feel the motion of it yet we know not whence it comes nor whither it goes since thus it is with every one that is born of the Spirit since we cannot so much as think a good thought as of our selves but all our sufficiency 2 Cor. 3. 5. Phil. 4. 13. is of God through whose assistance and strengthening we can do all things he therefore will own every fruit and degree of Grace that flowes onely from his own holy Spirit and gracious assistance and will not break the bruised Reed nor Mat. 12. 20. quench the smoaking flax but in due time blow it up into a bright and glorious flame and set the bones which he has broken And consequently I must conclude that the highest degree is not commanded and that an Inferiour degree of Love even of Actuall love is no sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod erat demonstrandum § 39. To recapitulate all for the Readers better satisfaction 1. First the highest degree of Love absolutely such or rather the one infinite height and simply perfect Act of Love commensurate with the Perfection and amiableness of God no body sayes is required in this Love 2. The loving God according to sinless Perfection and the abilities and originall righteousness Adam had in innocence the Apostle against the Jews and the †Vid. White against Fisher point 8. §. 1. 2. p. 510. D. p. 522. B. C. D. E. Mountague's answer to the Gagger c. 15 17 19. Davenant de Justit Habit. Actual Protestants against the Romanists say is required to Justification and according to the Tenor of the first Covenant which therefore they say is necessary because the Papists speak of a Justification by works a fullfilling of the Law and merit ex condigno Perfection and works of Supererogation This our Refuter undertakes to maintain to be now required of Christians to Justification otherwise he has no opposite But then the Doctor maintains that this Law requires not that Love and that Charity that consists in this sinless Perfection to the Justification of believers now because they are not under the law but under Grace And if our Refuter be his Adversary in this let him try his School-skill and answer our arguments in a School-way and leave his begging of the question 3. The loving God according to the Abilities and advantages we shall have in heaven when we shall see God face to face is the Perfection of Saints and those of the Church Triumphant not the duty of Christians and those of the Church Militant more then sincerely to endeavour after it and by comparing their weakness with the uprightness of the Law and the Perfection of this Love they may have wherewithall to humble them and long for and to fly to Ckrists Righteousness and Mediation and Gods Mercy And though our Refuter bring after the Authorities of Austin Bernard Aquinas and Scotus to prove that to this we Christians are obliged by the Law yet I shall demonstratively prove anon that they say it not but the contrary and so our Refuter stands alone and naked like the Shrub on the point of a Rock or the top of a Mast in open Sea in a storm that has nothing to succour it 4. That there is no one degree in this Quality and Grace of holy love so high beyond which there can be no higher or it cannot go but it must cease to be love and become somewhat else and consequently we cannot be obliged to love God in any one degree precisely much lesse in the eighth degree which is the highest as our Refuter and Master Cawdrey maintain 5. That believers by this old this new Commandment of Love as * Mat. 22. 39. Joh. 13. 34. our Saviour and S. John †1 Joh. 2. 7 8. 2 Joh. 4. 5. calls it are obliged to Love God to the utmost of their Power and sincerely to endeavour to grow more in grace and the knowledge of our Lord that so they may be enabled still to love him the more The onely measure of love here being to love him without measure not fixing upon any bounds or limits of love And this is that the Doctor and the most learned of Protestants maintain and let him see if he can disprove it and make what advantage he can by it § 40. But now though all this is said and demonstratively proved I must tell our Refuter that all this is nothing to the present controversie depending between him and the Doctor I must grant it indeed to be very usefull in it self and very fit to be known and better considered then oftentimes it is And in this respect I thank our Refuter for his digression that has thus occasioned mine And withall I must adde that though all were granted which now he contends for it would no whit at all concern the Doctors assertion Because the Doctor expresly in very many places especially in