those two conioyned sinnes hate and murther which Saint Paul hath yoked together Rom. 1. 29. who else where doth giue this most holy caueat be angry but sinne not neyther let the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe downe vpon your wrath and giue not place vnto the Diuell h Hotuilia 14 in cap. 4. Epistâ— ad Ephesios vt sicut adueniens nox maximum dâ—eâ— aestuÌ„ sole occumbente extinguit sic etiam iniquum irae aestum deponamus vna cum vestimentis cum inous cubitum Zanchius in 4. ad Ephesios Eph. 4. 26. 27. It hath risen saith that goulden Doctor Chrysostome vnto vs by the goodnes of God let it not go downe vpon vs as vnworthy the same And that olde aduersary of ours seeketh nothing but to bring vs to reuenge and from one sinne to another from the lesse to the greater That counsell which Athenodorus i Apud Plutarchum in problematibus Romanis gaue vnto Iulius Caesar is not to be reiected who being desired when he made sute to retire himselfe and to leaue the Court in respect of his yeeres to giue him some instruction worthy such a Philosopher for a remembrance onely aduised that before he eyther did or spake any thing he should reckon ouer in his mind the names of all the letters in the Greeke Alphabet for hee knew right well how by nature he was cholerike inclined to anger and hastinesse and that no better medicine could be for to abate this humour and cure this disease then delay If a man will as it were take truce with himselfe before hee breake forth into open violence or be withheld by another the first heate and fury of the affection will waxe colde and faint and that mist which darkned his mind will eyther settle or be dispersed And hereof it was that those batchets which were carried before the Magistrates of Rome ensignes of their authority bee bound about with roddes that k Idem in problematibus Rom. questione 82. Râ—sinus Antiquitateum Romanarum lib. 2. cap. 3. when punishment was to be taken of any in the meane time while they were vnloosing there might bee space to bethinke themselues lest they should command that thing to bee done vpon the sodaine whereof they might afterward repent eyther too late or in vaine And vpon this occasion after the massacre of l Historiae Tripartit lib. 9. c. 50. Theodoretâ—â— lib. 5. cap. 18. Augustinus de ciuitate Dei l. 5. cap. 7. Thessalonica wherein were killed seuen thousand as well strangers as inhabitants without difference and such as were innocent c. Ambrose obtained of Theodosius the Emperour author thereof that betweene the time of sentence passed vpon the offendors and execution should bee thirty dayes respite that so any error committed might be recalled and this was enacted for a perpetuall law yet m Iustinianus in Codice lib. 9. tit 47. de poeniâ—â— lege si vindicari extant Wherefore in the heate of passion nothing is to be determined for the vnderstanding being troubled is not able to petceiue that which it could hardly doe though quiet for wee cannot behold n Gregorius magnus moral lib. 5. cap. 33. the Sunne mantled ouer with cloudes nor any image in disturbed waters but as those which vse Spectacles whereby things seeme greater then in truth they are correct the error of the sense by iudgement so must we be carefull not to let loose the reines to affections and licentiously do what they suggest for so may wee soone bee wrested from that which is iust as Nebuchadnetzar growing full of rage insomuch that the forme of his visage was o Nullum est animal tam horrendum tam perniciosum vt non appareat in illo si ira inuasit nouaeferi tatis accessio Pauhasius in Commentarijs ad Claudianum de rapta Pro. changed gaue commandement to haue the fiery furnace seuen times more heated then it was before and Shidracke Mesach and Abednego to be cast into the same by the most valiant men in his Army because they would not fall downe before the golden Idoll hee had made Dan. 3. 19. And Dauid otherwise a holy man violently transported by a sodaine motion condemneth Mephibosheth and bestoweth all his goods vpon subtile and insinuating Siba 2. Sam. 16. 4. Thirdly let vs not yeeld too much to our selues especially in those things vnto which eyther by the p Ludouicus Granatensis in locu temperature of our body we are inclinable or drawn by some present offered occasion For as those who are sicke of an ague doe alwayes suspect their thirst because they know it rather proceedeth from the force of the disease then any necessity euen so they who boile in their passions should alwayes bee suspitious whatsoeuer is suggested by them For if they obey it cannot be but they must needes incurre great and manifold inconueniences wherefore the fittest meanes to represse and keepe them vnder is this to bee earnest with God by humble and feruent praier that hee would bridle and restraine them by the grace of his spirit For the earth cold and drie by nature vnapt to bring forth any thing yet being watered with the sweet dewes fructifying showers of heauen is by the moisture of another element made fertile so borroweth that else where which it hath not of it selfe In like manner should euerie one endeuour to amend by grace his barren nature infected with corruption of sinne that it may bring forth fruit pleasing and acceptable vnto God This was Dauids petition Create in mee a new heart O God and renew a right spirite within me Then stood by the Crosse of Iesus the mother of Iesus and his mothers sister Mary the wise of Cleophas and Mary Magdalen There is in these wordes an effectuall power to wound euen the most stony and hard flintie heart For first in miseries and distresses the presence of friends is and should be an especiall comfort to the afflicted now it is far otherwise here nothing but sorrow his mother standeth by the Crosse almost dead q Tanlerus in meditationibus vitae Iesu cap. 30. 44. yet not touched with death and the eyes of her sonne beholding her doth increase his sorrow hanging now vpon the Crosse and loaden with contumelies Secondly the place it selfe appointed for the execution of the worst sort of men and greatest offenders Thirdly the kind of death most dreadfull and cursed doe all encrease the griefe for what hath the holy virgine r Ferns in tractatu de passione Domini part 4. to doe with the Crosse what participation is there betweene the vndefiled Temple of God this contemptible place But I withdraw my hand from picturing of this wofull mourning I take not vpon me to expresse the sharpenesse of this heauy griefe neyther do I perswade my selfe that I can be able in words to expresse the teares and perplexed anguish of this blessed virgine and therefore leaue it to the
