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
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.
and we shall bee turned renew our daies as of old but thou hast vtterly reiected vs thou art exceedingly angry against vs. Ierem. Lament 5. 20. 21. 22. First doctrinall teaching that wee should take knowledge of our infirmitie and so withstand with all our best endeauour the lustes of the flesh and helpe forward the spirit striuing and wrastling against the same by earnest and hearty prayers vnto God And this is the same whereof Christ putteth the Apostles in minde of Watch and pray that you enter not into temptation Matth. 26. 41. for the spirit is ready the flesh is weake This flesh therefore is to be mortified the flesh of the vnderstanding which oftentimes greedily receiueth falshood in stead of truth truth for falshood for the naturall man is not capable of those things which are of the spirit of God 1. Corinth 2. 14. The flesh of the will which is onely and continually caried vnto that which is euill Gen. 6. 5. The flesh of vnbridled lusts whereof Iob a singular patterne in that golden legend of his owne wherin among other particulars thus I haue made a couenant with mine eyes why then should I thinke on a mayde for what portion should I haue of God from aboue doth he not behold my wayes and tell my steps Iob 31. 1. 2. 4. Secondly consolatorie that being priuy to our owne manifold Vse 2. weaknesses should not bee too farre cast downe vpon the consideration thereof for in the most entirely beloued children of God and the absolutest Saints among men who euer were from the beginning of the world after the fall no few nor small defects are to be found but in many things all doe offend Iam. 3. 2. And the flesh lusteth against the spirit and these are contrary one to another so that they cannot doe those things that they would Galath 5. 17. Rom. 7. 16. Wherefore let vs alwaies casting our eyes vnto Gods will searching what hee requireth and our owne corruption hindering the performance of obedience pray vnto him with inward sighes Teach vs thy way O Lord that wee may walke in thy trueth knit our hearts vnto thee that wee may feare thy name Psal 86. 11. And deepely consider the exceeding goodnesse of God toward those who are his and doth pitty them as a Father his children Psal 103. 13. And because he is faithfull will not suffer them to be tempted aboue that they shall bee able to beare but will giue the issue with the temptation 1. Corinth 10. 13. Further we may mitigate and allay the griefe of our miserie by making a speciall induction vnto our selues of all the holy men in former ages For what one of them had not his wants did not fall was not ouertaken with humane imbecilitie Abraham that great Patriarke the father of the faithfull to free himselfe from the danger of death dissembleth instructeth Sarah his wife to doe the like fearing lest the Aegyptians among whom now hee soiourned should kill him for hir sake a woman of singular and extraordinarie beauty c. that shee might be taken into Pharaoh the Kings Court Gen. 12. 11. c. Elias fleeth into the wildernesse and dare not abide the threatnings of Iesabel and there in great distresse and anguish desireth to haue his soule taken from him and complayneth that he is left alone not another in the world who maketh any care to serue God 1. King 19. 10. There was a great eclipse and obscuration of the light of faith in Ieremies heart when he brake forth into those impatient terms Cursed be the day wherein I was borne and let not the day wherin my mother bare me be blessed cursed be the man who shewed my Father saying a man child is borne vnto thee and comforted him c. Ierem. 20. 14. 15. 16. c. f Medici completa est praedictio aegroti conuicta praesumptio Augustinus tract 1 13. in Iohan. Euang. Nemo de sua virtute audeat confidere quando mutabilitatis periculum ne quidem Petrus potuit effugere quid enim est homo sine gratia Dei nisi quod fuit Petrus cum negauit Christum Idem lib. 1. contra Pelagianos Peter thrice denyed his Master first in the High Priests hall after in the porch adding an oath for confirmation that hee knew not Christ and both being charged onely with the speech of a maide lastly by banning and cursing when he was asked of them by those which stood by Mark 14. 66. Therefore disauowing and distrusting our owne strength let vs humbly and desirously come vnto Christ who will not breake a bruisedreede nor quench the smoking flaxe Matth. 12. 