vs the truth directing the life perfecting for there is one God and one mediator between God and man euen the Man Christ Iesus who gaue himselfe a ransome for all men 1. Timoth. 2. 5. and if any man sinne he is our Aduocate 1. Ioh. 2. 1. For it pleased the Father that in him should all fulnesse dwell and through peace made by that bloud of that his crosse to reconcile to himselfe all things both which are in earth and which are in heauen Coloss 1. 19. For no man so l In lib. 2. Cur Dâ—us homo cap. 15. Anselmus truly can haue pardon of his offences but by that man who also was God and made sin that we might be made the righteousnesse of God in him 2. Cor. 5. 20. and did beare our sins vpon his body on the tree by whose wounds we are healed 1. Pet. 2. 24. he alone hath troden the winepresse Esay 63. 3. he alone endured that bitter passion for the transgressions of the world hath washed away with his bloud the wickednesse of all for he is that lambe of God which layeth vpon his owne shoulders and taketh away the sinnes of the world Ioh. 1. 29. By this is ouerthrowen all humane merit both of congruitie and m De merito congrui digni condignâ— Râ—inerius in summa tom 2. titulo meritum cap. 5. Aquinas 1. 2. quaest 114. art 3. Pelargus in nouo Iesuitismo loco 10. condignitie and all challenged reward to bee due for good workes And yet are the Proctors of the Romish Church neuer louder speakers neuer greater orators then in extolling and commending workes euen to heauen neuer professe themselues more skilfull Phisitions then in couering their owne and disclosing the diseases of others heerein not much vnlike the frogs mentioned in the fable among whom one professed great art in curing all sicknesses but by her pale and yellow colour bewrayed how vnfit shee was to heale others who could not heale her selfe For these are the embossed commendations they set vpon workes that they are the n Bellarminus de Iustificatione lib. 5. cap. 4. merchandise of the kingdom of heauen that they o Costerus in Enchridio de meritus bonâ—rum operum merit with God and to them eternall life is due that they are of p Gregorius de Valentia tom 3. disput 7. quaest 20. Censura Colonieusis Dialogo 5. satisfactorie power for deserued punishment c. But because according to the rule of Paepias in Eusebius q Historiae Ecclesiast l. 3. cap. 39. we must not listen to those who speake much but deliuer sound doctrine trueth onely which proceedeth from the holy Scriptures and is approued by the most pure and ancient times ought to be embraced from which these coyners of new doctrines are farre departed For first the workes of the most regenerate are not absolutely good neither r Adriani Pap. sententia pia Quotidie super pannum bonae vitae quem teximus operibus Iustitiae stillamus saniâ—m diuersorum criminum extensiuely for number nor intensiuely for perfection as is manifest by vncontrolable euidence of Scripture For wee all haue beene as an vncleane thing and all our righteousnesse is as filthy cloutes and we doe all fade like a leafe and our iniquitie as the winde hath taken vs away Esay 64. 6. And as Salomon confesseth there is no man iust vpon earth that doth good and sinneth not Ecclesiast 7. 22. The Apostle of himselfe and others in many things wee sinne all Iames 3. 3. And Paul though for righteousnesse which is in the law vnblameable yet basely accompteth of his workes and dignities calleth them dung and therfore reiecting them desireth to bee found not in his owne righteousnesse which is in the law but that which is through the faith of Christ Philip. 3. 8. 9. Secondly Adam in his first estate yet vndefiled and before None can merit not Adam standing in his integriue his fall s Philip. Mornaeus de sacrificio Missae lib. 3. cap. 18. could deserue nothing keeping the image in which hee was created Gen. 1. 27. which is as Saint Paul interpreteth it righteousnesse holinesse of trueth and knowledge of God Ephes 4. 24. abiding in Paradise a place full of delight which Dauid calls to be in honour Psal 49. 22. whereby he had not onely a being but a good being grace and glory according to the good pleasure of the Creator and his meere mercy and vndeserued goodnesse and yet had no power to deserue well of him from whom hee receiued all things hauing nothing of himselfe but was wholy his Let it then be granted that our first Parent vsed the gifts of God bestowed in the best manner that he possessed them in such reuerent feare as he ought fulfilled the law as then naturally he might yet could he not say except he should speake from that pride which cast him downe headlong from the toppe and height of his dignitie I haue deserued that God should bestow this or this more vpon mee c. But heere must
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
the Word cryeth in the wildernesse Repent bring forth fruit worthy amendment of life Math. 3. 8. This doctrine began and was first preached in Paradise when God rebuked Adam and Eua by the law and comforted them with the Gospell q Adam vbies per hoc quod vocat signum dat quod ad paenitentiam reuocat quod requirit apertè insinuat quod damnare iure possit peccatores Gregor Mag. 2. Moral Tertull. lib. 2. aduersus Marcionem Gen. 3. 9. 11. LEX 2. The threatnings denounced and the examples of vengeance executed vpon the rebellious and disobedient should be vnto vs powerfull admonitions for amendment and to this end are vrged by the two chiefe Apostles Paul 1. Cor. 10 5. 6. c. and Peter 2. Pet. 2. 3. 4. c. for he who is mercifull to beare with weake sinners is iust to punish stubborne contemners and so he did manifest himself to Moses Exo. 34. 6. and as it were thundring from mount Sinai God iudgeth the righteous and him that contemneth God euery day except hee returne he hath whet his sword he hath bent his bow and made it ready Psal 7. 11. 12. 3. The certeinty of the last iudgement for because the heauens shall passe away with a noise and the elements melt with heat and the earth with the workes that are therein be burnt vp Euangelium Ponam inimicitiā interte c. hic incipit liber bellorum Domini Rupertus de victoria viri lib. Premittitur Christus qui destruat opera Diaboli 1. Ioh. 3. 