is but a nest of of straw and clay soone shaken a peeces many haue seene a faire bright morning who neuer beheld the euening as the Sodomites Gen. 19. 24. vpon many the Sunne hath sett in the euening to whom it neuer appeared rising in the morning So was it to the rich glutton in the Gospell Luc. 12. 20. And for this cause let vs liue soberly iustly and godly in this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now present world Titus 2. 12. For now is the acceptable time now is the day of saluation 2. Cor. 6. 2. heere life is either lost or kept and what shall it profit a man to get the whole world and loose his soule Matth. 16. 26. And therefore let vs worke forth our saluation with feare and trembling Philip. 2. 12. and bee carefull least at any time our hearts be ouerladen with surfetting and drunkennesse and the cares of this life c. Luc. 21. 34. And so I close vp this point with the holy prayer of the Apostle The God of peace sanctifie vs throughout that our spirits and soule and body may be kept blamelesse vnto the comming of our Lord Iesus 1. Thessal 5. 23. But Iesus said Father forgiue them they know not what they doe Hitherto hath been opened some antecedent circumstances of this prayer now followeth the prayer it selfe which Christ made vpon the Crosse In which as in the rest nothing is of little respect nothing to be neglected Among s Pelargus in 7. Christi verba men it is vsuall that wee obserue carefully the last wordes of our friends especially such as are vttered vpon their death beds and esteeme them either as t Plato in Apologia Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesies of future euents or as testimonies of their nature and faith for that one day of our departure from hence doth as it were giue sentence of the qualitie of all the daies before past Therefore some called the testaments and last wills of men the looking glasses of their conditions Much more are those words of Christ remarkeable and worthy deepe consideration vttered then when he was ready to vndergoe and suffer a shamefull death for the reconciliation of our sinnes and are as the swanlike song before his funeralls and that not onely an euident witnesse of his innocencie patience and other vertues and certeine infallible proofes of his tender loue toward his Church and wholesome instructions how we may die well and happily but also the perfection of all those actions which are propounded vnto vs for imitation The Holy Ghost hath vouchsafed to record in Scripture the last speeches of the Saints as of Iacob Gen. 49. 1. 2. c. Moses Deut. 31. 32. Ioshua 24. Dauid 2. Sam. 22. 23. Zachary the sonne of Iehoiada 2. Chron. 24. 22. Stephen Act. 7. 6. In all which though there be something worthy especiall note yet aboue all these passing speeches of Iesus Christ our Sauiour Apostle and high-priest of our profession Heb. 3. 1. are deepely to bee engrauen in our hearts To come then to the doctrine and instruction of this place nothing is heere done without the will of God for it is expresly said of the Apostles in their prayer after they were cast out of the Temple and sent away with sharpe threatning by Annas Caiphas the Elders Scribes and others of the kindred of the High Priest that whatsoeuer he suffered was before determined by the counsell of God to be done Act. 4. 28. Therefore in his great extremities and agony in the garden Math. 26. 39. where he swet bloud and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clodded droppes trickled vpon the earth Luk 22. 44. an example singular and without Parallel hee acknowledge God for his louing Father When wee wrastle and struggle with most grieuous calamities and bee compassed about with greatest sorrowes yet euen then wee must vndoubtedly perswade ourselues that God standeth no lesse kindly and gratiously affected toward vs then if we did enioy the greatest worldly ease and pleasure that could be and were free from all trouble and griefe whatsoeuer for whom he loueth he doth chastise Prou. 3. 16. And the greatnes of his loue appeareth thus for we are now corrected that hereafter wee might not bee condemned 1. Corinth 11. 32. and feele the Rodde of a father to amendement not the sword of a Iudge for punishment And therfore the Apostle enformeth vs after this fort my Sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for he scourgeth euery sonne whom he doth acknowledge if you bee without chastisement whereof all are partakers then are you bastards and not children Moreouer we had the fathers of our bodies which corrected vs and wee gaue them reuerence should we not much rather be in subiection vnto the father of spirits that we might liue for they verily for a few dayes chastised vs for their own pleasure but he correcteth vs for our benefite that we might be partaker of his holinesse Heb. 12. 5. 6. 7 c. And hereby is brought to passe that many eminent vertues doe spring vp and flourish in vs as Faith 1. Pet. 1. 5. 6. Prayer Esay 26. 16. Patience Iob 1. 21. Humility 2. Chron. 32. 26. Obedience 2. Sam. 15 25. 26. And Dauid else where doth freely and from his heart acknowledge that before he was afflicted he went astray and therefore good that he was troubled Psalm 119 67. 71. For as the stars shine brightest in the darkest night and sweet spices when they are bruised smell most pleasantly so true Christian profession is most apparant vnder the Crosse Therefore wee glory in tribulation saith the Apostle Rom. 5. 3. For God striketh not with a purpose to wound but heale and hee is not more acceptable amiable pleasant and familiar then after he hath made triall of vs by some meanes or other and the sunne of his fauour and loue doth not at any time shine out more clearely then after a showrie darke and tempestuous day But of this point more hereafter Let vs not then grow out of heart though we doe vndergo many calamities and suppose that Gods fauour is lesse towards vs when we be hardly handled vnder them For u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand. nearest to God fullest of sorrowes A Christian is a x Christianus Crucianus Lutherus Crosse bearer and as one y Seneca de prouidentia ca. 3. 4. no Christian spake in this respect not vnchristianly fathers and mothers do not in one and the same manner shew themselues louing and indulgent to their children c. and God beareth a fatherly mind and affection towards good men and putteth them to labour sorrow losses that so they may gather some strength and betryed and hardned fitted for himselfe and this is no cruelty but a conflict Righteous Abel dedicateth the Church in bloud Gen. 4. 8. Great Elias is weary of his life and