the defence of his Treatise of Will-worship professes not to speak of sinless perfection but of the sincerity of this or that virtue or Grace in this or that performance when he sayes it consists in a latitude and admits of uncommanded degrees And so much for his first reason I follow him to the next SECT 28. His Second Reason proves not yet granted God by more Obligations then he expresses to be Loved Acknowledged by the Doctor This Love infinite Not Positively and Categorematicè but Negatively and Syncategorematicè Acknowledged by Bellarmine and others Hinders not Freewill-offerings of Love These asserted by Bishop White Doctor not confuted though Bellarmine may Bellarmine and Ames at no great odds here Concerns not the Doctor Refuters Artifice censured Doctors Comfort and Precedent in this Persecution of the tongue 1. HIs second Reason whereby he undertakes to evince that this Commandment enjoyneth a most intense actuall Love of God a love of God with as high a degree as is possible to the humane Nature now follows and it is this JEANES A most intense Love of God a love of him with the utmost of our forces and endeavours is due unto God debito connaturalitatis debito gratitudinis 1. Debito connaturalitatis by an obligation of congruence for it is fitting that we love him as much as we can who is infinitely good in himself and therefore the chief good and supreme end of man The Protestants are brought in by Bellarmine de Monach. l. 2. c. 13. thus objecting against their Popish Evangelicall counsels of perfection that he that is unwilling to love God as much as he can doth hereby deny to wit virtually and interpretatively that God is the chief good of man and whereas he is so bold in his answer to affirm that non requiritur ut quis summum bonum tam ardenter amet quam forte posset Ames hath hereunto a round and acute reply tum non requiritur ut in bonum omni ratione summum feramur affectu omni etiam ratione summo 2.
Objecta The one is nothing else but Gods Essence and Being but the other are outward Effects and Communications of his Love and Goodness to the Creature Si vero as (a) Durand l. 3. Sent. d. 32. q. 1. art 3. 1. Durand inaequalitas gradus attendatur ex parte boni voliti sic Deus non aequaliter diligit se omnes Creaturas sed plus se quam Creaturas nec omnes Creaturas aequaliter c. Though then it be most certainly true to make use of the same (b) Durand ibid. in fine Durand quod magis bonum est magis diligendum intensivè à voluntate quae movetur ab objecto yet Voluntas Divina quae ab Objecto non movetur sed bonitatem rerum causat hanc impressionem non recipit ab Objectis sed actu invariabili vult uni bonum quod alteri non vult quibus vult bona sive aequalia sive inaequalia vult aequali voluntate The will of God that is not moved by any outward Object is not subject to these changes and alterations but by one immutable Act does dispence all the several varieties of his outward Love and Favours As the Sun according to the opinion of Copernicus though it continue still fixed in one immoveable center of the world alwaies equally projecting it's Light in an uniform Ray yet by reason of the various posture of the Sphere arising from the triple motion of the Earth it makes Perigaees and Apogaees and at one and the same moment distributes Summer and Winter and Autumne and Spring and Morn Noon and Night to the several parts and Climates of the habitable world So this various participation of Gods outward Love and Favour arises not from any difference and variation in the inward Act of Gods Love but only from the several approximations of the Creature to God in its Essence or additional perfections or as it is fitted and qualified to receive and admit a greater portion of it And therefore most certain it is that when any such change is wrought the Creature varies and not God whose inward Love is eternally one the same infinite and immutable Act that has no other Object but it self alwaies loving and beloved To make this yet more clear I shall prosecute the former illustration We know the Sun according to whatsoever Astronomical Hypothesis continues still invariable in its Light and Heat and Influence and yet the effects of these three are not uniform and equal but vary in regard of the Bodies they work on The Starrs borrow their light from this fountain but then because they are celestial Bodies and as Aristotle determines of a nature Quintessential they are not capable of Heat and such elementary qualities and alterations arising from them The Air because perspicuous transmits its Light and Heat and Influence The Earth because opacous