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
that take place which God saith to Iob chap. 41. 2. who hath preuented me that I should make an end all vnder heauen is mine Wherefore if Adam continuing Not in his fall and corruption still in his innocency could not merit who is so absurd and repugnant to godlines yea to the light of reason that dare ascribe vnto vs so degenerate any such power For being corrupt what can we deserue but the wrath of God curse and eternall death because that staine of sinne wherewith wee are defiled hath corrupted euen all the most noble powers and faculties both of the diuine soule and humane body the will so that now it is subiect and a slaue to vnbridled appetite the vnderstanding caried aside by imagination and thus by their inbred corruption the will is estranged from the loue and the minde from the knowledge of God and both the one and the other turned from their naturall and good estate to the contrary from their owne and proper benefit in the desiring and knowing that which is offensiue to God and hurtfull to themselues It is the generall sentence of God concerning all men that the imaginations of the thoughts of their hearts are onely euill continually Gen. 6. 5. and doth represent as it were with liuely colours our condition in a table that we may behold the same Rom. 3. 10. Eph. 2. 12. wherefore to saue this wretched flesh the Word became flesh and to free vs from the bondage of sinne hee that knew no sinne was made sinne c. 2. Cor. 5. 21. yea the regenerate and such as are sanctified by the holy Not in his regeneration Ghost cannot climbe vp into heauen without Iacobs ladder the helpe of the Lord the merit of Christ without which they shall sooner by their pride loose that benefit of their regeneration then did Adam the excellent endowments of his creation at the entising suggestion of his wife Eua. Therefore the Apostle ingenuously acknowledgeth that he liueth not now but by faith in Christ Gal. 2. 20. and bewayleth with deepe sighes sent from the very heart and soule his manifold sinnes and miseries Rom. 7. vers 15. 16. 17. 18. c. Thirdly the immediate and next causes of our workes are not altogether spirituall regenerate and pure because there dwelleth yet the Iebusite in Ierusalem with the Israelites in the soule the olde man with the new the flesh with the spirit and the law of sinne with the law of the minde Rom. 7. 23. Gal. 5. 17. and no worke no not of the most holy Saints vpon earth is wholy free from the spots of corruption and therefore commeth farre short from deseruing any good at Gods hands for which cause it is their humble petition Lord enter not into iudgement with thy seruaunts for no flesh can be iustified in thy sight Psal 143. 2. Fourthly the nature and essence of a t Bucanus in Institutionibus merit requireth three things first that the worke whereby wee would deserue any thing be free without hope of recompence not due from vs to him vnto whom it is performed but whatsoeuer wee doe is part of that dutie we owe vnto God For we are his workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walke in them Eph. 2. 10. and therefore hath he deliuered vs from the hand and feare of our enemies that we should serue him in holinesse and righteousnesse all the daies of our life Luc. 1. 74. wherefore when we haue done all things that are commanded vs we must say that we are vnprofitable seruants for wee haue done no more then we * Vae enim nobis s◠non facissemus hac est vti◠magna virtus summa securitas quando pi◠viuis tamen plus attendis quid desit tibi quam quae obtinuisse videris oblitus quae retro extendomite in anteriora Bern. in Psal qui habitat serm 4. ought Luc. 17. 10. and we are debters Rom. 8. 12. Secondly the thing offered of vs must bee answerable in value and dignitie vnto that which we receiue but no workes of ours are any way comparable vnto saluation and eternal life which God bestoweth for these are finite those infinite between which there is no proportion and the sufferings of this present time are not worthy the glory which shall bee reuealed Rom. 8. 18. where the Apostle vseth a metaphor or borrowed speech taken from these things which are examined by the ballance and found to be of like weight but all our deeds are too light And therefore God rich in mercy hath saued vs Ephes 2. 