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
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
that which he had forgiuen whatsoeuer he doth the holy Ghost speedily perfitteth seeketh supply of helpe from none other instructeth presently whom he enlightneth maketh vpon a sodaine fishermen fishers of men the ignorant able to teach In this grace expectation is not discouraged by delay neither is there any distance of time between prayer and performance Dauid saith I haue sinned the Prophet answereth the Lord hath put away thy sinne thou shalt not die What should I mention the Ninutites whose repentance found the reuersion of a denounced sentence against them What should I speake of those two transcedent-sinning Kings Achab and Manasses whose repentance such as it was God infinite in mercy refused not And among other examples of mercy this thiefe of whom we now speake offereth himselfe a testimonie of pardon an example of hope who mournefully seeking findeth and asking obteyneth This day shalt thou be with mee in Paradise He came to the crosse besmeared with the k Tanlerus in meditationibus vitae Iesu Christi cap. 43. bloud of others is washed with the bloud of Christ he came bloudily affected and enflamed with crueltie but was made milde hearted compassionate all possessed with loue c. He had but one member or part of the body free and came at the last howre of the day into the vineyard and yet so plyed his worke that he did his stint and receiued the wages before the other c. His prayer was humble and wise asking nothing but grace and mercy God therefore who knoweth the secrets of all hearts in his eternall wisdome heard him and opening the abundant rich treasures of his mercies giueth more then was desired O Lord how incomprehensible is thy goodnesse how gratiously hast thou shewed that thou wouldest not the death of a sinner but that he should turne and liue And by this shewing of loue God hath gotten vnto himselfe a l Granatensis postill paâ—te 2. fâ—ria 5. in câ—na Dom. canone 2. new name for before he was called the God of the righteous as the God of Abraham of Isaac and Iacob and saith that this is his name and memoriall for euer from generation to generation and was named their God because he shewed his sweet loue and almighty power in comforting and defending them after an especiall manner but now when he saith that he came not to call the righteous but sinners to repentance Matth. 19. 13. is not onely the God of the righteous but of sinners also as those whom he hath saued by his death healed by his wounds and redeemed by his bloud Thus he openeth his bowels thus he offereth to his the abundance of his mercy Adde this if you thinke so good Christian Reader to the like whereof I haue spoken before in the first word and tenth obseruation or doctrine where also the vse and application is set downe yet I would not let passe this exposition conteyning both matter of wholsome instruction and much comfort This day shalt thou be with mee in Paradise It is not to be passed ouer sleightly that Christ promising heauen to the thiefe yea confirming it by oath yet doth neither ease in any part nor take away that corporall torment which he suffered For now hee hangeth pale and wan with a torne body waiting for the last office of the hangman executioner and a little after the souldiers came and brake the legges of him and his fellow to hasten their death Ioh. 19. 32. because it was the day of the preparation before the Sabaoth and that the bodies might not remain vpon the Crosse on the Sabaoth for which there was a particular and speciall law Deut 21 23 and obserued of Ioshua cap 10. 26. yet trusting in their owne righteousnes by vnrighteously murthering of Christ they brake the whole law of God streyning a gnat and swallowing a Camel Math. 23. 