withstands the Light but imbibes it's Heat and Influence and Stones and Minerals in the bowels of it are multiplyed in their kinds by them Plants vegetate and flourish by them and Animals not only encrease and grow but also move and feel and perceive them But Man the Microcosme being himself a little World enjoyes within himself all varieties of effects to be found in any of the Creatures springing from them And yet notwithstanding there be so great a difference and multiplicity of effects this arises not at all from the Sun whose Light Heat and Influence is alwaies the same but only from the several dispositions and tempers and Perfections of the Creature whereby they are qualified and fitted for these Effects and Alterations And now because sic parvis componere magna solemus we may say the like of God The inward Act of his Love as well as his Essence is alwaies one and the same and all the difference in the outward effects of it arises from the various disposition and capacity and approximation of the Creature to him in his Being and Perfection If natural and irrational Creatures partake only of the fruits of his common Sustentation and Providence their natures are not capable of higher advancements If the Carnal man perceives not spiritual Objects it is because he wants a Principle to receive them or he wilfully shuts his eyes and withdraws himself from the Sun-shine If the Angels and Spirits of just men made perfect now share not in those various dispensations and assistances of Grace that the Church militant is partaker of it is because they are above it and are free from all humane Changes and Alterations If the wicked and reprobate arrive not to heaven it is because it was prepared for the Saints and those only that fear Gods name that carefully seek after it § 30. It is true indeed that this variety in the several participation of Gods Love and Favour which is found in the Creature springs originally from the will and pleasure of God which alone gives them Being in that variety and difference that qualifies them for this several reception and approach to him or distance from him But yet his Love is still the same though the Gifts and Graces and Favours be thus different as the Light of the Sun is still the same though the Slime be only warmed and the Plant be quickened from it's seed and the several Births and aequivocal productions of Froggs and Insects and the like brought forth by it are capable of and enjoy higher perfections and advancements from it § 31. And now because we have had occasion often in this Discourse to refer to the Doctrine of the Schoolmen I shall with the Readers Patience endeavour further to clear and confirm this by some passages taken from them And I shall begin with the (a) P. Lombard l. 3. Sent. dist 32. A. B. C. Master of the Sentences Dilectio Dei divina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est eademque dilectione Pater Filius Spiritus Sanctus se diligunt nos ut supra disseruimus Cumque ejus dilectio sit immutabilis aeterna alium tamen magis alium minus diligit Vnde Augustinus Incomprehensibilis est dilectio Dei atque immutabilis quâ Deus in unoquoque nostrûm amat quod fecit sicut odit quod fecimus Miro ergo divino modo etiam quando odit diligit nos Et hoc quidem in omnibus intelligi potest Quis ergo digne potest eloqui quantum diligit membra Vnigeniti sui quanto amplius Vnigenitum ipsum De ipso etiam dictum est Nihil odisti eorum quae fecisti Ex his percipitur quod Deus omnes Creaturas suas diligit quia scriptum est Nihil odisti eorum quae fecisti Et item Vidit Deus cuncta quae fecerat erant valde bona Si omnia quae fecit bona sunt omne bonum diligit omnia ergo diligit quae fecit inter ea magis diligit rationales creaturas de illis amplius quae sunt membra Vnigeniti sui
carry your own shadow and Phantasm that an Error in your Intellectuals has created before your thoughts It is that point of your own framing that still runs in your head and no assertion of the Doctors For he has so often expresly declared that he speaks not of sinless perfection when he sayes it admits of uncommanded degrees but onely of the sincerity of this or that particular virtue or Grace in this or that Act or performance that I am ashamed so often to remind you of it § 3. And yet it is for the necessity of this sinless perfection and compleat obedience to all Gods commandments this perfect habit of Divine Love and holy Charity that the Protestants in the Controversies about Justification by works and Merit ex condigno c. do make use of these Authorities of Austin and Bernard and the School-men But then