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A00003
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A sermon preached at Paules-Crosse the second day of Iune, being the last Sunday in Easter terme. 1622. By Thomas Ailesbury student in diuinitie
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Ailesbury, Thomas, fl. 1622-1659.
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1623
(1623)
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STC 1000; ESTC S101513
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32,856
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62
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full Court u Quid hoc est paulo ante putabamus facere aliquid Patrem quod non facit Filius Aug. tract 21. in Ioan. Lord thou art the profound word of the Father I am shallow man vnderstand thee not Blessed Sauiour I heare thee speaking of thy selfe I iudge no man there is another that seeketh iudgeth ille quaerit iniurias tuas ille iudicat de iniuriis tuis who so meet to seeke after thy wrongs and to iudge them that haue wronged thee as thy Father How can it bee then that the Father iudgeth no man but hath committed all iudgement to the Sonne turbamur hic turbati desudemus desudantes purgemur we are troubled here being troubled we sweat to enucleate the mystery and in descrying thereof we are purged All iudgement is therefore giuen to the Son not that the Father will cease to iudge But because Pater occultus erit Filius manifestus The Father shall iudge but not be seene to iudge the Sonne shall iudge and be seene to iudge because he shall iudge in the habit of a man * Act. 10 42. Him saith the Apostle hath God ordained to be Iudge of the quick dead where you may see his commission his circuit his commission deriued from the King of Kings Constitutus à Deo him hath God ordained his circuit the largest that euer was Iudge of quicke and dead that is of the iust and vniust so Lyranus Of the immortall soules and mortall bodies so Ruffinus Of the dead before and of those that are found aliue at the resurrection 1 Cor. 15. for we shall not all die but shall be changed so Caietan Large it must then needs bee that is extended vnto all We see then by this time what we are to answer to that Question discussed in the Schooles If Christ in forma humana shall iudge the world out of doubt hee shall come againe in the same manner that he went from vs into heauen x Acts 1.11 Veniet sic veniet wiâ—h a body with the same bodie the sâ—me body with the same skarres as Chrysostome teacheth He hath giuen all iudgement vnto the Sonne the Father could not giue it to the Sonne as God which was his owne by nature neither could Christ receiue that which as God he neuer wanted y Datum â—temâ— Patre 〈◊〉 iudiâ—iumait 〈◊〉 quia potestatem â—ancâ— se naâ—ra noâ— habeat sed per â—spenâ— tronem vâ— homo Cyril in Ioan. lâ—b 2. cap 140. But the Father hath giuen and thâ— Sonne receiued as man as man shall hee come in the Clouds as man shall he sit vpon the throne as man shâ—ll he denounce the sentence as man shall he be seene of all the Godhead shall bee perspicuous to the godly onely But Christ as man shall lye open to all mens eyes to the faithfull to the vnfaithfull confusis confisis to the confessors to the crucifiers according to that of the Prophet z Zach. 12.10 They shall looke on him whom they haue pierced Christ as God a Tolleâ—ex of in Ioan. â— animadâ—ers 20. iudgeth with the Father in common as man alone some workes there be which Christ doth in carne and yet cooperateth with the Father Some workes which he doth per carnem wherein he worketh alone and the Father by him as we say truly Maries Sonne created the world Christ in carne created the world but not per carnem by the flesh So Christ in the flesh raised Lazarus but not by the flesh So Christ suffered by the flesh for the Deity could not be touched with passion but triumphed in the flesh So the Father and He as one God shall iudge together in the flesh but not by the flesh in which respect as man he shall iudge alone b Part. 3. q. â—6 aâ—tic 2. Aquinas giues three reasons for it First for the conueniency most sutable to man to be iudged by man Secondly for the equitie Good reason Christ should iudge man who for man was iudged by man Sedebit Iudex qui stetit sub Iudice Augustine damnabit reos qui falso factus est reus There shall he sit to iudge who stood here to be iudged condemne the guilty who falsly was