hee was in the world and the world was made by him and the world knew him not hee came among his owne but his owne receyued him not Iohn 1. 9. 10 c. yea so much as lay in them endeauoured by their vttermost to extinguish it for they denied the Holy one and the Iust and desired a murherer to bee giuen vnto them Act. 3. 14. and therefore are they according to desert now ouerwhelmed in blindnesse of their minde and vnderstanding and vpon their Land though not alone darkenesse was ouerspread at this present when Christ hung vpon the Crosse which betokened the darkenesse of their hearts a Leo primus de passione Domini serm 2. vpon whom the Sunne went downe at noone Amos 8. 9. and the glistering brightnesse thereof mantled ouer with thicke darkenesse changed their day into night This is a misterie Without Christ the Sun of righteousnes there is nothing in man but a dreadfull horror and thicke fogge of darknesse both in the minde and vnderstanding and also in the will and outward actions In the vnderstanding for such as are ignorant of Christ are named darknesse it selfe in the abstract Ephes 5. 8. And therefore when hee came into the world he is said to giue light to those that sate in darknesse Luk. 1. 79. and when he departed from thence and ascended to heauen he appointed the Ministerie of the Gospell for this end to open the eyes of men and bring them from darknesse to light c. Act. 26. 18. And hereof it was that the ancient Fathers called Christians though vnskilfull in other literature and vnlearned in Artes Illuminated in b Iustin. Martyr in dialogo cum Tryphone Iudaeo Et est Cyristi Catechismus respect of that light and knowledge and the Heathen howsoeuer they diued into the deepest secrets of nature and were furnished with extraordinarie knowledge and science they named Blinde So distinguishing the condition and dignitie of the faithfull from the faithlesse of the godly from the wicked of the righteous from the vnrighteous as Matth. 15. 14. Rom. 1. 29. In the will and outward actions For those who are not enlightned of Christ and into whose hearts the Gospell hath not shined they fall from vertue to vice goe from one sinne to another from the lesse to greater vntill they come to the height of all iniquitie And hereof proceeded those outrages we read of as that the Moabiâ—es most beastly without any c Iosephus pluribus historiam persequitur AntiquitatuÌ„ l. 4. cap. 6. regard of modestie prostituted their daughters Num. 25. 1. 2. 3. And the Cananites so surcharged themselues with vncleannes that their land spewed them out Leuit. 18. 25. It is said of Manasses that hee did much euill in the sight of the Lord to anger him therewithall such was his desperate wickednesse 2. Chron. 33. 6. Corinth the d Dioâ— Chrysostomus oratione 37. quâ— inscribitur Corinthiâ—â—a Strabo Geographiae lib. 8. de Comana vrbe lib. 12. wantonest Citie once of all other and most lasciuious maintained to the honor of Venus who made their bodies common for gaine aboue a thousand harlots and yet daily prayed for the increase of them and enlarging of their e Athenaeus Dipnosophiston lib. 13. cap. 11. Alex. ab Alexandro dierum geminalium lib 6. â—ap 26. Et hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diuerso genere flâ—gitiorum dicebatur apud Graecos vthodie Florentizein apud Itales de ijs qui lustris vagis libidinibus indulgent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus de vrbibus in Corintho videtur haec lasciuia fuisse omnium Gentilium morbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam adelescentes Athenis viuentes admonet Dicaearchus summaÌ„ in vitandis meretricibus adhibendam esse diligentiam ne quis per imprudentiam malo suaui intereat in Geographias cap. 3. ab Henrico Stephano editae stewes And therefore doth Scint Paul iustly affirme of all who know not Christ that they are giuen vp of God to their hearts lusts vnto vncleannesse to defile their owne bodies between themselues which turned the trueth of God into a lye and worshipped the creature forsaking the Creator who is blessed for euer Amen For they did change the naturall vse into that which is against nature c. being full of all vnrighteousnes fornication wickednesse c. Rom. 1. 