8. hac de venturo semine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primos parentes afflictos maerentes erexit Deus c. what manner of persons ought we to be in holy conuersation and godlinesse 2. Pet. 3. 10. 11. For we must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in this body according to that he hath done whether it bee good or euill 2. Cor. 5. 10. And if any other thing then much more the remembrance of this may strike terror into mens hearts For it shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie a day of clouds and darknesse a day of the trumpet and alarum against the fenced Cities and high towers c. Zeph. 1. 15. a day of reuelation Rom. 2. 5. and therefore is elegantly called by one of the Fathers Gods r Macarius homilia 4. nam hoc mense herbarū radices quae in terra quasi sepultae iacebant resurgere se ostendere incipiunt inde nomen habet quod tunc tellus recludatur ad profundendum fetus varios hieme conceptos Aprill And then on the one side shall stand accusing sinnes on another terrifying iustice beneath the gulfe of hell opened aboue an angry Iudge within a stinging conscience without the world burning the iust shall scarse be saued the wicked thus ouertaken whether shall he turne himselfe It is impossible to escape intollerable to appeare Therefore what remayneth ô sinner but that thou should with teares bewayle thy life all thy life time 〈◊〉 Anselmus de miseria hominis 4. The sweet fruits and benesits which spring and arise from true and seasonable repentance for God receiueth such who turne vnto him as pardon of sinnes reconciliation the gift of the spirit tranquillitie and peace of conscience arising from faith the hearing and acceptance of our prayers mitigation of punishments and at the last blessednesse in heauen for God doth assure vnto such as truely repent mercy confirmed by his oath Ezech. 33. 11. Therfore let him that wil receiue life which be Augustines words change his life for repentance is the medecine of sinne and effectuall is that religious admonition of Gregory to t Gregorius apud eundem multa sunt huc pertinentia Homil. 25. in cap. 10. primi Regum nourish good hope in vs Dauid fell let no man presume of himselfe and be high minded Dauid rose againe let none bee too much cast downe and despaire But this man hath done nothing euill This thiefe hitherto hath vsed two arguments of reproofe against his fellow the one taken from the paritie of their condition thou art in the same condemnation the other from the right of their desert we suffer things worthy that we haue done now addeth a third reason from the innocency of Christ but this man hath done nothing euill which is in summe thus much none of all those things which he suffereth hath he procured should be laid vpon him for he neuer committed act worthy of death wherefore is there no feare of God before thine eyes who doest so impudently reproch this innocent whom we see vndeseruedly punished and by this malapertnesse shewest that thou art voide of all pietie And God did indeed sundry wayes manifest the vnspotted innocencie of his sonne as by the testimony of Pilate himselfe Matth. 27. 18. 23. 24. Iohn 19. 10. of his wife by sending a message vnto him when he sate vpon the iudgement seate admonishing that he should doe nothing against that holy man Matth. 27. 19. the mournefull lamentation of the women of Ierusalem who followed him vnto the crosse Luk. 27. 37. the confession of the Centurion when he beheld the miracles at his death Matth. 27. 54. and the commendation of this thiefe for such an High priest became vs who was holy blamelesse vndefiled separate from sinners and made higher then the heauens Heb. 7. 26. Besides other instructions which the diligent meditation of this speech would afford and doe offer themselues to the deuout consideration of euery Christian soule I will content my selfe now with this one Christ our Sauiour and Redeemer is pure and holy free from all stayne of transgression for he did no euill neither was there any guile found in his mouth Esay 53. 9. hee knew no sinne 2. Corinth 5. 20. And such he is by the qualitie of his nature because he was conceiued without spot by the holy Ghost liued alwaies purely and vncorruptly and so he neuer offended in word nor deed and therefore his name is Iehouah the Lord our righteousnesse Ierem. 23. 6. the most holy Dan. 9. 24. shadowed vnder the type of the Paschall Lambe which must be without blemish Exod. 12. 6. From whence the Apostle frameth his exhortation to keepe the feast not with old leauen neither in the leauen of malitiousnesse and wickednes but with vnleauened bread of sinceritie and truth 1. Cor. 5. 8. And Saint Peter his admonition that therefore we should be holy knowing that wee are not redeemed with corruptible things as siluer and gold from our vaine conuersation receiued by the tradition of the Fathers but with the precious bloud of Christ as of a lambe immaculate and without spot 1. Pet. 1. 18. 19. And the Angell sent to Mary a maiden and a mother when shee put the
And as I liue the Lord himselfe speaketh I desire not the death of the wicked but that he returne from his way and liue Ezech. 33. 11. And to this end offereth to our view breathing examples for he p Bernardus sermone de festo Magdalenaeâ— super Cantica sermâ— 23. disdained not the sinnefull womans teares the Cananitish supplication the theeues confession the woman taken in adultery the denying Disciple nor the persecutor of his Disciples For it is a saithfull saying and worthy to bee receyued that hee came to saue sinners c. 1. Tim. 1. 15. And the thiefe q Idem Epist. 