this concerns not at all the Doctor who meddles not here with these controversies Howsoever I observe it is confutation sufficient to Doctor Hammond and it is no less then one of Hercules labours that the Protestants have alledged the Authority of Austin and Bernard for the confirmation of this which onely flotes in our Refuters brain and is no where to be found in the writings of the Doctor § 4. But then as to the sayings pressed from Austin and Bernard they are not denyed even by Bellarmine to be found Vid. Bellarm. l. 2. de Monachis cap. 13. supra citat in those Authors and withall as may be seen in the former Quotation he acknowledges that the Inference is good and that such a Perfection is not attainable in this life § 5. But then our Refuter will never be able to prove that such a perfection of love that is not onely sinless but Perfectly all Act one interrupted constant and eternall Act of divine love and nothing else which is the Perfection they speak of was ever commanded to Adam in Paradise much less to us Christians that are not now under the Law and Covenant of works but under Grace and the Mercy of the Gospell Nor will he be ever able to prove that either Austin of Bernard did think that this was the sense of the Commandment as it is obligatory to Christians § 6. What Austin what Bernard and the old Schoolmen ever think that such a Perfection of Love is commanded It is no part of our Creed that God in the Evangelicall Covenant severely exacteth of man any thing as necessary to his Salvation which is impossible for him to perform by the assistance of Grace and yet we say again That God by the Rule of his Law commandeth a greater perfection of righteousness then man is able to perform in this life that all flesh may be humbled by the sight of infirmity and consider the gratious indulgence of God in remitting sin and his free bounty in conferring so great and so many undeserved benefits Pet. Martyr super Rom. 8. Si quis recte intelligat nostram assertionem facile videbit nos non docere mandata Dei prorsus esse impossibilia nisi tantum quod ad eos attinet qui à Christo sunt alieni August de Pecc merit remiss l. 2. c. 16. Jabet Deus omnibus hominibus ut non faciant ullum peccatum quamvis sit praescius neminem hoc impleturum ut quicunque impiè damnabiliter ejus praecepta contempserint ipse faciat in eorum damnatione quod justum est quicunque autem in ejus praeceptis obedienter pie proficientes nec tamen omnia quae praecepit implentes sicuti sibi dimitti volunt si aliis peccata dimiserint ipse faciat in eorum mundatione quod bonum est White against Fisher point 8. § 3. p. 533. D. E. us Christians as is impossible to be obtained in this life Is this the easie yoke of Christ whose burdens are not grievous or were they so dull and flat to say it was impossible absolutely impossible I mean for such is that Perfection that is not compatible with the state of a viator whether in Paradise or the Church that is hortus inclusus a fenced garden and vineyard that is indeed the perfection and Crown and reward of the Saints triumphant in heaven which now alone is that Church without spot or wrinckle and yet be commanded by God § 7. Commanded it may be I grant in some sense and it Vid. August de spirit li. terâ cap. 36. per tot is so not onely proposed to our hopes and aimes but enjoyned as to our endeavours and striving for and so run we must as we may obtain it But it is not to be hoped for and gained while we are here on earth but onely in heaven § 8. And therefore you need not have clogged your Readers patience with transcribing Quotations to this purpose The case is plain enough and no body denies it and Bellarmine our onely adversary all along not Doctor Hammond expresly acknowledges it § 9. The onely difference now between you and Bellarmine is Whether this commandment in the sense of Perfection and height that Austin and Bernard in those places speak of is obligatory to Christians and that in this life they either are or let me adde ever were even in Paradise obligatory to mankind And since this is the mark let us now see the leap since this is the true state of the Question between him and his Adversarie whosoever it is let us now see his proof of it JEANES I shall not clog the Readers Patience with transcribing the severall quotations because I believe he may have them almost in every Writer of Controversies betwixt us and the Papists onely I shall trouble him with what I conceive to be most remarkable in Aquinas and Scotus concerning this matter Aquinas secunda secundae q. 44. art 6. intendit Deus per hoc praeceptum Deut. 6. ut