24. hauing their vnderstandings darkned and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their hearts And being past feeling haue giuen themselues vnto f Inverecunde planè portentesae obscaenitatis caecitatis stupendae exemplum refert cuiuâ— ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit Ioh. Leo lib. 3. descriptionis Africa turpissimaÌ„ Proculi libidineÌ„ atro carbone notauit Vopiscus in Proculo Similia multa his exempla passim leguntur in historiâ—s antiquis recentioribus Ethnicorum vt in Linscoti nauigatione aâ— Indos Orientales alios wantonnesse to worke all vncleannesse euen with greedines Ephes 4. 18. And for this cause are their deeds in Scripture stiled the workes of darknesse 1. In respect of the efficient cause or author the deuill the spirit of darknesse who as he fleeth the light himselfe so teacheth his slaues and vassals to hate the same He entred into the heart of Iudas before he betrayed his Master Ioh. 13. 2. and filleth the mindes of Ananias and Saphira that they should lye to the holy Ghost and keepe away part of the price of the possession they sold Act. 5. 3. 2. Of the matter for they be especially done of those whose mindes are blinded and couered with the thicke clouds of darknesse so that they cannot seâ— the cleare light of the trueth Ephes 4. 18. 3. Of the forme for their workes are very darknesse which breed nothing but feare and g Omne malum aut timore aut pudore natura profudit dread so Adam and Eua entangled with the slippery and fraudulent promises of the old serpent and eating the forbidden fruit flie at the h Hîc primum pallori pauori templum est conditum Bucholcherus in Prolegomen is ad suam Chronologiam voice of God calling hide themselues in the thicket of trees and confesse they were afraid Gen. 3. 8. But in vaine doe they flee from him whom they cannot escape who is all eye all hand all foot to see punish and ouertake them 4. Of the end for those who are giuen ouer to such actions at the last by them are brought to vtter darkenesse Let vs listen to the Apostles counsell and aduise The Vse night is past the day is come cast away the workes of darknesse and put on the armour of light so that wee walke honestly as in the day not in gluttonie and drunkennesse neither in chambering and want onnesse nor in strife and enuying but put on the Lord Iesus Christ and take no thought for the flesh to fulfill
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
punishment And though God exercise with sondry afflictions those his children whose sins he hath forgiuen yet they be chastisâ—ments not punishments inflicted for admonition r Augustinus tractatu 1 24. in Iohannis Euangelium not vnto condemnation and wholesom medicines which are applied to this end for the manifestation of our deserued misery amendment of our slippery life subiect to falling into offences and exercise of necessary patience 3 If we grant that there is a s Iohannis Chassanio in locis communibuâ— l. 2. c. 3. de commentitio Purgatorio Purgatory then it is to be supposed to haue been either before the comming of Christ or after but neither of these can be proued therfore there is none That there was any such place before Christ wherein the soules departed the body were tortured there can bee found neyther testimony nor example in the Law or Prophets to auer and confirm the same if we yeeld that such tormeuts were first appointed vnder Christ then is the condition of Christians far worse then that of such who liued vnder the law and so much should bee derogated from the benefit of our Sauiour whose grace is opposed to the law of Moses Ioh. 1. 7. for by it we are saued Eph. 2. 8. And God sent his son into the world not to condemne the world but that it might be saued through him Ioh. 3. 17. Neither could this agree with that promise whereby he assureth refreshing vnto those who labor and be heauy laden Mat. 1 1. 28. but it should rather lay more burdens vpon vs then release any and not take away but retaine sins to be satisfied for and to be purged after death And so the death of Christ should be frustrate of no moment or power But to thinke or speake this is absurd and contrary to all godlines for he himselfe hath purged our sins Heb. 1. 3 and his bloud doth clense vs from all our transgressions 1. Ioh. 1. 7. Reuel 1. 5. 4 If the faithful be iustified which none can wel deny but he who denieth the scripture to be true then haue they peace with God Rom. 5. 1. Esay 57. 2. and the spirit pronounceth them blessed who die in the Lord for presently they rest from their labors there is added a * Nâ—â— particle of consent euen so Apoc. 14. 