7. Vse for though great be the troubles of the righteous yet the Lord will deliuer him out of them all Psal 34. 19. and doe one of these things for vs either grant full and perfect deliuerance from all euill as he did the three children Dâ—n 3. 26. or mitigate the sharpnesse of the tryall so he delt with the Israelites in the captiuitie of Babilon and sent his Prophets to comfort them Ezech. 36. 8. or susteine them by the inward grace of his holy spirit as he did Stephen in the midst of that deadly and q Per tot lâ—pides Peâ—rae coâ—uâ—gitur vâ—i â—rator lib. 1. in Acta Apostolorum stony shower Act. 7. 56. who saw Christ standing at the right hand of the Father to behold his r Ambrâ—sius epistolarum lib. 10. epist 82. Augustinus quaest 88. in nouum Testamâ—â—tum champion and ready to crowne his Martyr and â—ath promised that he will gratiously be present with all thaâ— are his so that if they passe through the waters the waters shall not ouerwhelmâ— them if they walke through the fire they shall not be burnt neither shall it kindle vpon them Esay 43. 2. Wherefore let vs onely commend vnto him our cause by earnest and humble prayer who is able to doe exceeding abâ—ndantly aboue all that we aske or thinke according to the power which worketh in vs. Eph. 3. 20. Then said He to the Disciple Behold thy Mother This Disciple is Iohn who leaned s De veterum accumbendi more vide Ciacconium de Triclinio â—â—luij Vrsini ad â—um appendiâ—em Hyronimum Mercurialem de arte Gymnastica lib. 1. â—ap 11. vpon Christs breast at his last supper and from thence drew the heauenly waters of sauing knowledge and now hath another prerogatiue granted him Neither did Christ this because he distrusted his other Apostles or doubted either of their loue or faithfulnesse towards him but now such was their infirmitie they all fled this only persâ—uered and followed him euen vnto the death and therefore committeth the care to prouide for his Mother to him standing by the Crosse They onely are to be accompted true friends in whom we may repose our confidence which continue stedfast in the most distressed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of our estate The poore is hated of his owne neighbour but the friends of the rich are many Prou. 14. 20. It was a wise sentence of the Ancient Prosperitie getteth aduersitie proueth friends more worship the Sunne rising then setting Of this number was that craftie Ziba who to curry fauour with Dauid basely forsooke his Master Mephibosheth and falsely accused him 2. Sam. 16. 1. and those who sometime dazeled with the shining brightnesse of Hamans aduancement honored him with all respectiue care so soone as they perceiued the King offended no one became a suiter for his pardon but all in word and deed furthered his ouerthrow and after the manner of the Persians couered his face a u Drusiuâ— in locum forerunning ceremonie of his death Hester 7. 8. 9. But what neede I stand to make this manifest by gray-headed testimonie of antiqùitie there is no age but will afford more then sufficient proofe Those who pulled the boughes from the trees spred their garments vpon the ground enterteined Christ entering into Ierusalem with all obseruance crying Hosanna in the most highest blessed is he that commeth in the name of the Lord Matth. 21. 8. 9 the next day cry louder crucifie him crucifie him and instantly desire of Pilate that Barrabas a thiefe who for raysing an insurrection and committing murther was cast into prison might bee deliuered Luke 23. 19. Be not too hastie to entertaine friendship with any looke diligently Vse whom thou mayest loue trust after try all for there be many lurking holes and secret corners in mens mindes many x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorts of friends as the Wiseman distinguisheth of them For First there is a time-seruing friend who like the Swallow will in the summer of thy fortunes cherish himselfe in the heate thereof but in the cold of winter will treacherously forsake thee neuer y Isodorus de summo bono lib. 3. cap. 29. longer continuing then hee may get some gaine Secondly many be false hearted friends and these will counterfet loue onely to this end and intendment that so they may get knowledge of thy z Scire vâ—lunt secreta domus atque inde timeri secrets and by this means keepe thee in awe and hurt at their pleasure effecting that by close and secret craft which they neuer could bring to passe by force and violence Thirdly there is a masked counterfeit whose plots are for the aduancement of himselfe and increase of his owne gaine and murdereth vnder the visard of dutifull kindnes such an one is all lyme his wordes are lyme his gestures his countenance riseth by thy fall and profiteth by thy losse This and much more you may read Ecclesiast 6. ver 7. 8. 9. c. Therefore it is good not to be too hastie to beleeue euery one that seemeth smooth and perfectly complementall for there be but a few who when they salute thee with the tongue All haile say in their hearts take heed poyson is neuer giuen but with some pleasing and sweet mixture wickednesse is committed but vnder pretence of vertue and therefore it standeth men in hand to be heedfully-warie and circumspect which the Apostle long before prophesied of that they should bee euill and dangerous times because of men wanting naturall affection truce-breakers hauing the shew of godlinesse but denying the power thereof 2 Timoth. 3. 4. 5. And from that hower the Disciple tooke her home vnto him In this place is set downe the euent and effect of Christs speech which is the ready and prompt obedience of the Disciple and in this clause euery word hath his especiall and particular force For first herein is the deed it selfe Hee tooke her Secondly the alacritie to performe the commandement giuen the same hower presently Thirdly the care and diligence vsed vnto his owne It is idle and without any sure ground that some trifle and confidently affirme concerning the great wealth of Iohn For it is not heere said that he tooke the virgin into his house but into his owne to make prouision for her as he was able in which the great loue and faith of the Apostle is manifest For he excuseth not himselfe from the taking vpon him this burden vnder the pretence of want and disabilitie to vndergoe the same neither doth he cast doubts how or by what means he should maintaine her but obeyeth the commandement giuen nothing doubting but that God will be present and a helper Those who vndertake any worke imposed of God or Doctrine are employed in any kind of life acceptable and approued vnto him are no way to doubt of helpe For his eye of prouidence shall euer watch ouer them