20. My God my God why hast thou forsaken mee The suffering of Christ for vs was of two g Tilenus Syntagmatis disputationum Theologicarum part 2. disput 5. Pelanus in praelectionibus ad Psalmum 22. sorts inward or spirituall and outward or corporall I call that outward which was perceiuable by sence as when his sacred name was reproched his head rent with thornes and smitten with reeds his face defiled with spitting vpon it and bruised with strokes his eares pierced with scoffes and reuilings his eyes sorrowfully afflicted at the sight of his deare Mother and beloued Disciple his tongue parched with thirst distasted with gall his feet and hands digged through with nayles his body spoiled of clothing torne with whippes and despitefully hanged vp betweene two theeues By the spirituall and inward passion wee are to vnderstand that most grieuous dreadfull and intollerable burden of Gods wrath which pressed him so heauily taking vpon him our sinnes that it wrung from his body a sweat of bloud and from his mouth a lamentable complaint crying out that hee was forsaken of God Now this desertion or forsaking implieth two things a separation from all good the fountaine and ofspring whereof is God and the ouerwhelming in all euill wherewith Christ by reason of the dispensation of his office vndertaken for vs was to striue that so he might free vs from our deserued punishment Among which this is the chiefe and greatest to bee forsaken of God yet while in this complaint and expostulation he calleth him his God it is a sufficient euidence testifying that hee was not vtterly swallowed vp and drowned in this deluge and gulfe of miseries but should at the last swimme out and escape safe from the same and triumph ouer all temptations and shew that in the midst of the raging heat of these assaults still God remayned his father and therefore was not simply and altogether forsaken but respectiuely and in some sorte onely that is in regarde of the end ordained for the accomplishment of the mistery of our Redemption which dereliction h Lib. 2. de Orthodoxa fide cap. 31. Plura si libet petere licet ex Clictonaeo veteri illius commentatore varias desertionis species plenissimè recenset Polanus Syntagmatis Theologi lib. 6. cap. 4. Et
proper attributes the first of her kindred his mothers sister from the state and condition of life the a Filiam potius fuisse put at Caluinus in commentarijs suis ad Iohennis Euangelium wife of leophas The second from the Country or place of birth Mary Magdalen for b Buntingus in Itinerarij sacri tom 2. Magdala ciui tas siue castrum in occidentale littore maris Galilei sita est habetque planitiem magnam quam D. Marcus c 8. Dalmanutham vocat Magdala was a Castle or Citie wherein shee was borne The forme is the vtterance of the words and that twofold To his mother Woman behold thy sonne to the Disciple Behold thy mother The Euent The Disciple tooke her home vnto him which obedient action is amplified from the circumstance of time from that houre Then stood by the Crosse of Iesus his mother All fower Euangelists make mention of these women Math. 27. 55. 56. Marc. 15. 41. Luc. 8. 2. 23. 15. 5. And S. Iohn in this place For the remembrance of the righteous shall be blessed But there seemeth to bee some opposition or contrariety amongst them in the relation of this history for all the other affirme that they stood a farre off Iohn here in manifest termes that they stood neere vnto the Crosse of Iesus This doubt is soone remoued for wee may vnderstand it that c Augustinus de consensu Enangelistarum lib. 3. cap. 21. Daneus in Enangelium Marci quaestione 66. Iansenius in Harmonia cap. 144. they stood in a distance truly said both to bee neere because they were in the sight of Iesus and farre off in respect of the multitude who enuironed him with the Centurion and Souldiers Or wee may conceiue that the women accompanying Christ our Lord after hee had commended his mother to the care of Iohn the Apostle beganne to goe backe out of the throng of the people and so further off beheld the things which afterward were done But this is admirable that Iohn testifieth of these women for when the Disciples fled and made no appearance forsaking their master Peter denied the Priests scorned him the Iewes were all in an vprore his pensiue and carefull mother and the beloued Disciple stood neere to his Crosse with Mary Cleophas and Mary Magdalen women by nature d Euripides in Medea weake and fearefull e Arnoldus Carnotenfis de 7. vltimus Christi verbis Shee which is a thing most grieuous now died and could not die and concealing the inward torment of her griefe shewed outwardly another countenance so that by it could not be knowne the crucifying of her soule and crosse of her spirit in which shee was a liuing sacrifice well pleasing God c. And here mightest thou see two Altars set vp one in the Soule of Mary the other in the body of Christ Christ offered his flesh Mary her spirit so that she seemed not to stand neare the f Bonaventura in stimulo ameris parte 1. cap. 3. Crosse but to be fastned to the Crosse with her sonne And this was that sharpe two edged sword whereof Simeon prophesied that it should pearce through her soule Luc. 2. 