13. But to be in peace and rest from labour and to suffer hellish torments for some yeeres together are incompetible and cannot stand together whatsoeuer the Tridentine councell hath decreed of which it may truly be said in way of admonition which was to the Troians of the t Virgilius 2. Aeâ—â—d haec in vâ—stros fabricata est machina murâ—s Ipsâ— dâ—li fabricator Epaeus GreciaÌ„ horse This engine is made to be the destruction of your Citie and of the Pope as of Epaeus he is the deuisor of that fraudulent work For there be no disputations which were had there extant as was the vse in ancient and lawful councels but a few u â—rotestatio concionatorum aliquet Augustanae Confessionis aduersus Concisium Tridentinum Gentileâ—us in examine Concilij Tridentiâ—â— lib. 5. Carolus Molinaeus in consilio super actis Consilij Tridentini sectione 99. Pluressi quis desideret ratioones petere eas licet in Apologia Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synodo Florentina habitâ— Authority of ancieÌ„t fathers against Purgatory Iustinus Martyr lib. quaesâ—â—onâ— resâ—onsionâ—m ad Orthodoxos quastione 75. naked decrees Canons published because for the greatest part they were deuised at Rome by the Bishop of that See and his fit instruments and creatures Monks and their Sophisters and so continually sent vp caried by the swift messengers who went to and againe from Rome to Trent so that it grew to be a common By-word that shortly the Post would bring the holy Ghost in a capâ—ase or budget from Rome whereby the irreligious dissembling of these Tridentine deceiuers was scoffed at who pretended that by earnest prayer disputations and conferences they searched out the truth and so as the holy Ghost inspired them penned and made Canons when as in very truth those holy Fathers euery one in his order did nothing else but with a graue nod confirm the decrees of their Iupiter of S. Angelo pronouncing one word onely but that very misticall Placet it liketh vs. After the x departure of the soules from the body the righteous are forthwith separated from the vnrighteous and brought by the ministery of Angels to their appointed places the soules of the righteous vnto Paradise where they enioy the company and sight of Angels and Archangels of Christ Iesus the Sauiour of the world the soules of the wicked into the pit of hell euery one kept in his deserued place vntill the day of the resurrection and recompence In what y Olympiodorus in 1 1. caput Eâ—lesiasiis Fulg 〈…〉 rem 〈…〉 ne peccato râ—m lib. 2. 〈◊〉 8 place soeuer a man is taken when he dieth whether light or darke that is whether in the filthy puddle of sinne or in pure holines of conuersation in the same degree and order shall he continue for euer for either he doth rest in the light of endlesse blessednes with the righteous and Christ our Lord or shall be tormented in darknes with the wicked and the diuell Prince of this world God when hee healeth our sinnes and suffereth no skar no token of any wound to remaine but with the cure giueth also beauty and comelinesse for so soone as he freeth vs from punishment he bestoweth also righteousnesse where is mercy there is forgiuenesse where forgiuenesse no punishment And describing the funerall rites and ceremonies of his time speaketh elegantly in this sort Tell mee what meaneth the burning torches at burialls why are Psalmes and Hymnes then sung Is it not because we thanke and glorifie God who hath crowned him who is deceased deliuered him froÌ„ sorrowes griefe and labours and keepeth him freed from anguish and feare of death with himselfe Are not Psalmes and Hymnes for this end for all these are the actions and exercises of such as be glad and do reioyce Remember what is then sung O my soule returnâ— vnto thy rest for the Lord hath been beneficiall vnto thee And againe I will feare none euill because thou art with me He that departeth goeth to rest for death is the hauen of quietnesse and being a Gregorius in lib. 5. expositionis ad 13. cap. 1. lib. Regum redeemed by the mercy of our Creator we haue this heauenly gift that when we are taken out of the earthly tabernacle we be placed in a heauenly mansion neither is there any forgiuenesse but in the bosome of our mother the Church before the day of our departure from hence for now is the acceptable time now is the day of saluation c. 2. Corinth 6. 2. If we behold Christ with the right eye of faith who was b P. Lombard lib.