homo Deo totaliter uniatur quod fiet in Patria quando Deus erit omnia in omnibus 1 Cor. 15. ideo plenè perfecte in Patria implebitur hoc praeceptum And again q. 184. art 3. Non autem dilectio Dei proximi cadit sub praecepto secundum aliquam mensuram ita ut id quod est plus sub consilio remaneat ut pa et ex forma praecepti quae perfectionem demonstrat ut cum dicitur diliges Dominum Deum ex toto corde tuo totum enim perfectum idem sunt sec Phil. 3. Phys cum dicitur diliges proximum tuum sicut teipsum unus quisque enim seipsum maximè diligit Et hoc ideo est quia finis praecepti charitas est ut Apostolus 1 Tim. 1. in fine autem non adhibetur aliqua mensura sed solum in his quae sunt ad finem ut Philosophus dicit 1. Polit sicut medicus non adhibet mensuram quantum sanet sed quantâ medicinâ vel diaetâ utatur ad sanandum Thus also Scotus l.
fiebat ut iste Habitus Gratiae Sapientiae ejus qui revera non crescebat hominum tamen opinione cresceret Atque hoc sensu non incommode accipi possunt verba Bedae à Magistro citata quem sensum indicat etiam Damascenus l. 3. c. 22 c. sunt autem qui memoratum Evangelii locum malunt intelligere de Sapientia acquisita quam etiam secundum Habitum putant aetatis successu auctam in Christo Sed obstat huic intellectui quod adjungitur de Gratia Non enim credibile est Christum secundum aliquem Habitum acquisitum in Gratia profecisse qua Deo hominibus paulatim gratior evaderet Et sane rectius Scientiae quae rerum est humanarum quam Sapientiae quâ res divinae cognoscuntur Habitus aliquis acquisitus videretur in Christo agnoscendus quare retinenda est superior explicatio Thus far Estius To these I might adde Scotus l. 3. Sent. dist 14. q. 3. and all the rest of the Schoolmen that H. Cavellus has there quoted Durand lib. 3. Sent. d. 14. q. 3. ad 3. q. 4. ad 1. Aquinas 3. par q. 7. art 12. ad 3m. q. 12. art 2. in corp Cajetan and others in loc For the best Commentators in these places understand him as speaking of a real increase in the inward Acts of Wisedom and Grace Ames in the place fore-quoted cites Bartholomeus Medina in tertiam partem Thom. q. 7. a. 12. q. 10. a. 2. to this purpose But O me probe lassum juvate Posteri It is time to cry out Claudite jam rivos pueri sat prata biberunt Virgil. If this be not enough to edifie our writer of Scholastical Practical Divinity it is not a Demonstration but a Miracle must do it But before I part with this Section I must advise him for the future to be more wary in his Challenges and to let the Schoolmen in Paul's Church yard and the Library at Oxford alone and rather to intreat the Doctor to alleadge the Testimonies only of such as are in the King of Spains Library of Saint Laurence or the Vatican at Rome where the Inquisition will be sure to keep the Doctor or his Hyperaspist from discovering his ignorance or folly And so farwell my bold Challenger till we meet in the next Section Only let me adde for a close that since I have shewed that you have few or none of the Schoolmen on your side which in your ecstatical passion and Galliardise you called all your own that now I expect with the Graecian Mad-man that in his pleasant dream called all the Ships in the haven his you will cry out as he did after his friends had cured him of his Frenzy and declaim against my cruel Courtesie with a pol me occidistis amici Horace Non sâ—rvastis And so we go on to the next Section SECTION 13. The Refuters Melancholy Phansie his acknowledging the Doctors Innocence The Doctor constantly speaks of the gradual difference in some Acts of Charity never of the Habit. The Refuters Consequence hereupon His Monstrous Syllogism examined The Acts of Christs Love were primariò per se and not only secundariò and per accidens capable of Degrees Demonstrated Actions and Passions intended and remitted only in regard of their Termes The Habits and Acts of Charity in Christ gradually only and not specifically different from those in all other men God by his extraordinary Power may create something greater and better then the habitual Grace of Christ Asserted by Aquinas Suarez and many other Schoolmen and the Refuter himself The Acts of the Habit of Grace in Christ de facto gradually different in themselves and from the Habit. The phrase The love of God variously taken in Scripture Proved In what sense the Doctor constantly takes it Demonstrated The greater good to be more intensely beloved There is an Order in the Acts and Degrees of Love Asserted by the Schooles Of the Order in the Love of Christ The Habit of Love to God and our Neighbours one and the same Quality Proved God and our Neighbours not to