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
anchor of the soule for it stayeth and holdeth vs fast amidst all the waues of doubting arising in the Sea of this world so that our ship is brought at the last by a right course to the quiet hauen of heauenly tranquillitie Heb. 6. 19. 10. 22. 11. 1. For the f Hilarius Canone 5. in Matthaum kingdome of heauen which the Prophets spake of Iohn preached and Christ professed and was in his power to bestow must be perfectly hoped for without any doubting else no iustification at all if faith be inconstant and variable 3. The vse of the g Tilenus ibid. vt supra Sacraments should be vnprofitable and not without suspition of mockerie if that grace whereof they are seales vnto the beleeuers be doubtfull and vncertaine neither can or may he who receiueth the signes of the body and bloud of Christ certainly beleeue that that body was crucified and that bloud shed for him and that he doth now and shall liue euer by the power of his death But all that are baptised into Christ haue put on Christ. For baptisme is properly the sacrament both of the new birth and adoption and investiture of the sonnes of God Galath 3. 27. and the Cup of blessing which we blesse is the communion of the bloud of Christ. 1. Corinth 10. 16. into whom through faith by the power of the holy Ghost wee are ingrafted as branches into the vine members to the head and shall be made partakers of eternall life and glory For Sacraments are the seales of righteousnesse Rom. 4. 11. which the Lord hath added to his promise of grace thereby to strengthen the weaknesse of our faith and to be as h In locis communibus classe 1. cap. 31. de Sacramentis Luther speaketh the day starre vpon which we looke pointing at the rising of the sunne of grace 4. This doctrine of theirs chargeth the holy Ghost with vntruth who doth in particular testifie to euery beleeuer the forgiuenesse of his sinnes whom God hath sent forth into our harts and by whom we cry Abba Father Gal. 4. 6. who also hath sealed vs and giuen vs the earnest of that his spirit in our hearts 2. Corinth 1. 22. Ephes 1. 14. Now sealing is vsed in such things which we desire should be safely and assuredly conueyed to those vnto whom they doe belong and that to this end that all suspition and the least doubt which may fall out may be taken away And an earnest is a pledge or caution put in whereby a promise giuen is so ratified as there be no place left for doubting And yet we cannot deny but that faith is oftentimes tryed and shaken with temptation for there is a strife between the spirit and the flesh euen in the holiest and best sanctified Romanes 7. 19. c. And iustifying faith is not alwaies a bright burning lampe but sometimes a smoking flax yet Christ who is full of mercy and compassion will not quench it Matth. 12. 20. neither must we iudge of our selues at all times according to the present feeling of spirituall comfort and ioy for often God doth deny that to his deare children whose iudgements are a great depth but if there abide in vs an endeuour and a desire it is enough So he accepted of Pâ—â—er in whose heart faith failed not but i Amabatintus quem negabat foris tametsi affectus metu constrictus torperet Leo primus serm 9. de passione Mansit files actu primo secundum intercepit periculiâ—â— metus confession of his mouth In a moment and for a little while God may forsake his but with great compassion will he gather them Esay 54. 7. Therfore let euery faithfull one k Augustinus de verbis Dom. serm 28. in Psal 88. presume not of his owne merit but of Christs mercy for by grace we are saued Eph. 2. 8. To publish that which thou hast receiued is not pride but duty and because the promise is sure not according to our deserts but his goodnesse therefore none should feare to tell of that whereof he cannot doubt 5. Neither small nor few absurdities would follow if we be vnresolued of the assurance of the forgiuenesse of our sinnes For first if by doubting wee l Sonâ—ius tom 2. expositionis articulorum confess August articulo 4. de iustificatione could apprehend eternall life or if it did iustifie a man then no promise more fit and conuenient for the same then that of the law which by reason of the vnperformable condition annexed therevnto of perfect obedience and fulfilling the same doth leaue the conscience in continuall doubting Secondly if iustification and pardon of offences be vncertaine or if beleeuers are to doubt thereof then should we not pray with the Apostles Lord encrease our faith Luke 17. 5. nor with the Father in the Gospell I beleeue Lord helpe my vnbeliefe Mark 9. 24. Neither the Apostle rightly admonish vs to prooue our selues whether wee bee in the faith and examine whether Christ Iesus be in vs except we be reprobates 2. Corinth 13. 5. 6. This doctrine of m Tzegodinus in locâ—s titulo de dilectione Dei doubting is to be auoided and hated of euery Christian as many waies hurtfull For first it nourisheth and mainteyneth that proud confidence which ariseth from the conceit of our owne righteousnesse Secondly it is the very butchery and torment of weake consciences Thirdly it offereth occasion to despaire of Gods mercy Fourthly it extinguisheth the trueth and sinceritie both of faith and loue towards God Fiftly it taketh away the patience and constancie in suffering persecution for the name of Christ and witnesse bearing vnto his Gospell Away then with this vnsetled doubting let it be remoued out of the hearts of the faithfull which maketh God a lyar Ioh. 5. 10. for n Chrysostomus de compunct true faith and constant hope is the ground-worke of our saluation and the guide vnto euerlasting life It is a worthy speech of an ancient o Bernardus in serm de fragmentis septem misericordiaruÌ„ Father I consider three things in which my whole hope consisteth the loue of Gods adoption the trueth of his promise and power of performance now then let my foolish thoughts murmure so much as they will saying who art thou how great is that glory what merits hast thou to obtaine it I will answer confidently I know whom I haue beleeued and am perswaded because he hath adopted me in his exceeding loue who is true in his promise and able to make performance can doe whatsoeuer hee pleaseth And this is a threefold corde which can hardly bee broken which I beseech you let vs take fast hold of and is let downe vnto vs from heauen our country vnto earth our prison this draweth vs vp into the presence of the great God who is blessed for euer AMEN Verily I say vnto thee this day shalt thou be with mee in Paradise Christ in mercy prayed for