accused to be guilty Thirdly because good and bad are to be iudged Now the wicked were not to behold the Godhead in the presence whereof there is fulnesse of ioy therefore was Christ to iudge as man This question in Schooles begets another viz. whether this iudiciall power were giuen to Christ as man freely or purchased by his merits The Schoole-men answer that it was giuen to him gratia capitis by the grace of personall vnion For when God assumed man he infused into the Humane nature all those graces the Humanitie was capable of and yet they say it was merited by him too He humbled himselfe to the lowest therefore God hath exalted him to the highest 〈…〉 What hindreth saith Tho. Aquinâ—â— but that one and the same thing may be due by a double title of gift and purchase Christ on earth was both viator and compreheâ—sor extraâ—erâ—num and in termino abroad and yet at home therefore being in a meritorious estate and his merits of an infinite value what was it that hee could not mâ—rit d 〈…〉 Bonaueâ—ture makes a twofold merit 1. Whereby a thing is due which was not due before 2. Whereby it is due more wayes then it was before The praemium substantiale though it were giuen him by grace and so due yet he might purchase it by his merits and so make it more wayes due then it was before Thus we see all things plead for Christ to be the Iudge It belongs vnto him essentially as God personally as giuen from the Father and meritoriously whereby Christ by vertue of his merits may deseruedly claime it So haue wee seene the body Christ the Iudge I proceed to thâ—â—â—gles the parties to be iudged By 〈◊〉 Eaglâ—s are meant the Saints And of those Saints there is a fourefold exposition related by * 〈…〉 Maldonatus The first is the blessed Soules which enâ—oy Christ now in heauen of whom S. Iohn speaketh * 〈…〉 15. â—0 They follow the Lambe whither-soeuer he goeth The Lambe is the body The following is the gathering together These are they that haue washed their robes and made them white in the blood of the Lambe hee that sitteth on the throne dwelleth amongâ—â— them and the lambe shall feed them for euermore in the midst of the throne Their Pâ—stor the Lambe The place of pasture in the midst of the throne The second the Saints that then shall be found aliue at the Râ—surrection Sancti 〈…〉 g 1 Thâ— 4 17. Then we which are aliue and remaine shall be caught â—p together with them in the clouds to meet the Lord in the ayre and so shall we be euer with the Lord. And againe h 1 Câ—â— 15.5 We shall
relate But why it hath that denomination seeing Iehosaphat was not there buried but in the Citie of Dauid none of them declarâ— Å¿ Supplem 4. pâ—rt q 88 art 4. Res ondeo dicendum non potest multum per certitudinem sciri sed probabiliter potest colligi ex Scripturis Caluin Gualter in Ioel. Aquinas after he had said what the Iesuite out of him hath repeated and somewhat more yet doth not certainly determine but probably coniecture that to be the place And with Riberaes leaue it is more consonant to the literall sense That God will deliuer his people from the hands of the Assyrians to whom they were now captiuated And that hee might comfort them the more he doth allude to that miraculous victorie t 2 Chron. 20. that God gaue to Iehosaphat For listen Ribera as the Lord did then cause a ciuill discord and mutinie to arise in the Enemies campe wherein the children of Ammon destroyed those of Mount Seir therefore the place was called the valley of Beracah or blessing So is the Lord able to deliuer you out of the Assyrian yoke and to gather you from among the Nations Therefore whether Christ shall iudge in the ayre or on the earth in Mount Caluary or in the Valley of Iâ—hosaphat we place it inter scita Scholae to be discussed in Schoolâ—s not inter articulos fidei to be imbraced as an Article of our beleefe The circumstance of the place where mâ—kes me call to minde the time when the day of iudgement shall be which is â—s much or more vncertaine then the former so sealed vp that u Math 24 3â— of that day and houre knoweth no man no not the Angâ—ls saith our Lord but my Father onely It transcendeth the knowlâ—dge of man It transcendeth the knowledge of Angels and as it seemeth by Saint Markâ— of the Sonne too who addes * Mark 13.32 not the Sonne but the Father Of man there is no maruaile who is ignorant of many things he is bound to know Neither is there any great scruple of thâ— Angels for though they see him that seeth all