〈◊〉 ad Brunonem Coloniensem hauing this aduantage of a short way vnto saluation content with the bridge of the Crosse passed ouer from the region of death to the land of the liuing from the myre and clay of this world to the pleasant delights of Paradise Vse Wicked therefore and irreligious is that Achademicall opinion of doubting full of danger the forge of despaire the gulfe of hell confirmed by the late councell or rather assembly of r Sâ—ssione 6. c. 12. Trent against God admonishing s Nam in fine Sessionis tertiae habuit pâ—am de Iustificatione concionem fraterculus quidaÌ„ Carmelita Antonius Marinerius in qua docebat perspicuè eos qui Christi Iustitia nituntur per dubiâ—ationum labyrinthos non errare Gentiletus in examine consilij Tridentini lib. 2. sessione 4. the contrary taught of Cardinall Bellarmine t Lib. 3. de Iustificatione cap. 3. with others but very u Flacius Illiricus de sectis dissentionibus contradictionibus doctrinae religionis scriptoruÌ„ doctorum Pontificiorum Cassander in consultatione articulo 4. vncertainely For Catharinus Archbishop of Compsa and Dominicus a Soto a Spanish Diuine for diuers yeeres together did write sharpely one against another about some weighty points of Religion and the books are yet extant Among the which the first of fiue for so many were questionable betweene them was this concerning the full assurance of the fauour of God of doubting and despaire The summe of the x Chemnitius in examine consilij Trident parte prima titulo de fide Iustificante Platzius in Luco succiso errorum Pontificiorum in titulis 74. 75. c. Church of Romes doctrine is this That the godly in a generall are not to doubt of the promises of God of the power and merit of the death of Christ of the vertue of the Sacraments but concerning the application to euery particular man considering his owne indisposition they ought to feare becausE none is able to know by the certainety of faith that he standeth in the fauour of God so he may hope well and promise to himselfe all good but must leaue it tossed in the vnquiet waues of vncertainety without hauing any assured confidence and there be strong reasons why they striue so eagerly in the maintenance of this position For they y Tregedinus in locis know full well that all the gaine of Popish Marchandise dependeth vpon it for the conscience seeking some certaine and stayed comfort hearing that euen faith apprehending Christ in the promise must doubt of the pardon of sinnes beginneth to bethinke her selfe of some other meanes whereby shee may bee assured and for this purpose besides the duties commanded of God are deuised will worships vowes Pilgrimages inuocat on of Saints vndue workes and of supererogation and that gainefull traffique of buying and selling of Masses and in a word the whole puddle of Romish superstition But if all these will not serue to quiet and appease the troubled conscience then they are put off to the benefit z Pargatorium est instar foci missaâ—llae Milius in expliâ—atione Augustanae confessionis partesecunda Luther deeply considering these abuses affirmed boldly that if there were no other cause why we should forsake the Church of Rome yet this one were sufficient their doctrine of doubting Wherfore that this so dangerous an error may both more plainely be discouered and also remoued out of the minds of such as bee truly religious these few considerations are soberly with reuerence to be weighed 1. The holy Ghost b Tilenns Syntagmatis Theolog. parte 2. titulo 43. de Iustificatione doth testifie that those who be iustified by faith are reconciled to God their sins paerdoned and shal be partakers of eternall life and witnesseth to our spirits that we are the sons of God Rom. 8. 16. and is the earnest of our inheritance Eph. 1. 14. Wherefore seeing there is a double certainety one plaine and easie to be known of those things which may be perceiued by the light of sense and reason of which sort are the first principles and conclusions deduced from them matters taught by experience another lesse apparant and euident of such things which do rest vpon the credit and reputation of a true witnes so that the greater the authority of the witnes is the assent of the beleeuer is more firme and strong therefore it must follow of necessity that such things as are assured vnto vs by the testimony of God whose authority is the chiefest are without all question infallible and do beget in the heart of man the highest degree of assurance And for this cause whosoeuer doth belieue and knoweth that he belieueth must resolue with himself that as certainely his sins are pardoned as he doth belieue the Gospel which promiseth this grace and gift of God to the faithful otherwise he maketh God a liar Ioh. 5. 10. 2. This Popish doubting is c Chemnitius in Exam. Concilij Trident. parte Iâ—itulo de fide iustificantâ— contrary to the nature of sauing Faith which is not an opinion or coniecture or wauering but an vnmoueable d Bernardus Epistola contra Abailardum Hereticum NoÌ„ne si stuctuat fides in anisest spes nostra stulti ergo martyres nostri sustinentes â—am acerba propâ—er incerta c. ground of things hoped for because Faith is the substance of those things which depending in expectation seeme to bee without any essence and by beleeuing are made to appeare and to be in a sort present And in this respect is called a conuincing argument and demonstration of things not scene and therefore the e Tilenus in Syntagmatis Theologici part 2. titulo 43. euidence which by the light of nature is incomprehensible is made cleare and manifest by the light of grace and a full perswasion of the heart vpon which whosoeuer resteth hee quencheth all the fiery darts of the deuill among which the sharpest are these distrusting doubtings of the fauour of God and deceits of vnconstant coniectures and as a purified instrument of sense discemeth blacke from white sweet from sowre so doth it know diuine trueth from humane vanities and the assurance of faith from fleshly securitie For he is taught by the holy Ghost to vnderstand what blessing God hath bestowed vpon him The safe and strong