8. and euerlasting life is the free gift of God Rom. 6. 23. and the kingdome which we hereafter shall possesse is prepared for vs from the beginning of the world not purchased by our labours and endeuours Math. 25. 34. Thirdly the worke which should bee meritorious must be both our owne and beneficiall also to him of whom we would deserue but we are not fit to thinke a good thought as of our selues but it is of God 2. Corinth 3. 5. and he worketh in vs both the will and the deed according to his good pleasure Philip. 2. 13. our good reacheth not vnto him Psal 16. 2. neither doth he stand in neede of any thing that is ours Iob 22. 1. Fiftly for further proofe we may adde the consent of the purer times of the Church the Fathers in the Councell held at u Confilium Arausicanum sess 2. can 19. circa annum Domini 444. vel vt alij 450. Est autem Arausia vrbs Galliae prope Aueuionem qui nunc Orenge nominatur habitum est autem hoc consiliū tempore Theodosij Iunioris c. Orenge decreed against the Pelagians that though man had continued in that integritie wherein he was created yet he could not saue himselfe but by the mercy and help of the Creator Wherfore if without the grace of God he cannot keepe saluation giuen how can he repaire and restore it againe without the same Therefore the mercy of God is from euerlasting to euerlasting For euen the workes of righteousnesse are not sufficient to merit perfect blessednesse except the mercy of God in the most holy sanctified will doe not impute and lay to our charge the sinnes and defects of humane motions as x In Psal 51. Hilarie religiously speaketh After we be redeemed from all corruption what remaineth but the crowne of righteousnesse that indeede remaineth but neither in it nor vnder it must there bee a swelling and proud head that it may weare the Crowne Heare attentiuely what God saith who doth crowne vs with his mercy For thou wert not worthy whom he should call nor iustifie being called nor glorifie being iustified so y Augustinus de verbis Apostoli serm 22. Augustine And these are the confessions of the worse and declining ages Although z Gregorius Magnus moral in Iobum lib. 9.
ouercome him now hanging vpon the Crosse The Apostles fled the cursed multitude onely hartned with wicked speeches of others made themselues sport by scoffing at him and the other thiefe consented vpbraiding that hee could neither saue himselfe nor others and scorned his fellow who looked for helpe of him which was in the same plight and punishment that they were and thought it a vaine and idle thing to belieue that he was a King and God who suffered the same torment and ignominie which they did so one of them was a scoffer the other a Confessor he reproacheth this prayeth hopeth loueth and betweene those two is present a Iudge to decide the controuersie who pronouncing the sentence condemneth the blasphemer to hell and appointeth the Confessor to the kingdome This thiefe of whom wee now speake is of a meeke and milde heart such as beseemeth the witnesse of Christ hee bringeth forth proofes of his faith before the publike Auditory and after a new manner of instruction not mindfull of his owne torment disputeth with the blasphemer of righteousnesse and the feare of God For thus hee speaketh Fearest thou not God seeing thou art in the same condemnation Wee are indeed rightly here for wee receiue these things worthy of that wee haue done but this man hath done nothing amisse hee beleeueth and confesseth giueth testimony of Christes innocency rebuketh the slanderer spareth not himselfe is his owne accuser and pronouncing a true sentence against himselfe the condemnation is like but the cause differeth for he meaning Christ is appointed vnto this performing obedience vnto his Fathers will wee according to our deserts for our offences But from whence had this thlefe so sodaine a change wrought in him who a little a Tanlerus in meditationibus de vita Iesu cap. 43. before was a blasphemer now become a Confessor that hee was able to discerne good from euill accusing the trespasser excusing the innocent O sweet Iesu this was the soddain alteration wrought by the power of thy right hand at which hee now hanged this inwardly touched him and presently turned him into another man O Lord thou diddest hereby declare thy