35. The weake sex of women sheweth it selfe here more manlike and of better courage then the Apostles What wee are to gather from hence for instruction let vs heare Saint Paul teaching vs Brethren you see your calling how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and the weake things of the world to confound the mighty and vile things of the world and things which are despised hath God chosen and things which are not to bring to nought things that are 1. Cor. 1. 26. 27 c. Lot is laughed to scorne of the vncleane Sodomites and his admonitions derided but he is preserued and hath a place prouided for security then the Lord rayneth vpon them g In praesenti quod suturuÌ„ est Deus voluit declarare iudicium quando super impium populum Gehennam misit è coelo Saluianus de gubernatione siue prouidentia Dei lib. 1. Hell out of Heauen a shower of fire and brimstome for as their sinne was extraordinarie so likewise i Ì„s the punishment Gen. 19. 26. Dauid the least among his brethren young and the keeper of his fathers sheepe is made choise of to be made king annointed with the holy oyle though the other were tall goodly personages for God seeth not as men 1. Sam. 16. 7. Who more contemptible and vile in the eye of the world then Lazarus full of sores extreame poore a beggar pined with hunger cast at the Rich mans dore as a thing abominable and there could not obtaine so much as the crummes from his Table to supply his wants but none more deare beloued of God for being dead hee is carried by the hands of Angels into heauen and placed in Abrahams bosome Luc. 16. 23. And they are tryed with mockings and reproaches tortured vpon the racke and sundry wayes afflicted of whome the world was vnworthy Heb. 11. 36. The h Augustinus in quaestionibus in 〈…〉 s â—ounm Testamentum quest 1. de v rbis Domni serm 59. de Ciuitate Dei lib. 18. cap. 49. lib. 22. cap. 5. Apostles in number few ignorant of all liberall sciences not skilfull in Grammar not armed with Logicall arguments not furnished with Rhetoricall inchanting perswasions but poore rude fishermen sent to cast the nets of saith into the wide sea of the world inclosed in it great fishes learned Philosophers a thing of the most wonder because of the raritie for seldome such are caught Thus Augustine and so i Lib. 1. hist r. Ecclesiasticae c. 18. Zomen maketh mention how in the Councell of Nice an aged Christian simple and vnlearned conuinced brought to the faith a subtile Sophister by the power of the word himselfe confessing it to be so who before deluded and scorned the Bishops and shifted off their arguments when they disputed with him Vse first Fond therefore and vntrue is the position of Cardinall k Lib. de Lcclesia militante 4. cap. 18. nota decima 5. Bellarmine and other Papists who make temporall felicity and worldly glory a note of the Church whereby it may bee knowne and an vnseperable attendant on the faithfull for first the Scripture is manifestly opposite to this their opinion which doth euery where teach that the wicked flourish and spread forth their greene boughes in this life when the godly are withered with sorrowes Iob 21. 7 8. Psal 73. 5. c. And therefore the Prophet desireth that hee might talke with God of his iudgements and bee informed why the way of the wicked doth prosper and why all they are in wealth that rebelliously transgresse c. Ierem. 12. 1. Abacuc 1. v. 3. expostulateth this case with the Lord. And it
kill him to enioy her a beautifull woman Gen. 20. 11. 12. And such in Scripture are named sons of Belial who casting off the yoake let loose the raynes to their owne lusts and defile themselues with all manner of wickednesse and thinke nothing vnlawfull Deut. 13. 13. cast away God and seduce others also Iudg. 19. 22. The men of Gibeah in Beniamin impudently defend their execrable filthinesse and without all respect of shame desire to abuse the Leuite comming as a stranger amongst them O detestable wickednesse thereby manifesting that they were the schollers of the Sodomites And it is said of the sonnes of Eli that they were wicked knew not the Lord tooke the portion due to the Priest by force from those who came to offer sacrifice and lay with the women that were assembled at the dore of the Tabernacle of the congregation 1. Sam. 2. 13. 22. But in whose hearts the reuerent feare of Gods name is ingrafted there shineth in their liues spotlesse innocency for it is holy Psalme 19. 9. And therefore very aptly doth Augustine e Tractatu 9 in Iohannis Epistolam primam compare it to a needle which when any thing is sowed maketh a passage draweth the threed after it and this once entered into the soule carrieth with it the whole f Cassianus Institutionum l. 4 ranke of vertues and is the introduction to all religious dueties and therefore euery where feare and obedience are ioyned together So Iob is saide to bee a iust and vpright man and one that feared God and eschewed euill Io 1. 