his enemies in loue prouided for his mother and disciple now in truth sweareth vnto the thiefe and by oath assureth entrance into Paradise c. O how great is this bounty of God how o Idem in meditationibus vnspeakeable the change wrought by the power of the hand of the most highest yesterday thou wert a thiefe in darknesse to day a Saint in brightnesse of light yesterday in the mouth of the Lyon today in the hand of the Mediator yesterday in the gate of hell today in the ioy of Paradise Now this name of Paradise is of a twofold acceptation or signification the one according to the letter a materiall and terrestriall place wonderfully situated p Tertull. in Apologet cap. 43. Lactâ—nt lib. 2. August lib. 8. super Genes ad literam cap. 10. de ciuitate Dei l. 13. c. 21. â—asilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 11. Suidas in vâ—ce Paradiso Bar-Cephas in suis de paradiso libris tribus Isidorus Hispalensis in Etymologico Francisus Iunius in exposiâ—â— 3. prim cap. Gâ—neseos toward the East in Eden the very storehouse of all delightfull pleasure vnder a sweet climate and influence of heauen and wished temperature of aire replenished with euer greene and flourishing trees casting forth most pleasant smell full of light farre exceeding all the delectable beauty and grace which sense is able to comprehend A diuine place wonderfully fitting that honorable estate of man wherein he was created c. and in which before the fall God set him as in a stately castle or pallace The other q Leo primus serm de conuersione latronis figuratiue and mysticall that heauenly receptacle wherein the faithful shal enioy eternall blisse 2. Cor. 12. 2. 4. Apoc. 2 7. And Christ hath opened vnto vs the way r Arnoldus Carnotensis de â—ltimis septem Christi verbis into this garden by the key of his crosse and death that so wee may bee made partakers of those good things which neyther eye hath scene nor eare heard nor can enter into the heart of man 1. Cor. 2. 9. And this is that Paradise which Christ here promiseth to the thiefe and this promise far exceedeth all humane possibility to make it good and is vttered not from the wood of the Crosse but the throne of power for now he who complayned before * Nam sunt qui hoc Christi verbum quarto in loco pronunciatuÌ„ existimaâ—t that hee was forsaken doth not entreate the Father in behalfe of the thiefe but by his owne authority taking away the guilt of all offences presently sanctifieth the wicked exalteth him to heauen and placeth him in glory Christ Iesus our Sauiour is not a bare and naked man but also true and euerliuing God For 1. the s Chimnitius in locis communibus parte 1. Danaeus Isagoges parte 1. l. 1. cap. 41. titles giuen him doe euince this truth as when hee is stiled Iehouah Esay 8. 13. Zach. 12. 10. Lord of Lordes Apoc. 17. 14. our righteousnes Ierem. 23. 6. the wisdome of God which is in God his Essence and therefore must Christ bee the sonne by nature 1. Cor. 1. 24. the searcher of the reines and heart Apoc. 2. 13. by his infinite knowledge foretelling things to come Math. 24. 2. Marc. 13. 2. and this is proper to God 1. King 8. 39. 2. His workes doe testifie his Godhead for hee created the world Ierem. 17. 10. all things in heauen and earth visible and inuisible Coloss 1. 16. and without him was made nothing that was made Iohn 1. 3. hee saueth vs Titus 3. 5. and giueth eternall life Iohn 10. 28. hee doth the same workes which the Father by equall power not by commandement from another but of his owne authority 3. His astonishing miracles are demonstrations of his Deity Iohn 14. 11. neyther doth hee worke them himselfe but giueth others also power to doe them in his name and this power is from God alone 1. Corinth 12. 9. Math. 10. 28. Act. 3. 6. And that it should be so was long before told by the Prophet Esay 61. 1. 4. He is eternall and therefore God this consequent was held to bee most certaine by the Iewes who belieued that Christ must abide for euer Iohn 12. 34. Ezech. 37. 25 Infinite and in all places Math. 18. 20. sustaining and preseruing all things by his prouidence and bearing them vp by his mighty word Heb. 1. 3. But I cease to adde more reasons for the confirmation of this point whereof none amongst vs maketh any question Vse 1 Let vs oppose the power of Christ against all the attempts of wicked men and temptations of the diueil whatsoeuer for who shall lay any thing to the charge of Gods Elect It is God who iustifieth Rom. 8. 33. neither can wee doubt of his merit or power not of his merit for hee is the beloued sonne Ephes 1. 6. not of his power for thus hee comforteth his Church My sheepe heare my voyce and they â—â—ow me and I giue them euerlasting life and none can pul them out of my hands Ioh. 10. 28. 2. We are not to be ashamed of Christ or by any feare drawn Vse 2. from our faith and confidence neyther in respect of the multitude or greatnesse of those who in the world set themselues against him Wherefore that exhortation of Saint Paul to his scholler is most excellent I charge thee in the sight of God which quickneth all thinges and before Iesus Christ who vnder Pontius Pilate witnessed a good confession that thou keepe this commandement to follow after righteousnesse godlinesse faith loue patience and meeknesse fight the good fight and lay holde on eternall life without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ 1. Timoth. 6. 13. 14. And doth himselfe openly confesse that he is not ashamed of the 〈◊〉 of Christ for it is the power of God vnto saluation to euer none that beleeueth Rom. 1. 16. And t Basilius Homilia de 40. Martyribus Eusebius hist Ecclesiast l. 8. cap. 3. hereof proceedâ—â— that speech of the Christians so often vttered when pâ—â—cuting Tyrants endeuoured eyther by the allurement of sweet promises or threatnings of dreadfull torments to draw them from their holy profession We are Christians And Ignatius u Iguatius stood so resolued that if the choice were offered hee had rather be a Martyr then a Monarch Vse 3 3 Our whole trust and confidence must bee setled on no man nor Angell whatsoeuer but Christ alone who is onely able to saue vs for hee is the way the truth and the life and no man commeth to the Father but by him Iohn 14. 6. neither is there saluation in any other name Act. 4. 12. for it pleased the father that in him should all fulnesse dwell and through peace made by the bloud of his Crosse to reconcile to himselfe all things both which are in earth and which are in