diuine omnipotency who so speedily of a stone didst make a sonne of Abraham hee receiued this light from no other meanes but that which was set in the candlesticke of the Crosse and shining in darkenesse turned the night into day And what was this else but that the Lord Iesus of his infinite and meere goodnesse beheld him with the eye of mercy in whome was no merit for so it was his good pleasure For as God of his onely loue giueth that to the Elect which he oweth not vnto them so according to the Rule of his Iustice hee repayeth that to the wicked which is due vnto them Therefore this thiefe before the Lord shined vpon him with the beames of his grace was as deepe in blasphemy as the other his fellow and thereby shewed what he was then of himselfe by nature and what he was now made by the worke of grace The conuersion of a sinner is the free worke of b Augustinus in Enchiridio cap. 32. grace for wee are all flesh exiled from the kingdome of heauen and children of wrath Ephes 2. 3. conceiued of vncleane seede Iob. 14 4. corrupt with iniquity from the wombe Psal 51. 7. carrying about with vs the image of earthly Adam 1. Corinth 15 49. depriued of the glory of God Rom. 3. 23. the frame of whose heart is onely euill Gen. 6 5. and wicked Ierem. 17. 7. the vnderstanding blind Ephes 4. 18. the will rebellious Rom. 7. 15. 8. 7. hauing no power or aptnesse to that which is good 2 Corinth 3. 5. but it is God who worketh both the will and the deed and that of his good pleasure Phil. 2. 1â— c August de bono perseuerentiae cap. 13. 17. This we must belieue with the heart and acknowledge with the mouth this is holy this is true that so there may bee humble and submisse confession and all ascribed to God who doth not onely d Idem Epist ad Iulianum reueale knowledge that we may vnderstand what to doe but inspire charity that wee may liue according to that which wee haue learned For no man commeth vnto Christ except the Father draw him Iohn 6. 44. and this is the great commendation of e Idem in Euang Iohannis tractatu 26. Grace c. if wee haue neede to bee drawne vnto Christ then are wee vnwilling of our selues to belieue then are wee enforced by a kinde of violence and the will not onely raysed vp and wakened and they are saide to bee drawne f Caluinus in 6. c. put Iohannis whose minds God enlightneth and boweth and frameth their hearts vnto obedience This tearme of drawing doth not imply any violent or outward compuision yet signifieth an effectuall and powerfull working of the holy Ghost whereby the vnwilling are made willing And the truth hereof is to be seene in all the degrees of our conuersion For 1. the beginning it selfe is of God from whom commeth euery good gift Iam. 1. 17. hee taketh a-away the flinty and stony heart Ezech. 38. 26. by his preuenting grace making vs willing and by his subsequent grace enabling that our willingnesse be not vaine and to no purpose For that which is borne of flesh is flesh Ioh. 3. 6. and without me saith Christ you can doe nothing Ioh. 15. 5. Least any should thinke that the g Augustinus in Euangelium Iohannis tract 81. branch could bring forth some fruit though little for he persisteth in the borrowed resemblance taken from a vine he saith not that without me yee can doe but little but nothing therefore whether little or much neither is done but by him without whom nothing can be done the diuine grace following helpeth forward a good purpose but that should not haue been at all except grace had gone before A good endeauour begun is furthered by grace but euen h Idem contra duas epistolas Pelag. lib. 2. cap. 9. that is inspired by him who worketh the will and the deed c. Phil. 2. 13. 2. That we rest in any wholesome and good inspiration this also commeth of the Lord for faith is his gift Ephes 2. 8. 1. Timoth. 1. 12. And of Lidia it is said when shee attended to the word which Paul preached that God opened her heart Act. 16. 14. For this is to be holden as an vndoubted truth that wee haue no i Fulgentius ad Getam cap. 20. power to will or worke that which is good except we receiue it from the free gift of Gods mercy who k Augustinus in Enchiridio cap. 32. Aquin. 1 ae 2 ae quaest 109. articulo 6. prepareth the will which is to be helped and helpeth it once prepared c. 3. He giueth the grace of obedience inspiring both the affection and the l Augustinus epist 105. effect Therfore Dauids request