the lusts i Augustinus ex huius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectione totus est conuersâ—s vt de se scribit 〈…〉 essionum 〈…〉 essionum lib. 8 c. 12. therof Rom. 13. 13. 14. that we may be pure Phil. 1. 10. such as can abide to bee tryed by the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunne-light and in all humble submission acknowledge how deepely wee are engaged to Christ our Lord King and Teacher by whom wee are taught true vndesiled religion and abandoning the errors and barbarous customes of Paganisme doe worship the liuing God and reiecting the toyes and follies by which the Heathen were misled and deceiued doe rightly apprehend his benefits and shew forth the vertues of him who hath called vs from darknesse vnto his marueâ—lous light 1. Pet. 2. 9. Now from the sixth howre was there darknesse ouer all the land vnto the ninth howre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some interpret the wordes of the Euangelist l Sixtus Seuensis biblioth sacr lib. 6. cap. 124. Caluinus in Ha 〈…〉 niâ— Euangeliorum Bezâ— in notis matoribus ad nouum Testamentum Tossanus in Harmonia Andreas Libanius de vniuersitate originibus reruÌ„ lib. 5. ad opâ—s diei 4. Hexameri ouer all the earth by a limitation ouer all that Region vnderstanding onely Iudâ—â— but without the preiudice to any other or detraction from their skill wee may vnderstand them that this eclipse was vniuersall miraculous and supernaturall obserued by Apollophanes and Dionisius Areopagita when they were in Aegipt in the Citie Heliopolis of which more afterward While the wicked doe vniustly murther the iust and lay violent hands vpon the m Bernardus in feria 4. hebdomâ—dae paen sae Augustinus Sermone de tempere 114. sonne of God most mercilesse and cruell murtherers at this their impious and detestable fact the whole frame of the world changeth countenance looketh pale and wanne Euery n Athanasius ad Epictetum creature withdraweth it selfe and will not behold the death of their Lord and is abashed at his o Saluianus de gubernatione Dâ—i lib. 6. hanging on the Crosse now the Sunne in his height possessing the Midde-heauen for the sixth howre from the rising thereof by the account of the Ancient p Brecheâ—s in Commentarijs ad Titulum digesti de verboris significatione lege 2. § 1. is our noone withdraweth his light and as it were cloathed in a mourning robe sheweth in that sorte hee can compassion and sorrow for his Creator so distressed so tormented as though the Father whose nature is subiect to no affection nor can bee touched with any griefe nor shed teares did command the Creature to lament and performe the funerall rites of his sonne in his stead and ioyne it selfe a second mourner with the q Tanlerus in meditationibus vitae Iesu Christi cap. 48. Ludolphus de vita Christi parte 2. cap. 63. vnspotted virgine who then alone bewayled the passion of Christ And this so strange an obscuration of the Sunne was famous among the heathen r Phlegon author exactus Olympiadum apud Originâ—m lib. 2. aduersus Celsum Easebium in Chronico cuius fragmenta edidit Graecè Lumen ilâ—ud literarum Iosepbus Scaliger apud quem Africans quoddam de ea Eclipsi testimonium extat quem consule ad Eusâ—bium illius animaduersiones who left it to memory by writing to haue beene so great that the starres appeared in heauen And Tertullian s Orosius lib. 7. cap. 4. Apologetici cap. 21. boldly chargeth the Romans that they had this strange wonder of the world registered in their Records Neither could Plinie be ignorant thereof who kept a diligent memoriall of all the Roman estate and euents befalling in the same but yet would neuer open this which he knew the Princes and Emperors would haue to bee kept secret and smothered vp in forgetfulnesse For the t Lib. 4. De Asse doctrine of Christ was nothing plausible among those proud and haughty minded men giuen to pleasures and delights which teacheth humility patience and suffering affliction And at this time indeed Christ was extreamly deiected and cast downe and as it were trampled vnder the feet of death neither could there bee deuised a lower degree of abasement then that wherein now hee was yet at this very instant the father left him not without testimony of his innoceÌ„cy as we heard before to say nothing of the free and ingenious speech of Pilate in the confessor thiefe and now the Deity which dwelt in Christ though it shewed not itselfe in freeing the manhood from death for that was not expedient because appointed by the immutable decree of the father that hee must die yet brake forth into u Iansenius in Harmonia cap. 143. astonishing miracles vndoubted witnesses that this man who in so great shame and reproach did hang vpon the Crosse was the Lord of glory and life and x Glâ—rificatâ—s est Christus in conspectuseniotum in Ierusalem quando fuit crucifixus Petrus de la Cauelleria in tractaâ—u cui titulus Zâ—luâ— Christi contra Iudaeos Saracenos c. therefore senselesse and vnreasonable creatures least they should seeme to bee wanting in duety to their Creator do as they are able yeeld him all honor * Doctrine In the extremest disgrace and basest contempt God beginneth to honour his sonne and so will hee doe vnto all his whom hee hath adopted through grace and made the members of Christ Iesus Ioseph is taken out of prison aduanced to the highest toppe of dignity receyueth for his iron fetters a chaine of gold for his cloake cast off to auoide his mistresse enforcing allurements a roabe of silke for his seruile condition a ring the signe of freedom changeth the filthy prison for a stately pallace his base dishonour is turned into glorious soueraignety Gen. 41. 42. Pharao despiseth Moses his seruants and Courtiers haue him in great reuerence Exod. 9. 20. Daniel and his companions are carried captiues into Babylon sundry times accused through Enuy brought into danger of their liues God is present with them and they exalted to manage the greatest affaires of state in the land of their thralome Dan. 3. 28. 6. 28. Wherefore let vs alwayes submit our selues vnto God and Vse serue him in all holinesse and righteousnesse for hee will honour those who honour him 1. Sam. 2. 30. and that in life and in death and after death In life beautifying them with inward gifts of the mind as of illumination Thus the name of Solomon is spred ouer the world for his diuine wisdome so that the Queene of Sheba came from the vttermost ends of the earth to heare him 1. King 3. 12. 2. Chron. 9. 1. 23. Math. 12. 42. of sanctification when according to the promise made he doth write the reuerent feare of his name in their hearts and by the effectuall power of his holy spirite bow them to obedience