heauen Colosse 1. 19 20. who is made vnto vs of God wisdome righteousnesse sanctification and redemption as it is written let him that reioyceth reioyce in she Lord 1. Cor. 1. 30. 31. Verily I say vnto thee this day shalt thou be with me in Paradise Christ heard the x Bernardus de passione Domini cap. 9. request now not of a thiefe but his confessor his spouse and comforteth him with a fitting promise according to the petition made verily in truth I say vnto thee this day thou shalt be with me in Paradise To thee who diddest hang vpon the Crosse in torment with me thou shalt now bee in the Paradise of pleasure wonderfull loue exceeding goodnesse for he saith not thou shalt bee 〈◊〉 Paradise but in Paradise with me thou shalt be satisfied with the fruition of him whome thou desirest thou shalt beholde him in Maiesty whom thou diddest confesse when hee was in infirmity neyther doe I delay to performe that which I promise but to day thou shalt bee with me c. Thus sweet 〈◊〉 heareth promiseth giueth speedily c. This Con 〈…〉 not put ouer to y Arnoldus Carnotensis de septem vltimis Domini verbis Purgatory to sinne reuenging 〈◊〉 to darke and obscure places none contrary affected dare presume to alledge ought against this vouchsafed fauour The punishment of the Crosse nay grace not punishment abolisheth all offences and the soule now hastning to leaue the Tabernacle of the body willingly departed neyther did any feare of punishment molest or grieue the conscience which knew she was washed with the abundantly-flowing bloud of Iesus Christ The Souls of men so soone as they be loosned from the prison of the body are z either receiued into heauen do enioy y Laurentius Humfridus contra Campianum Ratione prima endlesse blisse or thrust downe into hell bee afflicted with eu erlasting torment For there be only two wayes the broad and the narrow two gates the wide and the straight Math 7. 13. Luc. 13. 24. two different conditions of men sheepe on the right hand and goates on the left two rewards after this life the crowne or condemnation two places the bosome of Abraham for Lazarus or the gulfe of hell for the gluâ—ton no a Augustinus Hypognosticcon lib. 5. third can bee found in Scripture and hee that is b Idem de peccatorum meritis remissione cap. 28. not with Christ cannot bee but with the diuell For the holy word of God propoundeth vnto vs but c Tilenus Syntagmatis Theolog parte 2. Titulo de Purgatorio a twofold time one of the race another of the goale of sowing and reaping of seedetime and haruest of labour and rest of the battel and the victory of the fight and triumph whereof that is limited within the boundes of this life Rom. 8. 18. Gal. 6. 10. and therefore this presently beginneth when we once haue ended the other And the Schoolemen themselues vnderstand none other vnder the name of their Viatores or Trauellers then such as yet liue in the world Therefore that Meteor or d Ignis fatuus Purgatorij imagined fire of Purgatory vanisheth commeth to nothing which the curious e Chemnitius in Exam. Consilij Trident. parte 3. tit ulo de Purgatorioâ— Plato in Phedone de Repub lib. 10. speculations of Philosophers f Tertullianus aduersus Hermogenem Patriarkes of heretiques the doubtfull g Chemnitius plenissime in examine consilij Tridentini parte 3. Titulo de Purgetorio disputations of some Fathers first kindled the vain toies and fables of lying h Homâ—rus Odyssea 11. Virgilius Aenead lib. 6. Poets tickling the eares of foolish men afterward nourished fained apparitions of Ghosts i Platzius in Luco suceiso errorum Pontificiâ—rum loco 76. and spirits and idle dreams of wel fed Monks increased at the last the k Chemnitius loco superius citato Schoole-Diuines quickned when it was dying whose learning proceeded from the Sorbon of Paris and consisted vpon a mixture of Scripture Philosophy much like a double formed l Cornelius Agriâ—pade vanitate scientiâ—rum cap. 97. Carniâ—cina Vtopiana Centaure and these hucksters of Gods word especially the latter sort violently wresting the scriptures vnto a strange sense with their Questions and Quodlibets haue exposed our holy faith and profession to the scorn dirision of Epicures and worldlings For of this Vtopian shambles of mens soules no one title can bee found in the bookes of the old new testament rightly vnderstood which notwithstanding they striue to hale by enforcement to the confirmation of their opinion Therefore for the remouing this error out of mens minds who are not besotted with their owne follies the strength of arguments the authority of Fathers the confession of the Patrons hereof themselues may bee effectuall Of all which somthing shall be said but very briefly following the maner of those who when they will sell a great m Athenagoras in Apologia prâ— Christianis quantity of corn or any other coÌ„modity bring but a little for a sample of the whole or make trial of wine or hony by the tasting of a small portion or of Cosmographers n Florus in prologo historiae suae Arguments who describing the globe of the habitable world comprehend the whole in a narrow table 1. Death taketh o Lectius in praescriptionibus Theologiâ—is contra fabrum away all the meanes of procuring saluation afterward for when wee are once departed from hence there is no place left for repentance satisfaction is to no purpose life is here either lost or p Cyprianus ad Demetrianum Iustinus Martyriâ— Dialogo cum Tryph one Iudaeo kept as God findeth thee in the day when he calleth thee out of the world so shal he iudge thee in the last and this is the vtmost bound of things q Augustinus de Fide ad Petrum DiaconuÌ„ belonging to happines for the time to obtain euerlasting life God hath giuen men only in this in which repentance also is auailable For a man may here forsake his sin and amend it which whosoeuer doth not now in the world to come hee may haue a sorrow for his offences but shal find no pardon at Gods hands there may be a prouocation to grief but no amend mentiof the will therfore the dead can receiue then no benefite from the care either of themselues or of others 2 God in Christ hath pardoned the sin and remoued the punishment it is therefore meere folly that any should bee disquieted in his mind seeking by what means of satisfaction he may deliuer himselfe out of Purgatory for the death of Christ is the remission of sins the abolishing of transgression the freedom from error the receiuing of grace therfore let vs then boldly without feare come vnto our Redeemer who by vndergoing the punishment without taking the offence hath remoued both the offence the
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.