consulendi sunt Arnoldus Carnotensis de 7. vltimis Christi verbis Iraeneus apud Theodoretum Dialogo tertio Leo primus sermonibus de passione 16. 17. Cyprianus de passione Christi Epiphanius haeresibus contra Ariomanitas Elias Cretensis in Nazianzeni orationem secundam de filio vbi quatuor ponit modos desertionis generales 1. Explorationis causa vt in Iob. Iosepho quo ille tanquam fortitudinis hic castitatis columna clarus fieret 2. Ad castigationem vt in Apostolo quo semel demittendo humiliando summam illam Gratiam conseruaret 3. Per auersionem vt in Iudaeis quo puncti ad poenitentiam flecterentur 4. Supra hos omnes restat modâ—â— ille desertionis in administratione Domini pro genere humano vt perillam quae videretur esse desertio nos primo deserti deinde recepti per incarnationem Christi cruciatibus ipsius saluemur Damascene therefore calleth dispensatiue when as he was man left for a while the Dietie resting and not shewing it selfe in the time wherein he was crucified tempted and died yet euer vnited to the humanity that hee might ouercome rise againe iustifie and redeeme vs. Therefore when we are plunged in the sea of the greatest calamities ouerloaden with the heauiest burden of manifold tribulations when those complaints are wrung from vs How long wilt thou forget mee O Lord for euer How long wilt thou hide thy face from mee will the Lord absent himselfe for euer and will he shew no more fauour is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to bee mercifull hath hee shut vp his tender mercy in displeasure Psal 13. 1. 77. 7. 8. 9. and crusheth our bones as a Lion Esay 38. 13. that wee know not what to doe 2. Chron. 20. 12. euen then let vs submissuely powre forth our hearts before God and like humble suppliants flie to his mercy as our onely Sanctuary for the Lord doth heare the desire of the poore and maketh his eare to attend Psal 10. 17. he neither can nor will forsake his And therefore thus doth he refresh Sion weeping and mourning as though God had left his Can a woman forget her sucking babe that shee should not haue compassion on the sonne of her wombe yea they forget yet I will not forget thee behold I haue grauen thee vpon the palmes of mine hands and thy walles are continually before me Esay 49. 15. 16. And is also saide to see the afflictions of his people in Aegypt and to heare them crie by reason of their taske-masters and to know their sorrowes and come to deliuer them from the hand of the Aegyptians and bring them out of that land into a good land flowing with milke and hony Exod. 3. 7. 8. And what can bee added to this tender or rather officious and seruiceable care of God whose eyes watch eares attend hands are ready and feet hasten to helpe those who belong vnto him that they might not bee too much wronged but if there may bee any addition the holy Ghost doth expresse in these most sweete words saying that the Lord raysed vp to the Israelites Iudges when they were vexed of their enemies and was with the Iudge and deliuered them all the dayes of the Iudge for it repented the Lord because of their gronings by reason of those who oppressed them Iudg. 2. 18. There is no reason then why wee should imagine that the fauour of God is the lesse towards vs when wee are exercised though with many and great afflictions for whom hee loueth he doth chastice Prou. 3. 10. and as he seemeth to forsake them for a while but to their benefite 1. For their triall as in Iob and Ioseph the one whereof was a piller of patience the other of chastitie 2. for their correction of this is the Apostle an example who was humbled that hee might preserue the grace bestowed 3. by withdrawing his comfort to moue them to repentance as hee dealt with the Iewes Of this more in the former words and vpon the 130. Psalme O my God my God why hast thou forsaken me The Redemption which Christ purchased for vs was not externall of the body alone but internall of the soule also and therefore did not onely offer vp his body vnto the Father to reconcile vs but the soule likewise suffered the punishment wee had deserued and as though hee had beene the guilty person standeth out at the Barre before the Iudgement seat that wee might be absolued Then sinne is a dangerous euill and which God hateth All flesh corrupteth their wayes all flesh therfore is ouerwhelmed in the floud Gen 6. 