word of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the testimony which they maintained are said to crie with a loude voyce vnder the Altar for vengeance Reuel 6. 9. 10. Furthermore it is an vsuall phrase in Scripture concerning the dead that they are gathered to their people as of Abraham Gen. 25. 8. and Aaron Numb 20. 24. therefore that people is and liueth for this cannot truely bee affirmed of the bodies laid and rotten in the graues because they bee no people but carkases and so come not to the company and societie of the Saints And for this cause the Iewes call the place of buriall the house of the liuing x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the soules of the faithfull departed doe liue eternally in the sight of God And that testimony of our Sauiour Christ is most pregnant whereby he doth strengthen and comfort his Disciples against the terror and cruelty of persecutors in this sort Feare yee not them which kill the body but are not able to kill the soule Math. 10. 28. And beside all this the dead are often in Scripture stiled y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter mortem somnum ista est 1. Somnus obrepit nescientbus sic mors 2. Somnus quieteÌ„ praestat laboribus mors curis miserijs omnibus 3. Somnus non animaÌ„ sed corpus occupat Mors non animam sedâ— corpus occidit 4. Somnus alijs laeta alijs tristiae offert somnia Mors alijs solatia alijs tormenta 5. Somnus habet â—esurgendiâ—spem mors resuscuandi 6. Somnus recreator est corporum vt TertuluÌ„anus de anima redintegrator virium probator valetudinis pacator operum medicus laborum ita morsrenouat recreat reparat hominem 7. Somnus facile cedit inclamanti mors Christo excitanti Et apud virtusâ— lioguae authores Grecae Latinae Mors somnas appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sic Lycophron in Cassandra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus in Argonauticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eumenisi Aesehili mortui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Callimachus Epigramate 14. 21. Moschus Iudillio 3. Virgilius 10. Aeneid Dura quies ferreus somnus Horatius Carminum lib. 1. 24. Perpetuus sopor sleeping as 2. Sam. 7. 12. 2. Chron. 9. 31. Dan. 12. 2. 1. Corinth 15. ver 18. Iairus daughter Math. 9. 24. of whom it is remarkeable that Saint Luke saith cap. 8. 55. how when Christ raysed her to life her spirite came againe therefore it was not extinguished with the body And Paul desired to be dissolued and to be with Christ Phil. 1. 22. Lastly to conclude our Lord and Sauiour thus reasoneth against the Saduces who denied the resurrection from the dead and the immortality of the soule Math. 22. 32. Those whose God the Lord is by an euerlasting couenant they must also liue euerlastingly for he is not the z Zanchius de operibus creationis Parte 3. lib. 2. cap. 8. Hemingius in Syntagmate loco De statu animae post mortem corporis God of the dead but of the liuing And the reason is for no eternall couenant is made or kept but with those who liue also eternally because if one part of the confederators vtterly perish then the league made cannot be perpetuall but ceaseth For how can it performe that which it hath promised or how can God make his promise good vnto it except he preserue it aliue But God is the God of Abraham Isaacke and Iacob and therefore they liue And so much hitherto of this for it were needles to heape vp many arguments and proofes for confirmation of that whereof no a Est integer liber Augustini de immortalita te animae Aeneae Dialogus de eadem Nicetas in Thesauro lib. 〈◊〉 cap. 16. Christian doubteth much lesse fitting to adde the reasons of Philosphers b Si cui animus sit Philosophorum rationes cognoscere quibus animae immortalitatem confirmant consulant Platonem l. 10. de Repub. l. 10. delegibus â—eiusdem etiam Pheâ—onem Axiochum Apologiam Socratis Ciceronem Quaestionum Tusculan lib. 1. Xenophongem Institutionis Cyri lib. 8. Macrobium Cardani etiam de hac materia Integrum tractatum Marsilium Ficinum Antonij Poli libros septem de veritate animae rationalis ad Gregorium 13. Bodinum in Theatro Naturae among which it cannot bee denied but that some are demonstratiue yet many thorney and hard to bee vnderstood and scarce intelligible euen to those who are most conuersant in their writings Therfore to end with the words of Nemesius c Lib. de natura homini cap. 2. Let the doctrine of the holy Scriptures suffice content vs whose proofe is infalliable because inspired of God This may be a powerfull motiue to stirre vs vp to the practise of holinesse and abstinence from sinne and all vncleannesse knowing that after this life the soule shall returne and be reunited to the body raysed from death and so eyther enioy eternall happinesse or bee tormented with endlesse punishment for there is a double sentence Goe yee cursed into euerlasting fire appointed for the diuell and his angels or Come ye blessed and possesse the Kingdome prepared for you from the beginning of the world Math. 25. 34. 41. and they shall come forth that haue done good vnto the resurrection of life and they that haue done euill into the resurrection of condemnation Iohn 5. 29. for the vnrighteous shall not inherite the Kingdome of heauen 1. Corinth 6. 9 neyther any vncleane thing enter into the new Ierusalem Reuel 21. 27. And indeed this is the onely or chiefe reason why men runne headlong into all kind of wickednesse and defile themselues with most vile and base vncleannesse because this opinion is deeply setled in their hearts that the soule and the body doe perish together Wisdome 2. v. 3. 4. And by this you may easily iudge what spirit it is by which the Bishops of Rome are led For it is reported of d Grinaeus Leo the tenth that he procured two famous Philosophers to dispute before him the subiect matter of whose discourse was touching the state of the soule after death the one reasoning so strongly as he could for the immortalitie thereof the other against it and the determination being referred to himselfe as the chiefe moderator tooke vp the controuersie with this conclusion that the speech of the former seemed to bee true but the latter better pleasing and made a more cheerefull countenance adding that the old verse of * Redit in nihilum quod fuit ante nihil Cornelius Gallus liked him wel That which sometime nothing was nothing becomes again But wee must hold this for an vnquestionable and vndoubted truth that God is iust rewardeth the righteous and punisheth the wicked For many of them that sleepe in the dust soall awake some to euerlasting life and some to shame and perpetuall contempt Dan. 12. 2. And hauing