3. sentent distinct 19. crucified vpon the tree for vs we are then loosned Confession of the aduersaries from the fetters and chaines of the deuill so that he cannot finde any thing wherfore after this life he should punish vs for by his death the onely true sacrifice what sinne soeuer there was in regard whereof the deuill held and made vs liable to punishment that hath Christ taken away so that he cannot by his temptation preuaile against vs no not in this life Though there be c Petrus à Soto in Iustitutionibus Christianis Roffensis contra Lutherum de Purgatorio nothing in Scripture which do plainly proue a Purgatorie yet many things are to be beleeued which are not written But whatsoeuer hath not authoritie from the Scriptures we may so iustly deny it which be Ieromes words as it is affirmed We know that so long as we liue in this world wee may be helped by the counsell and with the prayers one of another but when we shall once come and be cited to stand at the Tribunall and Iudgment seat of Christ then neither Iob nor Daniel nor Noah can entreat for any With what probabilitie then doe the Tridentine Fathers decree that the soules held fast in Purgatory may be released through the intercessions of the faithfull but especially relieued by the acceptable sacrifice of the Masse d Lib. 2. de Purgaterio cap. 7. 14. Bellarmine doth ingenuously confesse that the Church hath not yet determined where this * TantuÌ„ abâ—sse hunc ignem à purgandis peccatis putarunt Graecâ— vt ijs augendis maximè conducere receptam de illo opinionem putarunt ideoque explosam illam condemnatamâ— fuisse à Sancta Quinta vniuersali Synodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoligia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philosophia medicinable place should be whether in his green florishing medow or in some Noblemans house an honorable prison or in a darke and streight dungeon And indeed it is hard euen for those to finde a place for that which is no where who by their refined wits can vnderprop accidents to stand without subiects e Dialog lib. 4. 40. 55. Beda histor Eccles lib. 5. cap. 1â— Eugubinus de lib. 10. cap. 27. Pope Gregorie who carieth the title to be Great dare not presume to define any thing thereof vpon the sodaine yet some other boldly affirme that it is in f Historia Lombardiâ—a Legenda 157. Danaeus Isagoges Christianae lib. 5. c. 51. St. Patrickes hole in Ireland others that it was found out by one Odillo to bee in Aetna a mountain of Sicilie or in the Popes kitchin in which a true fire is well maintayned by the reuenewes of this imaginarie flame But I take my hand from the table and recall my selfe least I should commit like folly in confuting this monstrous and idle fiction as the authors did in deuising it and that which seemeth to be spoken to the honor of God should tend to his iniurie for no man can euer perswade these fellowes to forsake their conceiued errors but like the Giant Antaeus when they be cast downe take stubbornnesse for strength or as Eutolida who are so farre in loue with their owne sancies as she was with her beauty when she saw herselfe instead of a better glasse in the water that they obiect continually their old wornesophistications g De his omnibus copiosissimè nobiliss dectiss Plâ—ssâ—us de sacrificio Missae supposititio lib. 3. cap. 8. 9. 10. 11. Et Eusebius Captiuus in Actis primi diei titulo De Purgatorio and cauills and repeat so often ouer that they become lothsome No end of disputation can be had with these neither will they suffer any moderator to take vp the question and therefore I leaue them to themselues This day shalt thou be with me in Paradise Who is this that shall be in Paradise and with Christ and this day euen the thiefe not onely not brought vp and instructed in the schoole of Christ but by committing detestable murthers and vnnaturall bloud-shedding had enraged himself endeuoured to extinguish all sense of humanitie yet neuertheles he who for his wickednes was condemned to shame is by his faith translated into glory and the crosse was rather to him an occasion of saluation then a place of torment A blessed thiefe therefore who while he suffered deserued punishment obteyneth the heauenly kingdome for vnto him a man poenally crucified and humbly confessing the Lord saith this day shalt thou be with mee in Paradise Arise therefore ô man learne to forgiue others offending g Arnolduâ— Carnotensis de vltimis septem Christi verbis Agebat mysterium qui soluebat precium in Petro demonstrans non in se Iustum quicquaÌ„ debere praesumere In latrone nullum impium posse perire â—imeat bonus ne pereat per superbiam 〈◊〉 desperet malus de multa malitia sua August lib. 2. de symbolo in Psal 68. increase not the number of transgressions defer not the time of pardon the mercy of God is not streightned toward any nor so soon ended that he cannot take away many transgressions let there be one to aske there will not be wanting one to heare let there be a repentant offendor there will be a gratious forgiuer This Poenitent is not enioyned fasting for many yeeres to goe barefoote or weare sackeloth but at one instant confesseth is iustified is glorified Consider the time marke the person it is the last howre and a sinnefull person many were his offences and of long continuance mercy in a moment taketh them all away grace and pardon doth not successiuely by little and little file off or eat out his trespasses but the holy Ghost by asound suddenly made from heauen discendeth and all the putryfied rottennesse of his sinnes is dried vp neither doth there remaine any token of a corrupted wound which is cleansed with the waters of mercy Lazarus buried foure h Idem de resuscitatione Lazari quatriduani de verbis Dom. in Euangeliâ—m secunduÌ„ Iohan. serm 52. daies and lying in his graue stinketh now raised languisheth not with any feeblenesse commeth forth is loosed from his bands setteth at the table and eateth Symon is clensed no stayne of the leprosie appeareth in him no deformitie disfashioneth his countenance hee enterteyneth Christ and offereth no signe of feare or infection to such as attended their Master and eat with him Mary Magdalen falleth downe at Christ his feete i Quot in so habuit oblectamenta tot de se invenit holocausta convertit ad virtutâ—m numerum numeruÌ„ criminuÌ„ vt totum seruiret Deo in pâ—nitentia quicquid ex se Dâ—uÌ„ contempserat in culpa Gregor Mag. hom 33. weepeth prayeth washeth them with her teares wipeth them with the haire of her head kisseth and annointeth them with oyntment he doth not cast in her teeth her former lewd and infamous life nor vpbraid hir by