Sunne are not onely seene but to some part of the earth but also be of a very short continuance for the Moone being caried with a continuall and swift motion from the West toward the East cannot long ouershadow the body of the Sunne but this eclipse continued by three houres and therefore was not naturall 4. The Sunne i Mâ—stlinus in Epitâ—me Astronomiae lib. 4. beginneth to loose his light on that part of his body which is toward the West because the Moone by her proper motion going from the West to the East in the beginning of the eclipse toucheth the westerly brim of the Sunne with the Easterly skirt of her body and k Dionisius Areopag epist. 7. Thomas Ambrosius in suis ad eam CoÌ„mentarijs Nicolaus Lyrâ— Maâ—thâ—i so by little and little passeth vnder the Sunne while at the last leaueth him of the East side but now that part of the Sunne toward the East was first obscured and last recouered his light againe and so the Moone began to depart from that side of the Sunne which she had last couered and this is aboue and contrary to nature This strange darkening of the Sunne contrary to the course of nature was an apparant token signifying the wrath of God the destruction and blindnesse of the Iews in which they continue vntill this day as the darkenes of Egypt was a forerunner of Gods displeasure and the destruction of that people Exod. 10. 22. 23. And so the Sunne and Moone shall lose their light before the dreadfull day of iudgement and dissolution of the world Math. 24. 29. For this is the vsuall manner of Gods dealing to warne before he strike to borrow that speech from the spoiles of the l Polybius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodotus in Musis lib. 6. Gentiles he sendeth his Heralds to proclaime war before he maketh it or to vse Origens m Lib. 4. contrae â—â—lsum Richterus in Axiomatibus Ecclesiastitis Axiomaâ—e 46. words punisheth none before that hee admonisheth him threatneth iudgement and denounceth the ensuing danger For threates menaces are premonitions of following vengeance to bee powred vpon obstinate sinners no otherwise then if a man should liken threatnings to the Physitians practise who vse thus to vrge their Patiens If you obserue not my rules and keepe not that dyet which I prescribe then I must bee enforced to come vnto launcing and apply corrasiues and sharper medicines and put you to more paine Now the most mercifull Lord doth sundry wayes premonish 1 By the publike Ministery of his word so he gaue Noah the preacher of righteousnesse to the olde worid and holy Lot to the vncleane Sodomites 2. Pet. 2. ver 5. 6. And sent to the Israelites by the hand of his messengers whom they laughed to scorne and contemned before hee raysed vp the King of the Chaldeans to come vp against them 2. Chron. 36. 15. 16. And by his Prophet denounced destruction vnto the Niniuites except they did speedily repent Ionas 3. 2. For wisdome n Vide Mercerum in suiâ— ad cum locum commentarijs crieth without shee vttereth her voyce in the streetes O yee foolish how long will yee loue foolishnesse and the scorners take pleasure in scorning and the fooles hate knowledge turne you at my correction Pro. 1. 21. 22. 2 By Signes and wonders of which sort was the earthquake in the dayes of Vzziah Zach. 14. 5. a blazing starre o Iose phus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. cap. 31. Cornelius Tacitus historiae lib. 5. Dionisius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referâ— in Illirico esse duo saxa quae crâ—pitanteâ— concurrunt cuâ—â— aliquod impeâ—det incolis malum Gregorius Magnus Homilia primae in Euang elia priusquam Italia gentiligladio ferienda traderetur in coelo acies vidimus ipsumque qui postea humani generis qui fusus est sanguinâ—â—â—â—ruscantes Ambrosius de funere Theodosij signa quaedam narrat precedentia Et Cladem Varnensem in qua graâ—e accepit vulnus Christianus orbis multâ— precesserunt prodigia Callimachus Experiens in sua Attila De prodigijs ostentis Integri sant libri Iuâ—â—â— Obsequentis Lycosthenis de signis Iulij Caesaris necem antecedentibus Virg. lib. 1. Georg. like a sword which hung ouer Ierusalem a whole yeeres space the Eclipse of the Moone for twelue nights together horses and chariots and armed troupes of men seene in the ayre and appearing in the cloudes a voyce heard in the temple the night before the feast of Pentecost Let vs depart from hence the constant clamors of one Iesus the sonne of Anani a Countriman for a long space continued crying Woe to Ierusalem Of which and others the like Iosephus hath written at large and they went before the comming of Titus and Vespasian the Roman Generals as was foretold Math. 23. 