became a suiter intreating for them In the meane time knowing that God would bee the iust reuenger of this wickednesse left vnto him the iudgement against these desperate transgressors For it is very probable that he prayed not indifferently without exception for all but for the wretched and seduced multitude who were carried away headlong with an inconsiderate zeale and no deliberate and purposed malice And f Bernardus de passione Domini cap. 8. questionlesse this prayer of his was heard of the heauenly father whereby it came to passe that many dranke of that bloud to saluation which before they had shed Among many instructions which from hence might bee obserued As first that there be two kinds or sorts of sinners one voluntarily offending against the checke of their owne conscience and of purpose with deliberation wittingly and willingly running into all kind of euill and defiling themselues another transgressing of weakenesse and frailety seduced by the diuel and corrupted by his subtlety and yet g Idem in tractatu de praecepto dispensatione this not altogether excusable nor exempted from punishment for man should not bee ignorant of God his Creator and Redeemer yet he spareth knowing our weake condition Psal 103. 14. Secondly wee may learne by this example of Christ not too farre to aggrauate and augment the offences of a'ny For he frameth an excuse for his aduersaries and when hee might haue giuen them ouer to eternall destruction doth diminish and make lesse the heinousnesse of their sinne Thirdly the Scribes and Pharisies did sit in Moses chaire who wrote of Christ the Priests and people were auditors of his heauenly doctrine and beholders of his strange miracles which did testifie of him Iohn 5. ver 36. so that they could not be ignorant who he was but the sauing knowledge of Christ is an especiall gift of God exceeding all humane apprehension so that if he doe not vouchsafe to open the eyes of our vnderstanding wee cannot but continue in darkenesse wherefore when Peter had made that true confession how Iesus was that Christ the sonne of God hee is pronounced blessed for flesh and bloud reuealed not this secret vnto him but the father in heauen Math. 16. 17. For Nicodemus a great Rabbi and doctor in Israel doth very childishly trifle in the point of Regeneration Iohn 3. 4. And the Athenians famous ouer the world for their skill in Arts and all kind of learning laugh Paul to scorne discoursing of eternall life to come and the misteries of saluation and tearme him but a babler and word-sower Act. 17 18. 33. None can behold the sunne but by the benefit of the sunne none can h De Deo discendum quid de Deo intelligendum quam non 〈…〉 authore â—ognoscitur 〈…〉 a 〈◊〉 de Trinitate lib. 5. 10. know God without God enlighten them 1. Corinth 2. 14. Therefore the i Scotus quaestione prima in prologum sententiarum Pe 〈…〉 conclusion of the Schoole Diuines is true that there is some spirituall doctrine supernaturally infused necessary for a man so long as hee is a traueller wandring here vppon earth to which hee cannot attaine by any humane vnderstanding for Godlines is a great and deepe Mistery 1. Timoth. 3. 16. And for this cause our Sauiour Christ doth giue thankes vnto the father both for the hiding the same from some and opening it to others and ascribeth them both to his good pleasure And that can no way bee vnrighteous which pleaseth the most Righteous Math. cap. 11. verse 25. But to let these and other the like passe one thing shall be sufficient to obserue now That ignorance is here made the cause of that strange and horrible sinne whereby the Iewes laide violent hands vpon the Sauiour of the world and nayled him to the Crosse 1. Corinth 2. 8. and those not of the common sort or the barbarous Gentiles who knew not the true God but the chiefe amongst them and of most eminent note who read the Prophesies foretelling and describing most plainely the Messias euery Saboath in their Synagogues but without vnderstanding without affection From hence it followeth that the ignorance of God and of his will is the originall of all euill So the holy Ghost speaketh plainely that after the death of Ioshuah the Israelites did euill in the sight of the Lord serued their Baalims and forsooke the Lord the God of their fathers which brought them out of the land of Egypt c. and addeth the reason of all this they knew not the Lord Iudg. 2. 10. 11. Iob. 21. 14 maketh this the very root from which sprung all those outrages which the vndgodly doe commit and that desperately for they say vnto God depart from vs wee will haue none of the knowledge of thy wayes And Saint Paul laying forth the extreame lewdenesse of the Gentiles who liue in the vanity of their minds doth as it were point the finger at the originall when hee sayth hauing their cogitations darkened being strangers from the life of God through the ignorance that is in them Ephes 4. verse 17. 18. And this is the cause why God hath a controuersie with the inhabitants of the earth there was no mercy no truth no knowledge of him and from hence proceeded both those great euils of sinne amongst men dreadfull euils of punishment threatned of GOD Osea 4. 2. 3. Vse first Ignorance then is not as the Romanistes conceite themselues the mother of deuotion for how can that be acceptably worshipped which is negligently vnknowen you cannot be ignorant what Christ saith to the Sadduces that therefore they erre because they know not the Scriptures Math. 22. 29. And they are lyable to a grieuous punishment who know not God and are not obedient to the Gospell of our Lord Iesus Christ 2. Thess 1. 8. k Cardinalis Cusanus Impious then is that saying of Cardinall Cusan who affirmed that blinde obedience without any reason leading thereunto was the most perfect Dauid a man by whom the holy Ghost spake 2. Sam. 23. 1. was of a farre other iudgement who vpon his death bed bequeathed as a Legacie vnto Salomon his sonne this admonition know the God of thy Fathers serue him with an vpright heart and a willing minde c. 1. Chron. 28. 9. Let vs seeke to obteine all those good meanes by which wee Vse second may come to the true knowledge of God and suffer his word to dwell richly or plentifully in vs in all wisdome speculatiue for the informing of our iudgment and practise for the reforming and directing of our conuersation Coloss 3. 16. For the holy Scriptures are able to make wise vnto saluation 2. Timoth. 3. 16. And amongst the rest these are the most speciall First Feruent and humble prayer for if any want wisdome hee must aske it of God Iames 1. 5. So did Salomon for himselfe Lord giue thy seruant an vnderstanding heart 1. King 3. 10.