1. And it is the commendation of Simeon that hee was a iust man and feared God Luke 2. 25. that is watchfully carefull not to offend And this was the effectuall reason that moued Ioseph to set his brethren free vpon a certaine condition who had deserued so euill of him and the onely engine whereby hee ouercame the dayly entisements of his wanton mistresse soliciting him to yeeld to her vnchast desires Gen. 39. 9 42. 18. and that which encouraged Obadiah steward of Achabs house to hide the Prophets of the Lord whose bloud persecuting Iezabel thirsted after and fed them dayly with bread and water he feared God greatly 1. King 18. 3. 13. Sanctifie the Lord of hostes let him bee your feare and let him bee your dreade Esay 8. 13. and as the wise man concludeth his book Feare God and keepe his commandements for this is the whole man hee will bring euery worke to iudgement with euery secret thing whether it be good or euill Eccles 12. 14. 1. For his power is inuincible hen hee will punish none can deliuer and this is proounded to men that the should consider thereof Psal 50. 22. For by the confession of proud Nebuchadnetzar his power is euerlasting and his kingdome from generation to generation and according to his will hee worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand and say What doest thou Dan. 4. 31. 32. 2. His wisdome is infallible all things are g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de natiua huius vocabuli significatione Faber in Agonistico lib. 1. cap. 11. naked and open vnto him Heb. 4. 13. hell and destruction are before his eyes much more the hearts of the sonnes of men Prou. 15. 11. He knoweth our downe sitting and vprising and vnderstandeth our thoughts afarre off Psal 139. 3. 4. Wherefore he pulled off the vizard from the face of dissembling Ananias and Saphira who dealt closely as though God had not knowne the heart but men may lie to him yet cannot deceiue him and they both perished by sodaine death Act. 5. 5. 10. Hee sheweth his Prophet all the abominations of the people committed in secret Ezech. 8. 5. 6. And this is that wherof Dauid giueth Solomon warning vpon his death-bed 1. Chron. 28. 9. For he knoweth what euery man doth hee seeth them inwardly examineth them inwardly h Augustinus Tractatu 26. in Iohannis Euangelium and accordingly doth eyther condemne or crowne them 3. His Iustice is inflexible he is not corrupted with bribes nor deceiued by craftinesse to him nothing is secret nothing vnpunished Therfore Saint Paul terrifieth sinners with former examples 1. Corinth 10. 4. 10. and also Peter 2. Pet. 2. 4. 13. And Ioshua taking his last farewell of the Israelites exhorteth them in this manner feare the Lord serue him in vprightnesse and truth Ioshua 24. 14. For that that man is blessed who feareth the Lord and delighteth greatly in his commandements Psalm 112. 1. c. And indeed this feare is a rich and fruitfull Paradise yeelding abundant blessings some whereof the Diuines haue reckoned in this sort 1. Sauing knowledge for the feare of God is the beginning of wisdome Psal 111. which i Aquas 2. 2. quaest 19. artic 7. is not to be considered onely as it is speculatiue for knowledge but also as practique for direction of life whereby men doe reuerence God and obey him 2 The repressing of sinne Eccles 1. verse 21. For from whence commeth it that so many arc hardened in their wickednesse onely because they haue no feare of God Rom. 3. 18. But happy is that man whose heart is filled with this k Bernardus in serm 55. in Cantica threefold feare first for grace receiued secondly for grace lost and thirdly for grace recouered And he that doth thus is one of that stone water pots in the marriage house where Christ was present filled vp to the brim containing not two but three measures that so hee may obtaine the blessing of Christ who turned water into the wine of gladnes 3. The auoiding of sinne for the feare of the Lord is to hate euill and pride and arrogancy and the euill way Prou. 8. 13. As the Sunne beames comming in at a little chinke or crany of the house do manifest the l Iohannes Climachus least things that are in it euen the smallest dust that flyeth vp down so the feare of God setled in the heart bewrayeth all the faults thereof though they lurke in neuer so secret corners whereby a man is made wary and circumspect in his wayes And in this respect the spirit of feare as Barnard m Sermone de primordijs medijs nouissimis nostris sermone 6. in Psal Qui habitat affirmeth is more forceable to withstand sinne then eyther shame or sorrow for it n Laurentius Iustinianus in tractatu de ligno vitae reformeth the offendor abandoneth wickednesse and prepareth the will continually to doe well The o Gregorius Magnus moral lib. 6. cap. 24. weight of feare is the anchor of the soule so that such as tremble at the thunder of Gods wrath though they had Giges p Plato de Rep. lib. 2. Hom. Iliade 5. et in eand em Eustathius Nonnus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 historiarum quibus vsus est