be loved with the same equality and degree of Affection Actus efficaces inefficaces what they are That they were in Christ Of the gradual difference between them Hence demonstratively proved that the first great Law of Charity Thou shalt love the Lord with all thy heart c. does not alwaies oblige us pro hic nunc to the highest degree and noblest Act of Divine Love Of the gradual difference between the free and necessary Acts of Christs Love Phrase Actual Love distinguished The Acts and operations of Grace in Christ were neither intensively nor extensively still commensurate with the Habit. Proved In what sense Aquinas 's Rule urged by the Refuter holds § 1. THe Refuter in a Melancholy Contemplation and Melancholy men are full of Phansie they can create Armies and Castles in the Clouds and Lions and Dragons in the Sielings of their Chambers and the very Curtains of their Beds was pleased to imagine that the Doctor was his Enemy and to raise Objections against his Doctrine a full year shall I say or rather twelve at least before his Mixture had been published to the world For the Passage in the Account against which his Vse of Confutation is addressed is but a recapitulation of what had been more largely delivered to that purpose in the Treatise of Will-worship And therefore the Doctor is willing to undeceive him in this misapprehension also Thus then he Doctor HAMMOND 29. SEcondly he will hear the Doctors Objection and consider of what weight it is Objection against what against the fulness of habitual Grace in Christ Sure never any was by me urged against it And he cannot now think there was The degrees of intenseness observable in the several Acts of Christs Love his praying more ardently at one time then another was all that I concluded from that Text Luc. 22. 24. and that is nothing to his habitual Love § 2. Indeed the Case is so plain in it self and the Doctor in this and the former Sections has so fully cleared his own Innocence that now even our Refuter himself professes his readiness to believe it though his Lucid intervals are very short For thus he bespeakes the Doctor in the very entrance of his Reply JEANES THat this Objection was not intended by you against the fulness of Christs habitual Grace upon your Protestation I readily believe but that by consequence it reacheth it I thus make good c. § 3. But why upon your Protestation why not rather upon your Proof and Reason For has not the Doctor all along demonstrated that his words could be meant of nothing else but the degrees of actual Love Nay is not this expressely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared even in that very Passage you quarrel at Are not these the very words as you your self have cited them even in your Vse of
your second answer it will be necessary that I first prove and justifie the truth of our Translation from whence the Doctor first collected that truth which has since been questioned by you The words are Luke 22. 43. And being in an Agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prayed more earnestly So our Translators § 4. It is true and the Doctor has granted it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does primarily signifie extension and length and therefore the Vulgar and Erasmus do here according to the original signification render it prolixius orabat But then it is as true that by a Trope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does also signifie ardency and fervour and in this sense it is twice used in Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 8. And above all things have servent Charity among your selves so again 1 Pet. 1. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that ye love one another with a pure heart servently and accordingly the Vulgar also reads it there ex corde invicem diligite attentius And Beza in both places intensam and intensé The word then being in Scripture indifferently used to signifie fervour and intens ness as well as length and extension and so equally serving both Translations we must by other arguments then what the Grammatical notion of the word affords enquire the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place § 5. The Evangelist was now describing the greatness of our Saviours present Agony and he does it as * Quarto amplificatur anxietas illa ex effectis â—â—tbus Corroboratione per Angelum v. 43 Precationis intensione v. 44 Sudore sanguineo Piscator well observes by three most remarkable instances So great it was that first an Angel was sent to comfort him and secondly so great it was that he prayed more earnestly then formerly and 3ly it cast him into that strange and prodigious sweat falling as it were drops of blood through all his clothes to the very ground He but a little before had made use of a farr longer prayer Joh. 17. for his Disciples and the Church then now he did and he had also continued farr longer at his Devotions then now for the same Saint Luke before Luke 6. 