Paul for the Ephesians I bow my knees vnto the Father of our Lord Iesus Christ that he would giue you according to the riches of his glory that ye might be strengthned by his spirit in the inner man that Christ may dwell in your hearts by faith that you beeing rooted and grounded in loue may bee able to comprehend with all Saints what is the bredth and length and depth and height and to know the loue of Christ which passeth vnderstanding and that yee may be filled with all fulnesse of God Ephes 3. 15. 16. 17. c. The second l Codicem accedens interlegendum saepius oculos cordis corporis in coeluÌ„ eleua Christum breui suspirio humili desperatione ciusque gratiam implora ciâ—â— ipse solus sit qui operatur omniae in omnibus Lutherus diligent reading of the Scriptures Of this an excellent and singular example in Daniel who when he was in Babilon in the Kings Pallace by reading of Ieremies Prophesie vnderstood that the seuenty yeeres determined for Iuda were now ended and then God would take pitty of his people free them from their grieuous bondage and bring them home againe into their owne country and former dwelling whereupon hee poured forth that sweete prayer the very iewell of the whole booke Dan. 9. 2. And ancient Histories testifie how m In vita Fulgentij cap. 2. Cyprian and Fulgentius two shining lights of the Church in their daies were conuerted vnto the Christian profession the one by reading the Commentaries of Saint Augustine vpon the thirty sixth Psalme the other of the Prophet Ionas And n In oratione de funere Patris Gregory Nazianzen reporteth the like of his Father how he became a Christian and embraced the Gospell The third the often reuerent and o Soloecismi auditus apud Ethnicos obseruati 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et de auditoruÌ„ diuersis generibus veteres Rabbini in Capitulis Patrum sic statuunt Quadrâ—plices conditiones invenâ—untur in his qui sedent coram sapientibus audiendi causa videlicet Conditio spongiae quae sugendo attrabit omnia Clepsydrae quae vna ex parte attrabit ex altera rursuÌ„ effundit Sacci secinacei qui â—ffundit vinum colligit feces Cribri quod omittit farinaÌ„ colligis similaÌ„ Paulus Phagius viâ—endus est in scholijs suis ad Capitula Patrum in illo Rabbi Maimonis interpretatiâ— diligent attention vnto the publike ministerie which God hath appointed to open the eyes of men that they might be brought from darknes to light from the power of Satan vnto God and receiue now in earth forgiuenesse of sins heereafter inheritance amongst the Saints through faith in Christ Iesus Act. 26. 18. For when the world by wisdome knew not God in the wisdome of God it pleased God by the foolishnesse of preaching to saue them that beleeue 1. Corinth 1. 21. And therfore the Gospell is called the power of God to saluation Rom. 1. 16. and the immortall seede by which wee are begotten to p Insigne exempluÌ„ de se concusso dum Ambrosium concionanteÌ„ audirâ—t narrat Aug. confess lib. 5. c. 13. 14. eternall life 1. Pet. 1. 23. The fourth the denyall of our owne reason For hee that will bee truely wise in this world let him be a foole that hee may be wise 1. Corinth 3. 19. For the wisdome of the flesh is enmitie with God Rom. 8. 7. In which manner of speech Saint Paul hath a speciall reference to Moses sentencing man that all the imaginations of the thoughts of his heart are onely euill continually Gen. 6. 5. In the fift place whatsoeuer thou learnest out of the word lay it vp in the closet of thine heart Psal 119. 11. Expresse and shew the power thereof in thy life and deedes Keepe the commandements of the Lord and thou shalt liue and his instructions as the apple of thine eye binde them vpon thy q Sicut species ar matica ailigenter debet masticari vt virtus suauitas â—ius sentiatur sic maÌ„data Iuxta legem animal quod non ruminat est immundum sic homo non ruminans in corde praecepta Dei Seruanda ergo illa in corde periugem meditationem in ore per frequentem loquutionem in manibus per operum executionem Nam probatio dilectionis est exhibitio operationis Pelargus in 6. cap. Deuteronomij fingers and write them vpon the table of thine heart Prou 7. 2. 3. For the foundation of God standeth sure and hath this seale The Lord knoweth who are his and let r Sanctum nomen sine sanctis moribus est annulus aurous in naribus suis qui Christiani dicuntur perdunt vim tanti nominis vitio prauitatis vita à professione discordans abrogat illustris tituli honorem per indignoruÌ„ actuum vilitatem c. Saluianuc de prouidentia siue gubernatione Dei lib. 3. 4. Nomen congruat actioni actio respondeat nomini ne sit nomen inane crimen immane Ambrosius de dignitate Sacerdotum cap. 3. Multa in hanc sententiam Nissenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprianus de vnitate Ecclesiae Chrysost serm 23. ad populum Antiochenum Nam multos est vbique in venire qui Christum simulant Satanalia viuunt vt non inepte diceret Linacer noster cùm 5. 6. 7. 〈◊〉 Matthaet caput percurrisset abiecto quaentum potuit totis viribus libro aut hoc non fuisse Euangelicum aut nos non esse Christianos quorum tam discrepans dissentanea vita esset à professione Iohannes Chechus in epistola quadam ad Stephanum Episcopum Wintomensem de pronunciatione linguae Graecae euery one that calleth on the name of Christ depart from iniquitie 2. Timoth. 2. 19. And to conclude grow therefore in grace and in the knowledge of our Lord and Sauiour Iesus Christ to whom bee glory now and for euermore AMEN 2. Pet. 3. 18. THE SECOND WORD a Word of Carefulnesse and naturall affection IOHN 19. VER 25. 26. 27. Then stood by the Crosse of Iesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalen And when Iesus saw his mother and the Disciple standing by whom hee loued He said vnto his mother Woman behold thy Sonne Then said he to the Disciple Behold thy mother And from that houre the Disciple took her vnto him The Analysis or resolution of the words THis is put in the second place among the words of Christ by Diuines And in it are obseruable three points The occasion thereof the forme and the euent The occasion is the presence of his mother who is described by her site place and attendants her site shee stoode place by or neare to the Crosse attendants her sister Mary the wife of Cleophas Mary Magdalen And each of these are illustrated by their