things yet in him they doe not see all things but thosâ— obiects that concurre to their Beatitude as the x Non 〈◊〉 ad intelâ—â—â—◠〈…〉 alia 〈…〉 14 〈…〉 Schoole-men haue bounded that * 〈…〉 too too large speâ—ch of Gregory All thâ— doubt all the scruple and difficultie lyeth in Christ how he should be said not to know the day of iudgement Some haue thought this clause neque filius to haue beene crowded into the Text by the Arrians and Agnoaetae y Lib. 8. Epist 42 S. Gregory ad Eulogium layeth downe three expositions of the Fathers The first is that it is not to be referred to Christ the head but vnto vs the body as in the Scripture by reason of the mysticall vnion things are viz. Whatsoeuer you doe vnto these you doe it vnto me So it will be Christ knew it not in his members that is the Church knew it not But this is iustly discarded by z Bellar. lib. 5. de anima Christi cap. 5. Bellarmine for if Christ had not knowne it but in his members why doth hee adde no man no not the Angels seeing men and Angels are members of the mysticall body Secondly he knew it not because he hath not made vs to know it As God said to Abraham a Gen. 22.12 Now I know thou fearest me that is I haue made thee and all that know thee for to know it As we say now the Sunne shineth clearely now it is darkned not that euer claritie is separated from the body of the Sunne but that sometimes his light and beames are withdrawne from vs. So we say it is a ioyfull or sorrowfull day not in it selfe but because it is to vs either ioyfull or sorrowfull So our Sauiour knew not thâ—s day because he hath not made vs to know it Thirdly Christ knew this day in natura humanitatis but not ex natura humanitatis The man-Christ knew it but not as man in ipsa but not ex ipsa in the manhood but not by the manhood but speciall priuiledge of reuelation The b 〈…〉 4. q. 1. 〈◊〉 4. 〈…〉 Schoole-men tell vs of a twofold knowledge in Christ in verbo and in genere proprio The first whereby he seeth all things in the eternall Word The second whereby he seeth them in themselues And this againe is twofold either infused or acquisite His infused knowledge was powred into his manhood in the act of his conception when all knowledge the finite creature could be capablâ— of was granted vnto him whâ—reby he discerned all things But besides this he had an acquisite and experimentall knowledge whereby experience acquainted him with many things that practically he knew not before And in this respect if in any may he be said not to know the day of iudgement â—â—â—â—nst Vbiq 〈◊〉 One thing more occurres vnto mee Christ saith not Vbique corpus but Vbicunque not that his body is euery where but wheresoeuer As he tooke on him the nature of man so that nature was finite had all the properties of a created naturâ— therefore had an vbi was contained within the limits the superficies and bounds of place Therefore locall motions are ascribed vnto him in the Scripture where he is said to descend and ascend and goe vnto the Father And after his resurrection Surrexit non est hic He is risen he is not here therefore he is not euery where The monstrous and new sprung error of Vbi quitie as c 〈…〉 carnal cap. 12 Bellarmine excellently obserueth euerteth all the Articles of our Creed that we beleeue touching the manhood of our Sauiour of his conception how could he be contained within the straites of blessed Maries wombe if hee be in all places how was he nayled to the Crosse if euery where how wrapped in linnen cloathes how intombed in a Sepulchre if his body be so spacious that it knoweth no limits how ascended he into heauen and d Acts 3 2â— how doe the heauens containe him if hee bee not contained in any compasse It is true we acknowledge a Communication of properties and that not Rationall but Reall yet not of the natures but personall vnion not inherently in the naturâ—s but personally in the person of the Sonne of God So wee say that Christ is euery where and that the Virgins Sonne created the world not by the propriety of natures but by the communication of properties as e Non per proprietatem naturarum sed pâ—r communicationem proprietatum Lâ—b 3. Sent. diâ—â— 22. â— 2. Alâ—d est diuinitatem communicaâ— humanitati aliud inhabitare Bellar. lib. 3. de Incar Christi cap. 16. Bonauenture acutely Neither are we ignorant of that of the Apostle In him dwelleth the fulnesse of the Godhead bodily yet it is one thing to dwell and another thing to bee communicated because of