is O Lord open the eyes of mine vnderstanding that I may see the wonders of thy law Psal 119. 18. and Salomons speech Bow our hearts vnto thee that we may walke in all thy waies and keepe thy commandements and thy statutes and thy lawes which thou hast commanded 1. King 8. 58. 4. From him also proceedeth m Bernardus de aduentu Dom. serm 7. perseuerance and continuance in any good for the best and the most perfectly regenerate liuing in this region of the shadow of death in the infirmitie of the body and place of temptation are easie to be seduced weake to any holy worke fraile to resist if they would discerne between good and euill they are deceiued if doe good they faint if withstand euill they are ouercome Therefore God must strengthen the endeauours of such as are sanctified or else they will faile Ephes 4. 13. hee susteyneth those that runne that they fall not but goe forward till they obteine 1. Corinth 9. 24. Hee directeth and gouerneth their course that they goe not astray Psal 119. 11. Therefore Dauid elsewhere prayeth leaue me not nor forsake me O God of my saluation Psal 27. 9. And the Apostle expresseth this spirituall blessing in the forme of a prayer thereby teaching where we must aske from whence wee must looke for it and that in most choice wordes desiring the God of all grace which hath called vs vnto his eternall glory by Christ Iesus to make you perfit confirme strengthen and stablish you 1. Pet. 5. 10. 1. If then there come into our n Granatensis in postillae parte 1. concione 1. feriae 4. post Dominicam passionem minde any good thought Vse or doe proceed from our mouth any holy word or we performe any religious worke if we can send forth any hearty figh for sinne or haue any sanctified desire if any sparkle of Gods loue if any spirituall comfort if any feare of hell or care of eternall life be in vs if we ouercome any temptation of the enemie let vs remember that these are the sweet drops of the deaw of Gods mercy falling from heauen and making vs grow vp into eternall blessednesse Wherefore we must ascribe nothing to our selues and our owne power but all to his grace and say with the Prophet vnto thee O Lord my strength will I sing for God is my defence and my mercifull God Psal 59. 17. 2. Because these o Chemnitius in lecis Theâ—â—â—gicis titulo de viribus humanus gifts are not ours but wrought in vs by the holy Ghost therefore let vs yeeld our selues obedient to his motions and quench them not 1. Thess 5. 19. Vse 2 For as fire to which it is resembled is quenched two wares either by powring vpon it water the contrary element or by withdrawing the fewell whereby it should be maintained so is the working of the spirit hindered either by our sinnes opposite vnto the same or negligence not cherishing that gratious inspiration This Dauid felt after his fall when hee prayeh make me to heare ioy and gladnes create in me a cleane heart O God and renew a right spirit within mee restore to me the ioy of thy saluation and stablish mee with thy free spirit Psal 51. 8. 10. 12. And the Apostle after many both exhortations vnto speciall vertues and dehortations from sundry vices concludeth with this admonition Not to grieue the holy spirit of God by which wee are sealed vp vnto the day of redemption Ephes 4. 30. 3. From hence ariseth comfort vnto vs who liue in the weaknesse of the flesh and rebellion of the law which is in our members not the flesh but the holy Ghost hath begun this worke our conuersion therefore he will perfect it Phil. 1. 6. For his gifts and graces are without repentance Rom. 11. 29. and whom he loueth those he loueth vnto the end Ioh. 13. 1. 4. When we finde in our selues any happy beginnings of faith loue repentance and the like let vs not be reachlesse and without care or puffed vp therewith but continue in humble and constant prayer and bee earnest suiters vnto God for the continuance of his mercy because we can neither procure any spirituall blessing which is wanting nor increase that which is bestowed but by him alone without whom we can doe nothing for euery good gift and euery perfect giuing commeth from aboue from the father of lights Iam. 1. 17. And God who hath commanded to aske hath promised to giue Matth. 7. 