7. 7. 21. The cry of Sodomes iniquity ascended vp into heauen a reuenging shower of fire and brimstone descend down to earth deuoured the offenders turned their Cities into ashes an example to them that hereafter should liue vngodly 2. Pet. 2. 6. The earth openeth her iawes and swallow vp rebellious Corah Dathan and Abiram they their tents theirs and all goe downe quicke vnto hell Numb 16. 31. Canaan speweth out her inhabitants because of their abomination Leuit. 18 25. Of all that infinite multitude that came out of Aegypt Exod. 12. 37. onely two Caleb and Ioshua entred into the land of Promise Numb 14. 38. the rest perished in the wildernesse because they prouoked the Lord. And at this present the Iewes hated despised scattered and wandring ouer the face of the earth remaine a visible example of Gods wrath against sinne the greatnes wherof sheweth it selfe in the variety of the punishments Leuit. 26. Deut. 28. 15. in the generality Gen. 7. 23. Osea 4. 2. 3. in the sharpenesse 2. Chron. 21. 18. 2. King 9. 36. In the suddaines of the execution Dan. 4. 30. Act. 12. 23. These and the like testimonies of Gods anger against sinne and sinners are registered in holy Scripture But the vndeserued death and bitter passion of his onely and beloued son by which alone his iustice could bee satisfied doth farre exceed them all which if hee for vs had not once tasted wee must haue felt eterually Let vs auoide sinne lest wee pull vengeance vpon our own heads and tread vnder foot the sonne of God and account as as a prophane thing that sacred bloud by which wee are iustified Heb. 10. 29. For all sinne is to speake it in the words of the Schoole-Diuines First iniurious to God Dionisius Carthusianus in Tractatu de Grauitate Enormitate peccati cap. 1. and wronging the most holy For we despise his commandements who would haue vs 1 Deo iniuriatinum holy as he himselfe is holy Leuit. 11. 44. And therefore euery one that calleth vpon the name of the Lord must depart from euill 2. Timoth. 2. 19. For when wee were not hee created vs Gen. 2. 7. When wee were lost hee redeemed vs Eph. 2. 1. 2. c. and sanctifieth being redeemed that wee should not liue according to
betaketh himselfe to the wildernesse for feare of Iesabel 1. King 19. 4. Gods delight Iosiah falleth by the sword 2. Chron. 35. 24. Iohn then whom none was greater among the begotten of women Luk. 7. 28. hee who z Chrysologus serm 91. reioyced in his mothers wombe and declared Christ before he was borne 9 murthered in prison with whose innocent bloud Herod besprinckled his table and defiled the feast of his birth-day at the request of a wanton dancing Minion Math. 14. 10. Let vs then runne with patience the race that is set beforevs Heb. 12. 1. that when wee haue finished the course and gotten the goale wee may obtaine the garland of righteousnes in the day of reward 2. Tim. 4. 7 Father forgiue them This is the holy and sacerdotail a Polycarp Lizorous de passione prayer of Christ our high Priest when hee offered himselfe the true paschall Lambe once vpon the altar of the Crosse herein shewing the incomparable b Theophylactus in locum greatnesse of his meeke loue and maketh this supplication and that for his enemies as was foretold Esay 53. 12. for his accusers for the souldiers by whose labour he was nayled to the Crosse by whose cruelty he suffered most sharpe paines by whose violence all the parts of his body were stretched and both his hands and feet pearced with nayles yet for all this hee breaketh not forth into any impatiency maketh no bitter complaint against them but now bethinketh how hee may obtaine their pardon and procure the saluation of their soules A c Anselmus in speculo Euangelici sermonis siue stimulo amorus cap. 12. speech of great patience of much sweetnesse of ineffable loue a speech of blessing such a one as hath not bin heard from the beginning of the world and that for persecutors He regardeth not his own wrong maketh no reckoning of his punishment seemeth not to feele the reproches of his enemies but sheweth compassion vpon those of whome hee suffered his passion heales them of whom hee is wounded giueth life to those of whom he is killed for he d Leo primus serm de passione c. 19. that came to forgiue the sinnes of all that doe belieue doth not exclude from his indulgence and pardon the outragious and desperate offence of the Iewes Mercy praieth that misery might learne to pray This action of Christ is our instruction Wee must not onely be glad that the prodigall wandering Obseruation sonne findeth the way againe to his fathers house but pray also that such as be dead in sinne may be quickned to righteousnesse Luke 15. 