12. tells us that he spent whole nights in Prayer But as he never had the like horrour and anxiety and dread so he never prayed so earnestly The greatness of the occasion did now heighten and advance his ardency and vehemence of Spirit And therefore the Apostle Heb. 5. 7. takes notice of this more then ordinary fervour who in the daies of his flesh saies he when the greatness of his Agony and sufferings and terrours did as well testifie the frailty as the truth of his humane nature when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared or for his Piety the greatness and the Ardor of it as some or delivered from that he so greatly feared as others Howsoever it be understood in this part yet certain it is this strong crying and tears can referre to no other then this that he made in the garden when he cried out Father if it be possible let this cup pass from me For we read but of 2. prayers or 3. at most that he made upon the Cross the first was for his Enemies Father forgive them for they know not what they do and 2ly when he was now upon giving up the Ghost Father into thy hands I commend my Spirit which though he powred crying with a loud voice yet the scene of his bloody bitter torments and sufferings being now ended and the Consummatum est already pronounced it was an argument of his voluntary yielding up the Ghost not at all of his fear and dread And then thirdly as for his * Deus meus ut quid dereliquisti me vox est nec ignorantiae nec diffidentiae nec querelae sed admirationis tantum quae aliis investigandae causae ardorem diligentiam acuit Hug. de Sacrament l. 2. part 1. c. 10. as I find it cited by Hooker crying out My God my God why hast thou forsaken me it was rather an expostulation and a prayer to be delivered and supported and comforted in the midst of his afflictions then to be freed and delivered from them if it were not also as some learned men think a Memento to the Jewes to take notice that he was that Messiah that Person whom David had foretold of in that Psalm the beginning whereof he now repeated if he said it not throughout as some very learned men conjecture If they would but call to mind that Psalm of David that began with My God my God why hast thou forsaken me and well consider it they might now see the Prophesie so exactly fulfilled in every minute circumstance as if the Pen-man had rather been an Historian then a Prophet and rather related what he now had seen done then foretold it as future Adde to this that Saint Matthew and Saint Mark have both left upon record the very Prayer verbatim that our Saviour used And that is so short that it makes but one verse and this Prayer he used twice if not thrice for again he went away saies Saint Mark and prayed and spake the same words And therefore Jansenius to preserve the Reputation Mark 14. 39. Lucas trinam Christi orationem quasi uunam eo quod idem semper petebatur complexus est unde dicit eum factum in Agonia prolixius orâsse Prolixius enim orâsse dicens tres illas orandi vices quae sigillatim alii duo Evangelistae prosecuti sunt complexus est c. quod ergo Lucas dicit Dominum factum in agonia prolixius orasse Mattheus Marcus suâ narratione expressius extulerunt prolixius enim orâsse docent quia ter eum orâsse testantur Jansen Concord c. 137. p. 990. col 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solennis numerus itaerandarum precum quoties quid majus acciderat unde Paulus 2 Cor. 12. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Grot. Annot. in Matth. 26. v. 44. p. 482. of the Vulgar Translation when he found it on record that our Saviours prayer was so short referres this prolixius of the Vulgar to his thrice saying the same Prayer as if he had prayed longer then ordinary because now he prayed oftner But then the lengthning of his prayer in this sense is so far from prejudging that it rather argues and concludes the greater vehemency and fervency in his Prayer since continuance in Prayer and repetition of the same words is an evident fruit and certain Argument of the greater ardor and vehemence of affection as has already been declared Adde to this what the most excellent Grotius has observed upon the place that †Augescente dolore intendebat vim precationis gestu quoque id ipsum exprimens