38. But the Iewes not regarding these things perished in their folly and stubbornesse and the remainder of those who escaped the sword the famine the plague and sedition which was in the City are scattered ouer the face of the world and remaine vntill p Ioh. Lunclaius in pandectis historiae Turciâ—ae scribit inter hord as Tartariae versus parteÌ„ cius magis Aquilonarem nâ—nnullas nomina Dan Zahulon Nepthali retinere in Regae viciniâ— esse nationem quandam barbaram Lettorum qui perpetuo in ore quasi lamentâ—tionem quandaÌ„ habent quam â—ociferando per agros assiduo repetunt Iure Mascalom quibus verbis Ierushalem Damaseum intelligere creduntur hanc Israelitici Regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam Iudaici this day a dreadfull example to all flesh so that bloud of Christ as they desperately wished is fallen vpon the heades of them and their children Math. 27. vers 25. 3 By tragicall and lamentable examples Among which may be ranked those eighteene who were crushed to death by the sodaine fall of the Tower of Siloam and the cruell murther of the Galilâ—ans committed by Pilate so that the goare of the beasts which they sacrificed and their bloud ran mingled together Luc. 13. 1. 2. 3. 4. And this our age will furnish vs with plenty of such mournfull accidents if men had eyes to see and hearts to vnderstand them 4 The vntimely death of eminent men and endued with rare qualities whether they be in the Church or common wealth so it is obserued that q Hieronimus de Hebraicis traditionibus in Genesin 16. Cedrenus in Annalibus Methusalem the longest liuer amongst men died the yeare when the all-destroying floud came Enoch stiled a God among the people being first taken vp into heauen and when Iosiah was slaine in Megiddo r Manc sed corruptè nâ—â—rat Herodotus in lib. 2. historiae Euterpe munduâ—ipse defleuit euâ— principem Theodosium continuo rapiendum per quem dura mundi istius temperari solerent cum criminum pâ—â—as Indulgeâ—â—a prâ—uenireâ— Aâ—brosâ—us orationâ— de â—â—rte Theodosij 2. Chron. 35. 25. not long
after followed the captiuity of Babel and Zedechiah the King of Iuda was taken his eyes pulled out and bound in chaines Ierem. 52. 11. and in that graue wherein he was interred the liberty glory and peace of Iewry lay also buried This is the same whereof Esay speaketh cap. 57. 1. the righteous perisheth and no man considereth it in heart c. and are taken away from the euill to come 5 By gentle and fatherly corrections for eftsoone God taketh his rod in his hand and setteth before vs the infection of the plague and other like euils that taking warning by these wee may bee turned vnto him and escape further vengeance And thus the Lord rich in mercy delt with wicked Pharaoh for after the s Orosius lib. 1. cap. 10. conuersion of the waters of Egypt into bloud offering to the thirsty more grienous remedy of their punishment then it selfe was after the loathsomefilthinesse of the frogges creeping vpon all things cleane and vncleane after the fierie stinging flies swarming ouer the ayre and vnavoydable after suddaine death and generall ruine of their beasts and cattell after the furious boyles and runningsoares breaking forth of the whole body after the hayle mixed with fire destroying man beastes trees after the cloud of Caterpillers eating vppe euery greene thing and destroying the rootes of that which was sowen after the palpable darkenesse wherein hideous and dreadfull apparitions presented themselues after the vnsparing and vniforme death of the first borne in all the land followed the choaking of the prophane king with all t Quinquag inta milliâ— Equitum ducenta millia peditum armatorum numerat Iosephus Antiquitatum lib. 2. cap. 6. his in the red sea which made an end of this Tragedy Exo. 14. 28. And Amos to the same purpose c. 4. 