24. For true loue seeketh nothing but the glory of God and the saluation of others Thus Abraham often with great humility and earnestnesse becommeth a suiter for the vncleane Sodomates Gen. 18. 23. and Moses obtaineth mercy for the rebellious Israelites who rose vp against him Numb 14. 13. and had rather bee blotted out of the booke of life then that they should die Exod. 32. 32. Samuel when he was causlesly remoued from his dignity and gouernment yet thinketh it a sinne that hee should cease to pray for this people 1. Sam. 12. 23. And from hâ—â—e proceeded that patheticall and compassionate complaint of the Prophet Oh that my head were a fountaine and mine eyes a riuer of teares that I might bewaile day and night the destruction of my people Ierem. 9. 1. For the Godly doe and must especially ayme at this that the wicked might leaue his wayes and the vnrighteous his imaginations and the glory of God bee aduanced among the sonnes of men Aspring which ariseth vppon the toppe of a mountaine doth easily send downe his waters vnto the low vallies and where the loue of God is grafted in any mans heart it cannot but bud forth and spread his branches in shewing charity towards his neighbours And therefore are the precepts concerning these two so married together that there can no diuorce be made Thou shalt loue the Lord thy God with all heart c. and thy neighbour as thy selfe Materially in respect of the matter whereabout this loue is occupied that as thou bearest the tenderest affection toward thine owne soule so shouldest thou doe to his and finally for the same end for which thou louest thy selfe that is for theÌ„ obtaining of Grace now and the enioying of glory hereafter Philip. 1. 8. 9. 10. 11. c. The punishment of the e Arnoldus Carnotensis de 7. vltimis Christi verbis Crosse must be both a medicine and example vnto vs. Christians ought to learne of Christ to loue their enemies and so much as lyeth in them procure their good and labour to bring them to eternall life For 1. It is the f Hunc Euangelistae locum eleganter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullianus in libropationtiae non procul ab initio precept of God Math. 5. 44. 45. Loue your enemies blesse them that curse you pray for them that hurt and persecute you be perfect as your heauenly father is perfect Where the patterne propounded as your heauenly father etc. doth not signifie equality of perfection but prescribeth the Rule of imitation Loue this requireth the affection of the heart pray the duety of the tongue doe good the worke of the hand For in the greatest and deadliest enemy that can be 1. there is the same nature common to him and vs 2. the fault hee hath committed 3. the want whereunto he may fall Nature because the worke of God is to be loued the fault by which hee hath offended prayed for and his want to bee supplyed that so wee may bee like our heauen y father g Augustinus homilia 50. de tempore homilia incerti Authoris quae 〈…〉 ter August 〈…〉 s serm 47. de sanctus Choose then which liketh thee best if thou louest thine enemy thou art not onely the friend but the sonne of God but if thou loue him not neither canst thou haue God mercifull vnto thee 2. Wee haue the example of God an effectuall motiue for hee so loued the world Ioh. 3. 16. men weake sinners and his enemies that for such hee gaue his beloued sonne Rom. 5. 6. and the sonne gaue himselfe an offering and sacrifice of sweet smell vnto the father Eph. 5. 2. And it is obserued by some Diuines h D minicus à part 〈◊〉 2. part 2. serm 23 that then he saluted Iudas by the name of friend when hee came to betray him and execute in deed that wickednesse he had conceiued in mind Math. 26. 50. esteeming him so to bee because hee reached vnto him that cuppe whereof the father had decreed hee should drinke thereby teaching that we should also patiently suffer those who doevexe wrong vs for they doe but offer vnto vs that cup whereof Christ hath begunne and the seruant is not aboue his Master Ioh. 15. 20. Suppose a father had a sonne sicke of a phrensie hee rayleth and striketh at