7. We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse There is in this clause an Occupation or the preuenting of a doubt which the blaspheming thiefe might make reasoning thus that because it was said they all were in the like condemnation suffered the same torment that therefore the desert of them crucified together was one and the same To which his fellow answereth by a distinction Thou and I suffer righteously and receiue by the sentence of the Law things worthy of that we haue done but this man is innocent vniustly condemned vndeseruedly punished In all chastisements how sharpe and grieuous soeuer they be God is to bee acknowledged righteous in laying them vpon vs. For first the punishment is euer lesse then our offences he dealeth not with vs according to our sins Psa 103. 10. Secondly our transgressions are the enforcing causes of all the euill which we suffer I will beare the wrath of the Lord saith the Prophet because I haue sinned against him Micah 7. 9. For except he were prouoked he had rather spare than punish and when he is prouoked remembreth p Saluianus lib. 1. de prouidentia gubernatione Dei. mercy in iustice Therfore albeit the whole people had trespassed in making the golden Calfe yet vengeance came not vpon the whole but the merciful God stroke one part with the sword that he might amend the other by that example shewing vnto all both his seueritie in punishing pitty in pardoning But of this point I haue spoken before First Let vs humble our selues vnder the mighty hand of God 1. Pet. 5. 6. and when he striketh with his rod cry spare Lord Ioel 2. 17. for it is his mercy that we are not consumed Lament 3. 12. Therefore Eli when he heard the determined punishment against his house for the wickednesse of his sonnes submissiuely thus said It is the Lord let him doe whatsoeuer pleaseth him 1. Sam. 3. 18. Secondly let vs sinfull and miserable wretches subiect to infinite miseries iustly inflicted make our whole life a continuall practise of vnfayned repentance and for the better effecting hereof these considerations are to be meditated vpon by euery Christian soule 1. The commandement of God himselfe for thus he speaketh vnto Israel returne and I will not let my wrath fall on you for I am mercifull and will not keepe my anger Ierem. 3. 12. And Iohn the voice of
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
thus said he gaue vp the ghost The death of Christ is expressed by three seuerall formes or manners of speech in the Gospell hee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathed out the spirit in this place Christ cryed with a lowd voice and yeelded vp the Ghost Math. 27. 50. he bowed down the head and gaue vp the Ghost Which varietie of words are therfore more seriously to be weighed because in them is expressed a great difference betwixt the death of Christ and others for his alone was willing and therefore hee laid down his soule Iohn 10. 18. so that the Centurion at this wonderfull sight is mooued to beleeue and vttereth so much in plaine termes that he was the sonne of God Marc. 13. 39. Crying with a loud voice yeelded vp the Ghost Hee did not 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now speake as other men doe when the time of their dissolution is come and be ready to cast forth the last breath but of his owne accord with a loud voice calleth vpon death not daring otherwise to presume for to come hee yeelded the Ghost at his own pleasure fulfilling all the e Arnoldus Car 〈…〉 de vltimis septem Christi verbis legall sacrifices and making an end of all the darke and obscure ceremonies Who so sleepeth who so putteth off his garments who so departeth from any place when hee will as Iesus dyeth vnclotheth himselfe of the flesh and leaueth this 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world Bowing downe f Tanlâ—rus de meditatiâ—â—â—us vitae Iesu Chrisâ—i cap. 51. his head giuing his last farewell and bidding adew to the earth and offering the kisse of peace In g Geâ—gius Wirth in Harmoniaex Euangelijs lib. 5. cap. 59. vs it is otherwise wee first dye then dow down the head but he boweth downe his head then dyeth declaring that hee is the Lord of death and doth all things according to his owne will hee gaue vp the Ghost being obedient vnto the death Hee left to breath Hee gaue the last breath his holy soule passing out of his vndefiled body Christ died not in h Herâ—tici nonnulli veterâ—s fictè putatiuè tantum passâ—â—â— blasphemed euerunt vt Simoniani Siturniani Basilidiani Marcionitae Manichaei Alij diuinitatem passam esse tradideruÌ„t vâ— Theopaschitae Eutuchiani Seueritae Armâ—niani de quibus Epiphanius Augustinus Theodâ—â—ctus shew and a false appearance but in truth the soule being locally parted and separated from his 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body yet the deitie forsooke neither but continued hypostatically vnited to them both the Sonne of God died not in his Godhead but in his humanitie and flesh 1. Pet. 3. 