24. Wee are not to measure the greatnesse of Gods loue towards vs by the scantling of our sense and feeling the same For oftentimes he suffereth those to bee most grieuously afflicted whom he most entirely loueth The word deuideth and m Lutherus in locis classe 3. titulo de cruce calamitate distinguisheth of Tribulation into the beginning and the end and this direction must be ours and not follow herein our owne conceit which thinketh euery euill wee suffer to be infinite and of euery Mathematicall pricke maketh an endlesse line so vnskilfull is our reason death pestilence famine hatred contempt of the world and such like are indeed euill and if wee doe make reason iudge in these wee must of necessity faint vnder the burden but for helpe wee are to lift vp our eyes vnto the hils and listen to that voyce I am the Lord thy God and therefore we must iudge of the Crosse as it is in relation and reference vnto Gods sauing helpe and louing kindnesse for when the Lord doth sometime hide from vs his fauourable countenance this is no argument of direction that hee hath forsaken vs but of dispensation disposing all things to our good and benefit who absent and present worketh our saluation Iob. complayneth 9 17. he destroyeth me with a tempest and woundeth mee without cause hee will not suffer me to take my breath but filleth mee with bitternesse yet neuerthelesse the man so perplexed is tenderly beloued cap. 42. 8. 12. 1 The vse of this doctrine is twofold first this may serne to abate the ouer ranke censures of wanton heades who iudge all castawayes and reiected of God that are afflicted and from this imagination was that outcrie bred which some made against the Galilaeans whose bloud Pilate had mingled with the goare of the beasts sacrificed and those eighteene vpon whom the Tower of Siloam fell that they were more grieuous sinners then all the rest But Christ represseth this malepert and ouer sawcy censure by adding a wholsome admonition that they who brought this tidings should themselues speedily repent lest they also perish Cursuos affligi patitur Deus rationes à Chrysostomo vndecem afferuntur in Homiliae 1. ad Antiochenos de verbis Apostoli vtere pauco vino c. Luke 13. 1. 2. For the calamities which befall any one should be sermons of repentance vnto eueryone because they are inflicted that by them wee might conceiue the sharpenesse of Gods seuerity against sinne For all who are distressed are not to be thought without difference wicked because whom the Lord loueth hee doth chastice Prou. 3. 10. and by many tribulations wee must enter into the kingdome of heauen Act. 14. 22. Vse 2 The second vse is for instruction teaching vs to seeke out some certaine signes and tokens whereby wee may be assured that in all our sufferings God doth remember his mercy and euen then when hee seemeth to deale most rigorously with vs and of many these few may giue some contentment 1 When he enableth vs to beare whatsoeuer burden is Grineus in commentarijs ad Prophetam
whatsoeuer wee hope for 1. Cor. 15. 17. 1. Pet. 1. 3. 2. Timoth. 2. 9. Then the doubt propounded may be thus resolued 1. It is vsuall by the phrase of Scripture to speake so of things which are in the doing as if they were done and perfected 2. All things were b Augustinus in tractat 47. 119. in Iohan Euang. fulfilled as was prophesied should be performed before his death therefore Christ vseth heere both his knowledge and power for he did not yeeld vp the spirit vntill he had perfected whatsoeuer was appointed should bee imposed vpon him hanging on the crosse for he layeth downe his life himselfe no man taketh it from him but hath power to lay it downe and take it againe Ioh. 10. 17. 18. And therefore now asketh drinke The instruction from hence to be gathered is in a more fit place afterward set downe in the seuenth and last ward After this Iesus knowing that all things were now accomplished that the Scripture might bee fulfilled The Scripture mentioned heere by the Euangelist is written Psal 69. 21. And Christ that he might manifest himselfe to be the same whose person Dauid susteined and of whom he was a type would now drink evineger for the quenching of his thirst For besides the other iniuries which the Iewes offered vnto him they added this contrarie to all sense of humanitie and the custome euen of most barbarous nations that they gaue him now already torne in the Iudgement hall and beaten with scourges till life failed vineger to drinke for further torture who should rather haue offered wine to refresh his languishing spirit and comfort his decayed strength Prou. 31. 6. But all this he was willing to vndergoe for the confirmation of our faith because the hand of God and his counsell had determined before that these things should be done Act. 2. 23. 4. 28. The doctrine of the Gospell is no new nor lately deulsed inuention but most ancient from the beginning for whatsoeuer befell Christ both for the matter and the manner was foretold As That he should come to Ierusalem riding vpon an Asse Zach. 9. 9. Bee entertained of the children with Osanna a ioyfull shout and exclamation Psal 118. 