Nazianzenus in prima oratione contra Iulianū cap. 54. 55. Caelius Rhodinginus Antiquarum lib. 6. cap. 11. 12. Ring or Plutoes helmet that they might goe inuisible and haue fit opportunity yet would they not be prouoked to doe any thing amisse 4 Gods mercy for as a father hath compassion on his children so hath the Lord on them that feare him Psal 103. 13. and looketh on him that is poore and of a contrite spirit and trembleth at his word Esay 66. 2. Nothing more sweet then this promise nothing more effectuall to comfort a languishing soule especially such who feele the griefes and calamities vnto which our nature is subiect For if God carry a fatherly affection towards vs then there can be no sinne so hainous no q Mollerus in Psal 103. aduersity so great which may shut vp this way whereby Gods mercy should come vnto vs so we be found among the number of those who feare him that is rest in him aske pardon of sinnes and mitigation of punishment 5. A sufficiencie of those things which r De his omnibus consulatur Dictionarium Pauperum belong to the sustentation and maintenance of this life Therefore feare the Lord all yee his Saints for nothing wanteth to them that feare him the Lyons doe lacke and suffer hunger but they that seeke the Lord shall want nothing that is good Psal 34. 9. 10. He feedeth those who contemne him shall hee neglect those that feare him This were iniustice but there is no vnrighteousnesse with the Lord Godlinesse hath the promise of this life and that which is to come c. 1. Timoth. 4. 8. He then who would haue a perpetuall and infallibly-true prognostication of all euents which can fall out in the world let him looke into the 26 of Leuiticus and the 28. of Deuteronomie because the things mentioned in them are not fore told by starre-gasing s Augustinus de doctrina Christiana cap. 21. Astrologers nor Natiuitie casters who sell vnto men miserable bondage and bring the cursed thing of Ierico into t Origenes in Iosuam Ierusalem and defile the tents of the Lord but of him who is not as man that he should lye nor as the son of man that he should repent Num. 23. 19. All whose words in respect of the u Philo Iudaem certeinty are of like force with oathes 6. Euerlasting life and glory for it shall goe well with them at the last and in the day of their death who feare the Lord Eccles 1. 13. And excellent is that goodnesse which God hath set apart for those that feare him And in that great day of retribution wherin all that doe wickedly shall bee stubble and burnt vp and haue neither root nor branch left to such as feare the Lord shall the sunne of righteousnesse arise and health bee vnder their wings Malach. 4. 2. Serue the Lord therefore in feare and reioyce in trembling kisse the sonne least he be angry and yee perish in the way when his wrath shall suddenly burne blessed are all those that trust in him Psal 2. 11. 12. Rebuked him saying fearest thou not God seeing thou art in the same condemnation Condemnation by a Synecdoche is heere put for punishment and the whole speech is thus much in sence and meaning as if he should haue said Fearest thou not God but addest this to the rest of thy outragious sinnes formerly committed to encrease the number and heape threof thy heynous blasphemie and that now when thou art to stand and be arreigned at the iudgement barre where thou must giue an accompt both of all thy life before passed and of this present impietie And thus the good thiefe sheweth a iust cause of his former reproofe by an argument taken from the likenesse of the condition in respect of punishment When the hand of God lyeth heauy vpon vs specially in any extraordinarie tribulation or agonie of death then we must submit our selues humbly vnder the same And so Dauid thrust out of his kingdome by the subtile practise of his disloyall sonne Absolom yeeldeth himselfe to bee disposed of according to Gods will 2. Sam. 16. 10. was dumbe and opened not his mouth because the Lord had done it Psalm 39. 