18. for otherwise neither could the iustice of God haue been satisfied nor his truth answered as hath been more fully handled in the first word Vse The benefit and fruit which wee receiue from this his death is manifold 1. First Iustification and the pardon of our sinnes that they come no more into the sight of God Christ is exalted and lifted vp vnto the i Leo primus depassione Domserm 10. crosse and so turned death vpon the author of death and by opposing his passible flesh hath broken all principalitie and aduerse power being content to admit the boldnesse of that ancient enemie against himselfe raging against that nature which was obnoxious vnto him and presuming there to bee a challenger of the debt where he could not find the least signe or token of any sin Therefore that generall and deadly hand-writing of our thraldome and misery is cancelled and the bond of our captiuitie is come into the hand of the Reâ—eemer whom the Father sent to bee a propitiation for our offences 1. Ioh. 4. 10. 2. Secondly deliuerance from the power of the deuill for the seed of the woman hath broken the head of the serpent Gen. 3. 15. and loosed the workes of the deuill 1. Ioh. 3. 8. 3 Thirdly the restitution of our peace for by his bloud we are reconciled Coloss 1. 19. and he hath broken down the partition wall Ephes 2. 14. and tasted of the deadly cup for our sakes The bloud of the k Augustinus de 5. heresibus Phisitian is shed and made the curing medicine of the phrentique patient 4 Fourthly the destruction of death and feare therof so that it is to the godly no more but a bare name yea the birth-day of life the entrance into heauen Threfore the Apostle tryumphingly asketh O death where is thy victorie O graue where is thy sting The sting of death is sin and the power of sin is the law but thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Osea 13. 14. I. Cor. 15. 54 For hee tooke vpon him the nature of mankind that the l Cyrillus lib. 4. in Iohan. cap. 12. Leo primus serm 2 de Natiuitate hac similitudine videntur multùm delectari Patres nam ea â—si sunt Nazianzenus cratione de Paschate Gregor Magnus hom 25. in Euangelia Damascenorth dexae fidei lib. 3. cap. 27. c. deuill the first author of death might bee ouercome by his owne invention for swallowing the baite of his manhood hee is strucken with the hooke of his Godhead Heb. 2. 14. 5 Fiftly the regeneration and restitution of our nature by the holy spirit for Christ hath not onely by his death obteined the pardon but the purging also of our sins and is made vnto vs wisdome righteousnesse redemption and sanctification 1. Corinth 1. 30. Once dead that wee might for euer dye vnto sinne Rom. 6. 6. and liue now no more according to our owne will but his who hath died for vs 2. Cor. 5. 17. m De his vide plura in Dictionario pauperuÌ„ Thus haue I finished the n Augustinus de Ciuit. Dei lib. 22. cap. 30. taske of this worke such as it is small in volume great in labour If any thinke I haue spoken too much let him pardon that if sufficient giue thanks not to me but to God Amen CERTAINE RVLES and directions teaching euery Christian how to die well according to these seuen last words of Christ. Vt of these last words of Christ some very denoute and religious persons haue collected framed an Art how to die well which I will as it were in a little table Christian o Fredericus tertius Imperator aliquando interrogatus qâ—â— in 〈◊〉 praeâ—ipâ—am operam â—omâ— in hac â—â—ta ponere deberet respondit in agnitione Dei â—â—arte mori 〈…〉 Reader represent vnto thy sight that we may learne to number our dayes aright Psal 90. 12. and end our liues with comfort Therefore 1. Let vs forgiue our enemies as Christ here did for if we doe not neither will our heaâ—eâ—ly father forgiue vs Matth. 18. 35. And it is not enough thus to doe in word but the tongue and the heart must concurre in one 2 Let vs take order for
our outward estate and dispose therof Thus Christ commended his mother to the care of Iâ—hn the Euangelist by him to bee prouided for And God commandeth Ezechias now sicke to set his house at a stay Esay 58. 2. And this hath alwayes beene the practise of the godly to preuent thereby future inconueniences which might insue as appeareth in Abraham Cen. 25. 5. 6. and Dauid 1. King 1. v. 33. 34. c. 3 Wee must acknowledge and bewayle that time of our life which we haue formerly mispent so did the good theefe not trusting in any works or merites of our owne but craue pardonat Christs hands for all our offences committed It is a righteous confession of Bernard I haue liued wrâ—tchedly forgiue O Lord my transgressions it is sufficient for â—e vnto all righteousnesse to haue thee mercifull against whom I haue sinned And repent speedily life is here eyther lost or gained No repentance is too late so it be true so long as wee continue in this world yet put not off deluded by vain hopes thy conuersion vnto the last breath for why should we appoint that time in which wee are not masters of our owne thoughts 4 Pray feruently Christ out of the 22. Psalme powred forth the complaints of his soule vnto the father And for this cause haue in a readinesse some choice places of Scripture and by continuall meditation make them familiar vnto thee that they may bee helpes and furtherances in stirring vp and kindling thy deuotion Remember thy Creator in the dayes of thy youth Eccles 12. 