8. I haue smitten you with blastings and mildew your great gardens and your vineyeards your fig trees your Oliue trees did the palmer-worm deuoure yet you haue not returned vnto me saith the Lord Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and taken away your horses c. I haue ouerthrowne you as God ouerthrew Sodome and Gomorrah c. And thus rising by degrees from the lesse to the greater 6 By the degeneration of all things u Memoria dignum est quâ—d vâ—tereâ— quidam tempora mundi siâ— distribuerâ—nt iuxta praeâ—ipâ—aâ— partes quae sâ—nâ— in homine Ita dicunt initio in genere humanâ— praecipue regnasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idâ—st excelâ—uisse sapientiam cum artes inuentae sunt c. secunda aetâ—s sui◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua sortitudo dominabatur in bellâ— imperia censiâ— tuta sunt c. à Nâ—â—roâ—â—o â—d Iulium Caesorem in hac regnat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t si enim insenecta mundi â—â—ltum est bellâ—râ—m â—amen non geritur res simâ—li vigore animorum labore Carion in Chronicorum lib. 1. Godlinesse religion discipline order fruites of the earth the faculties of soule and body For wee may behold with our eyes how all things languish dayly and haue not that power vertue in them now which they had some few yeeres agone they are enâ—eebled frayle corrupted without any vigour and strength the sâ—asons of the yeere haue not the same temper which their nature requireth the Sun x Sâ—lis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor iam iam est qnam â—uit Hipparchi Ptoâ—â—maei temporibus quae res proâ—ecto admiratione digna est dubitari euâ—m pâ—test virum propter senâ—ctuâ—em mundi quasi dilaâ—atur sol factus languiâ—ior paulatim ruente natura rerum an vero in hac senâ—cta terrae tanquam essâ—â—iae epus sit viciniâ—re positu solis â—am â—ouentis c. Philippus Melanthon Physiâ—â—s l. 1. seemeth not to shine and cast foorth his bearnes with such brightnesse now as heretofore the fruites hearbs and plantes want their former pleasant sweetnesse yea the whole frame of this world and all things in it seeme to lie a dying and fetching the last gaspe those euer honoured morall vertues Constancy Fortitude Patience Truth Chastity Temperance and the rest are become bare names we may reade of them in bookes that once they were wee cannot see them now in practise among men c. Veteres Rithmi Recessit hoc tempore Lex à Sacerdotibus Iustitia à Principibus Consilium à Senioribus Fides à Populo Amor à Parentibus Reuerentia à Subditis Charitas à Praelatis Disciplina à Literatis Studium à Scholaribus Religio à Monachis Deuotio à Monialibus Honestas à Iumoribus Timor à Senioribus Fidelitas à Militibus Concordia à Ciuibus Comitas à Rusticis Veritas à Mercatoribus Largitas à Diuitibus Castitas à Virginibus Maeror à Viduis Pudicitia à Coniugatis c. Vse 1 First wee may from hence learne to acknowledge the all-ruling prouidence of God who disposeth euery thing according to his owne pleasure Esay 44. 24. And to his will worketh hee in the Army of heauen and inhabitants of the earth Dan 4 32. Psaâ— 135 6. that men may say verily there is a fruit for the righteous doubtlesse there is a God that iudgeth the earth Psal 58. 11. Vse 2 Secondly hereby also is manifested the wonderfull and exceeding mercy of God who had rather spare then punish and is slow vnto wrath Rom. 2. 4. and therefore before hand warneth threatneth exhorteth c. for as hee liueth so will hee not the death of sinners but that they should repent and turn from their euill wayes and be saued Ezech. 33. 11. Vse 3 Thirdly from this practise of God the wicked are made vnexcusable in the day of anger and vengeance y Valerius Maximus lib. 1 cap. 2. for he goeth on slowly vnto reuenge but recompenseth the slacknesse of his comming with the greatnesse of his punishment hee doth not strike so soone as wee offend but for the most part long after and when wee haue forgotten our misdoings z Agathias de Imperio rebut gestis Iustiniani lib. 4. Est elegans Plutarchi libellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulatur Caelius Rhodinginus Lectionâ—â— Aâ—â—iquarum lib. 3. cap. 14. and euill deserts Therefore I seale vp this place with that earnest and hearty request God grant of his vnmeasurable and infinite mercy that wee may heare him so now warning feare him threatning obey him teaching patiently suffer him chastising as by him at the last wee may bee made partakers of those good things which neither eye hath seene nor eare heard nor can enter into the heart of man but such as he hath prepared for them that loue him 2. Cor. 2. 9. Now from the sixth howre was there darkenesse ouer all the land vnto the ninth howre The Iewes despised Christ the light of the world for he is the true light which lightneth euery man that commeth into the world
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