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
consulendi sunt Arnoldus Carnotensis de 7. vltimis Christi verbis Iraeneus apud Theodoretum Dialogo tertio Leo primus sermonibus de passione 16. 17. Cyprianus de passione Christi Epiphanius haeresibus contra Ariomanitas Elias Cretensis in Nazianzeni orationem secundam de filio vbi quatuor ponit modos desertionis generales 1. Explorationis causa vt in Iob. Iosepho quo ille tanquam fortitudinis hic castitatis columna clarus fieret 2. Ad castigationem vt in Apostolo quo semel demittendo humiliando summam illam Gratiam conseruaret 3. Per auersionem vt in Iudaeis quo puncti ad poenitentiam flecterentur 4. Supra hos omnes restat modâ—â— ille desertionis in administratione Domini pro genere humano vt perillam quae videretur esse desertio nos primo deserti deinde recepti per incarnationem Christi cruciatibus ipsius saluemur Damascene therefore calleth dispensatiue when as he was man left for a while the Dietie resting and not shewing it selfe in the time wherein he was crucified tempted and died yet euer vnited to the humanity that hee might ouercome rise againe iustifie and redeeme vs. Therefore when we are plunged in the sea of the greatest calamities ouerloaden with the heauiest burden of manifold tribulations when those complaints are wrung from vs How long wilt thou forget mee O Lord for euer How long wilt thou hide thy face from mee will the Lord absent himselfe for euer and will he shew no more fauour is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to bee mercifull hath hee shut vp his tender mercy in displeasure Psal 13. 1. 77. 7. 8. 9. and crusheth our bones as a Lion Esay 38. 13. that wee know not what to doe 2. Chron. 20. 12. euen then let vs submissuely powre forth our hearts before God and like humble suppliants flie to his mercy as our onely Sanctuary for the Lord doth heare the desire of the poore and maketh his eare to attend Psal 10. 17. he neither can nor will forsake his And therefore thus doth he refresh Sion weeping and mourning as though God had left his Can a woman forget her sucking babe that shee should not haue compassion on the sonne of her wombe yea they forget yet I will not forget thee behold I haue grauen thee vpon the palmes of mine hands and thy walles are continually before me Esay 49. 15. 16. And is also saide to see the afflictions of his people in Aegypt and to heare them crie by reason of their taske-masters and to know their sorrowes and come to deliuer them from the hand of the Aegyptians and bring them out of that land into a good land flowing with milke and hony Exod. 3. 7. 8. And what can bee added to this tender or rather officious and seruiceable care of God whose eyes watch eares attend hands are ready and feet hasten to helpe those who belong vnto him that they might not bee too much wronged but if there may bee any addition the holy Ghost doth expresse in these most sweete words saying that the Lord raysed vp to the Israelites Iudges when they were vexed of their enemies and was with the Iudge and deliuered them all the dayes of the Iudge for it repented the Lord because of their gronings by reason of those who oppressed them Iudg. 2. 18. There is no reason then why wee should imagine that the fauour of God is the lesse towards vs when wee are exercised though with many and great afflictions for whom hee loueth he doth chastice Prou. 3. 10. and as he seemeth to forsake them for a while but to their benefite 1. For their triall as in Iob and Ioseph the one whereof was a piller of patience the other of chastitie 2. for their correction of this is the Apostle an example who was humbled that hee might preserue the grace bestowed 3. by withdrawing his comfort to moue them to repentance as hee dealt with the Iewes Of this more in the former words and vpon the 130. Psalme O my God my God why hast thou forsaken me The Redemption which Christ purchased for vs was not externall of the body alone but internall of the soule also and therefore did not onely offer vp his body vnto the Father to reconcile vs but the soule likewise suffered the punishment wee had deserued and as though hee had beene the guilty person standeth out at the Barre before the Iudgement seat that wee might be absolued Then sinne is a dangerous euill and which God hateth All flesh corrupteth their wayes all flesh therfore is ouerwhelmed in the floud Gen 6. 7. 7. 21. The cry of Sodomes iniquity ascended vp into heauen a reuenging shower of fire and brimstone descend down to earth deuoured the offenders turned their Cities into ashes an example to them that hereafter should liue vngodly 2. Pet. 2. 6. The earth openeth her iawes and swallow vp rebellious Corah Dathan and Abiram they their tents theirs and all goe downe quicke vnto hell Numb 16. 31. Canaan speweth out her inhabitants because of their abomination Leuit. 18 25. Of all that infinite multitude that came out of Aegypt Exod. 12. 37. onely two Caleb and Ioshua entred into the land of Promise Numb 14. 38. the rest perished in the wildernesse because they prouoked the Lord. And at this present the Iewes hated despised scattered and wandring ouer the face of the earth remaine a visible example of Gods wrath against sinne the greatnes wherof sheweth it selfe in the variety of the punishments Leuit. 26. Deut. 28. 15. in the generality Gen. 7. 23. Osea 4. 2. 3. in the sharpenesse 2. Chron. 21. 18. 2. King 9. 36. In the suddaines of the execution Dan. 4. 30. Act. 12. 23. These and the like testimonies of Gods anger against sinne and sinners are registered in holy Scripture But the vndeserued death and bitter passion of his onely and beloued son by which alone his iustice could bee satisfied doth farre exceed them all which if hee for vs had not once tasted wee must haue felt eterually Let vs auoide sinne lest wee pull vengeance vpon our own heads and tread vnder foot the sonne of God and account as as a prophane thing that sacred bloud by which wee are iustified Heb. 10. 29. For all sinne is to speake it in the words of the Schoole-Diuines First iniurious to God Dionisius Carthusianus in Tractatu de Grauitate Enormitate peccati cap. 1. and wronging the most holy For we despise his commandements who would haue vs 1 Deo iniuriatinum holy as he himselfe is holy Leuit. 11. 44. And therefore euery one that calleth vpon the name of the Lord must depart from euill 2. Timoth. 2. 19. For when wee were not hee created vs Gen. 2. 7. When wee were lost hee redeemed vs Eph. 2. 1. 2. c. and sanctifieth being redeemed that wee should not liue according to