1 for cursed is he that consecrateth the beautifull flower of his youth vnto the diuell and leaueth the corrupt dregs of old and decaied age for God Hide the commandements of God in thy heart thâ—â— thon sinne not against him Psal 119. 11. The p Gregorius magnus homiliâ— sexta in Ezâ—chielâ—m Word of God sheweth his nature in the reformation of thy life excellency in promises of reward dread fulnesse in terrors of punishment â—t is holy in precepts glorious in promises terrible in threatnings 5 Thirst after the kingdom of God and desire it as the Hart doth the forntaineâ— of water Psal 42. vers 2. For as those who trauell in the night doe long to see the morning arise and the day dawning so the godly wandring in the thicke misty darkenes of the world doe expect with desire that blessed light of which the Prophet In thy light weâ— shall see light Psal 6. v. 9. Wherof they haue some taste in thiâ— life as Peter in mount Tabor Matth. 17. v. 4. and Paul when he was taken vp into the third heauen 2. Cor. 12. v. 4. in that to come we shall behold the things themselues and bee partakers of the ioyes which now are not seene wherein no voyce of mourning shall be heard Esay 65. 19. but God shal wipe all teares from our eyes Reu 22. 4. and Christ our Lord set a crown of glory vpon the heades of his children 1. Pet. 1. 4. Monacha St Augustines q Augustin Conf. l. 9. c. 10. mother discoursing of these the like things with her sonne rauiâ—â—ed by the consideration therof brake forth What doe I here I am delighted with nothing of this life let vs fliâ— let vs flie from hence out of the miseries of this world to the eternall ioyes of heauen 6 When wee are tempted of the diuell let vs oppose against him this Consummatum est of Christ it is finished and driue him baeke with the word It is that rod and staffe by which wee are comforted Psal 23. vers 4. and sword of the spirite Ephes 6. 17. with which wee may fight prosperouslie against sinne and Sathan and a shield to those that trust in the Lord Prou. 30. 5. 7 Resigne thy soule to God and die in the middest of humble and hearty prayers As they who desire to sleepe quietly procure themselues a bed of soft feathers euen so those who would haue an happy departure out of this life and rest sweetly in Christ must be frequent and continually exercised in prayer Lord Iesus saith Stephen receiue my spirite c. and he fell a sleepe Act. 7. 60. And Polycarpus standing at the stake ready to be consumed to ashes giueth God hearty thanks that vouchsafed to make him worthy to suffer death for his sake Iohn Hus ledde forth to the place of his Martyrdome yeelded his blessed soule with these words Iesu thou Sonne of God who didst suffer for vs haue mercy vpon me It is reported of the Emperour r Gulielmus Zenocharus de vite Charâ—li 5. lib. 5. Charles the fift that a little before his death he had cominually in his month that of the Prophet In thee O Lord haue I put my trust let mee not bee confounded deliuer me in thy righteousnesse Into thy hands I commend my spirit thou hast redeemed me O God of truth And let vs all continue in prayer and supplications and sende Ioachimus Aâ—eust in Postilla libelle peculiari de Artc â—â—oriâ—ndâ— conscripte forth vnto God the sighes of sorrowfull and contrite heartes These are the heauenly weapons the spirituall defences and the diâ—iâ—â— Armour FINIS AMa amorem illius oui amore tui amoris descendit in vterum virginis ibi amorem suum amori tuo copulanitâ— humiliando se sublimando te coniungendo lumen suae aeternit at is limo tuae mortalitatis Augustinus de catechizandis rudibus MEditatio Dominicae passionis praecellit omnia mundi huius exercitia si cum deuotionis intimae feruore fuerit continuata conscientiam meditant is purificaet intellectum in omni cogitatione verit at is illuminat affectum in Dei amorem suauiter inflammat facit omnia huius mundi oblectamenta contemnere nulla quantumlibet dura vel contraria formidare libidinem exterminat luxuriam tam ment is quam corporis edomat invidiam fugat gulam refrenat auaritiam sedat acediam inflammat iram mitigat superbiam radicit us extirpat Mentem denique quam passio Christi veraciter occupat nulla rei carnalis passio fatigat Tritemius in Operibus spiritualibus homil 16. de Quadragesimae jejunio HOdie crux sixa est seculum sanctificatum est Hodiâ— crux fixa est Daemones dispersi sunt Hodie crux fixa est mors subuersa est Hodie crux vicit mors victa est Hodie Diabolus vinctus est homo solutus Deus glorificatus est Augustinus in sermone de Parasceue FINIS