26. Be sold for thirty peeces of siluer Zach. 11. 12. Matth. 27. vers 3. His death conspired both by Iewes and Gentiles the chiefe rulers and people Psal 2. 1. 2. Act. 4. 25. Betrayed of his friend and disciple Psal 41. 9. Taken spitted vpon reprochfully handled Esay 50. 6. Forsaken of his Apostles Zach. 13. 7. Marc. 14. 27. Accused by false witnesses Psal 55. 11. Hanged vpon the tree Deut. 21. 23. Between two theeues or malefactors Esay 53. 12. Marc. 15. 27. Haue his side opened with a speare Zac. 12. 10. Apoc. 1. 7. And rise againe Psal 16. 8. 9. Act. 13. 35. the third day after his death whereof Ionas was a type Matth. 12. 40. For as c Georg. Wirth in Harm 〈◊〉 Euangelij lib. 3. cap. 13. de tâ—iduana Christi in sepulchro mâ—ra Sic Augustinus Quaestionum Euangelicarum lib. 1. cap. 7. Prima dies accipitur secundùm parâ—em sai postremam Secunda sâ—cun dùm se totam Terâ—ia secundum partâ—m sui primam sic sint â—res dies quaelibet suam habet noctem concerning Ionas there were three seuerall degrees obseruable his swallowing vp by the whale his dot enâ—â—on in her belly and casting forth againe So the swallowing of Christ was death the graue his â—â—tention and his casting forth his resurrection d Iustinus Martyr in quaestionibus ad Orthedoxos Thus the â—aw is the Gospell promised the Gospell the law fulfilled The e Augustinus in Psal 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiâ—â—anius contra Epicureos grace of the new Testament was vayled vnder the shadowes of the Law reuealed in the brightnesse of the Gospell 1. Vse Therefore in iudging and disceâ—ning of matters holy and spinituall let vs confine ourselues within the bounds and limits of the Scripture and not presume to bee wise aboue that which is written I. Corinth 4. 6. for the holy Scriptures are able to make vs wise vnto saluation through faith in Christ Iesus 2. Tim. 3. 15. 2. Vse Christ is the true Messiaes and appointed Sauiour of the world sent of the Father at the â—idnesse of time Gal. 4. 4. as he promised Gen. 3. 15. And vnto whom all the Prophets giue witnesse that through his name whosoeuer beleeueth in him shall receiue forgiuenesse of sinnes f Hoc Petridictum notum commeâ—datum esse debâ—t pijs omnilus tum quâ—a recitatur in prima concione habita inter Gentes miraculo manifesto confirmaâ—â— est 〈◊〉 obsignatuÌ„ efficacissimè refutat multâ—s errores Ponâ—ficios ex professo expressè consensum omnium Prophetarum in veteri Testamento citat sed de his plurain exemplari Latino Act. 10. 43. For 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 whether they be things in earth or things in heauen c. Coloss 1. 19. 20. that is the whole Church militant and tryumphant for he is the lambe slaine from the g Dicitur Chrisius agnus mactatus á mundi origine 1. Respectu diuini decreti 2. promissionis Gen. 3. 3. typorum Abelis Abrahami Isaacum immolaturi Sampsonis Dauidis sacrificiorum c. 4. officaciae naem mors Christi profuit aneequaeam fuit aequè veteris Testamenti fidelibus ac noui vnde Abrahamus diâ—m Christi vidisse laetatus esse dicitur Ioh. 8. 56. foundation of the world Reuel 13. 8. Iesus Christ the same yesterday to day and for euer Heb. 13. 8. After this Iesus knowing that all things were now accomplished that the Scripture might bee fulfilled saith I thirst Hee h Pelargus in septem vltima Christi verba who was the fountaine of liuing waters and quenched the thirst of the people in the wildernesse from the rocke Num. 20 11. gaue Sampson drinke out of the iawe-bone of an asse Iudg. 16. 19. who can onely bestow that water whereof whosoeuer tasteth shall not thirst any more Iohn 4. 14. and leadeth the wearyed vnto the still waters Psal 23. 2. now amidst his anguish and sorrowes and boyling desire to performe the worke of mans redemption complayneth of thirst And this his thirst was naturall and mysticall Naturall for from midnight at which time he began to bee in an agonie in the garden and his sweat was like great * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drops of bloud trickling vpon the ground consumed with griefe beaten crowned with thornes scorned drawen from place to place laden with his crosse and fainting vnder it it was no i Ianseniue in Concordantia Euangelita cap. 143. maruell if hee were scorched with drought both in regard of his body ouer wearied with labour and losse of bloud by reason of his many
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
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