wounds but especially dryed through the feeling of the heate of the wrath of God so that he became like vnto a pot sheard Psal 22. 15. for sorrow troubleth the naturall heat k Cyrillus lib. 11. in Iohan. cap 35. wasteth the inward moysture and burneth vp the bowels by a fiery qualitie whereof the vsuall prouerbe amongst vs Sorrow is dry And we read that l Melancthon de anima Marquesse Casimire when hee was dead and bowelled had his heart withered like a dry peare and the cause thereof supposed to haue proceeded from those cares and manifold griefes he susteyned wherby that moyst m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Galenus de vsu partium lib. Hyppocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. de corde Fernelius de partium corpo ris humani descriptione c. 8. Laurentius historiae Anatomicae lib. 9. c. 9. quaest eiusd lib. 5. humour like vnto water was consumed which nature had inclosed in the skinny casket which couereth and compasseth the heart lest it should be scorched vp with too much vehement heat in his perpetuall motion Of the mysticall thirst afterward Doctrine Christ was true man subiect to the same affections vnto which wee are Arguments proouing his humanitie are the n Chrysost hom 7. in Matth. swathing bands wherein he was wrapped and the cratch wherein he lay and is called in the Scripture flesh Ioh. 1. 14. The sonne of man Matth. 8. 20. the seed of Dauid Psal 89. 36. the sonne of the virgin Esay 7. 14. borne of a woman Galath 4. 4. partaker of flesh and bloud as the children Heb. 2. 14. found in the likenesse of man Phil. 2. 7. and to comprehend all in one word nothing differing from vs but that he was without sinne he o Cyprianus serm de natinitate Christi had not sinfull flesh as ours is yet the same in nature for sinne is not p Cbrysost in 8. ad Romanos Damascenus orthodoxae fidei lib. 3. cap. 20. Vide plura argumenta veritatem humanae naturae in Christo confirmantia Zachariam Vrsinum lib. 2. de incarnatione cap. 2. quaest 2. Thesi 1. naturall nor the worke of the Creator but infused by the suggestions of the deuill and proceeding from the corruption of our owne will yeelding vnto his alluring and deceitfull intisements Vse First the great and vnspeakable loue of Christ offereth it selfe to our diligent consideration who being in the forme of God thought it no robbery to be equall with God but hee made himselfe of no reputation and tooke vpon him the forme of a seruant and was made like vnto men and was found in shape as a man Phil. 2. 6. 7. and gaue himselfe for vs to be an offering and sacrifice of a sweet smelling sauour vnto God Ephes 5. 2. A deed without example humilitie without measure loue without merit 2. Vse Secondly from this ariseth an assured ground of the certeintie of our saluation for Christ hath fulfilled all the parts thereof and done whatsoeuer was requisite for purchasing the same he dyed for our sinnes and rose againe for our righteousnesse Rom. 4. 25. his q Augustinus serm de tempore 101. vnde serued death hath ouercome our deserued death and he deliuered those who were iustly guilty vniustly slaine for them so hee hath payed the price of our redemption and sustained the punishment of our transgression for the death of the sonne of God is the all sufficient remedy for the sinne of the whole world and his holinesse and purity of nature auaileth against the staine and corruption of our iniquity 1. Cor. 1. 30. 31. That the Scripture might bee fulfilled sayth I thirst This thirst of Christ was both naturall of which somthing hath beene already spoken and misticall wherein r Arnoldus Caruotensis in vltima Christi verba Tanlerus in meditationibus vitae Iesu Christi cap. 47. he doth not so much desire drinke as mans saluation for he could not expect any comfort and benefite from his persecuters and scorners who were more ready to adde griefe to his sorrowes then shew pitty and compassion vnto him and although they contemned that price which he now payed for sinne yet the olde serpent being swallowed vp he hastneth to the fountaine of liuing water therewith to wash his enemies dieth for the wicked adopteth the disobedient and rebellious vnto the right and honour of sonnes and bestoweth so great a benefite vpon the s Bernardus de passione cap. 13. Ludolphus de vita Christi parte 2. cap. 63. vnthankefull And hereby declareth his earnest desire that all might be saued Christ saith I thirst and not I suffer O Lord what doest thou thirst your faith your saluation your ioy the care of your soules doth touch mee nearer then the torment of mine owne body haue pitty vpon your selues if you will haue none vpon me VVhen he saith I thirst he desireth their t Augustinus in Psal 68. faith for whom he prayed Father forgiue them Christ doth vehemently desire the saluation of mankind wherefore when hee was presently to bee crucified and he the true Lambe ready to bee offered for the sinnes of the world in his last Supper with his Disciples breaketh forth into this earnest and affectionat speach with desire haue I desired to eate this Passeoner with you before I suffer Luc. 22. 15. and there is in the doubling of the word Desiring with desire and in the Article this the last when hee knew hee should bee sacrificed Iohn 13. 1. great force and singular declaration of the loue of Christ towards vs and our saluation which he sheweth First by his most sweet and gratious inuitation Esay 55. 1. And come vnto me all yee that are weary and heauy laden I will ease you Math. 11. 28. Come u Iohannes Gersouin tractatu de bis verbis Euangelistae vnto me wonderfull loue◠that he should in treate vs to come vnto him whose duetie is to bee humble suiters he would vouchsafe to accept vs. All that are weary and laden for he can rayse vp the dead carkase foure dayes lying in the graue and stinking And I will ease you hee doth abhorre no sinnes no wickednesse bee it neuer so great no bonds of custome in euill but hee can loose although exceeding strong and at the last will giue grace and glory Grace now of a happy departure from hence and hereafter glory and eternall blessednesse Secondly by x Bernardus sermone in vigilia Natiuitatis Domini his comming down from the bosome of the Father into earth for our sakes for he came to seeke and to saue that which was lost Luke 19. 10. Receiue health of him you that are deseased who healeth those that are contrite in heart with the ointment of his mercy Reioyce you that desire comfort the sonne of God is descended vnto you that hee migbt make you partakers of his Kingdome he came y Georgius Wirth vita Christi eu