9. Ezechias after he receiued the message to set his house in an order for he should not liue but dye chatters like a x Quoties expendimus quae à nobis perperā facta sunt pro cantu cum columba gemilum edamus Hirūdo ore patente in nido pict a auxilij implorati est Hieroglyphicoy Picrius in lib. 22. Hieroglyphicis Crane or a Swallow mourneth like a doue lifteth vp his eyes on high vnto God and desireth comfort Esay 38. 14. Aaron when he is commanded to goe vp to the mount Hor and disrobe himselfe of his Priestly garments and put them vpon Eleazar his sonne and so resigne ouer his office and there be gathered to his Fathers obeyeth Numb 20. 26. Iust it is that wee should beare the wrath of God because wee haue sinned against him Micah 7. 9. Vse In all our calamities therefore how grieuous soeuer they be let vs acknowledge God to berighteous we haue sinned and committed iniquitie and done wickedly saith that great Historiographer of the world now a captiue in Babilor yea wee haue rebelled and departed from thy precepts O Lord and from thy iudgements c. Righteousnesse belongeth vnto thee and vnto vs open shame Dan. 9. 5. 7. And Dauid Righteous art thou O Lord and iust are thy iudgements Psal 119. 137. which verse of the Prophet y Integra historia extat apud Zonarum Annalium tom 3. Glycom Annaliū suorum parte 4. Mauritius the Emperour then vttered when he saw his wife and children put to death before his eyes and fitting himselfe to lay his owne necke vpon the blocke confessed that hee had deserued thus to bee dealt withall who might for a small summe haue redeemed the life of his souldiers taken by the enemy and would not but suffered them all to bee put to the sword For as Gregory truely the Patient that knoweth the rottennesse and putrifaction of his vlcer is willing to bee lanched by the Chyrurgion and hee who vnderstandeth rightly the number and greatnesse of his offences thinketh all which hee suffereth to bee lesse then is deserued entreateth for mercy and willingly beareth the chasticement imposed Ierem. 10. 24. For if God should enter into Iudgement with his seruants no flesh could bee iustified in his sight Psalm 143. 2. And therefore wee must appeale from his iustice to his mercy Heb. 4. 16 We are indeede righteously heere for wee receiue things worthy of that we haue done but this man hath done nothing amisse The blaspheming Iews z Arnoldus Carnotensis de vitimis septom Christi verbis sharpned their poysonful tongs and with one consent cryed out against Christ spewed forth taunts and reproaches vaunted as though they had
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
question how she should conceiue since she knew not a man thus resolueth her doubt The holy Ghost shall come vpon thee and the power of the most High shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the sonne of God Luk. 1. 35. First from hence wee may gather an vndoubted assurance of Vse 2 our saluation For as by the offence of one which is Adam the fault came vpon all men to condemnation so by the iustifying of one Christ Iesus the benefit abounded toward all men to the iustification of life as by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Rom. 5. 18. 19. He hath deliuered vs Heb. 2. 14. and blotted out the hand writing which was against vs Coloss 2. 14. Let vs therfore striue that we may be found in him not hauing our owne righteousnesse but his Philip. 3. 9. For the Lord payed the seruants debt the iust suffered the offendors punishment he bare our sinnes vpon his body on the tree and by his stripes we are healed 1. Pet. 2. 24. Vse 2 Secondly this is vnto vs an vnspeakeable comfort the body and soule of Christ our mediator was sanctified in the conception therefore are they a holy and spotlesse sacrifice whereby all our corruption is purged and his bloud doth clense vs from all sinne 1. Iohn 1. 7. By which we that once were farre off are now neare c. for he hath reconciled vnto God both Iew and Gentile by his Crosse Ephes 2. 13. 16. Christ his death hath freed vs from death his life from error his grace from sinne c. Vse 3 Thirdly the fulnesse of his saluation and innocency doth clense our poliuted Masse and at the last shall wholly and perfectly deliuer vs from corruption and by the same spirit wherewith the word sanctified his owne soule and body shall hee in the time appointed of God restore also our soules and bodies vnto his image 1. Corinth 15. 49. 50. For flesh and bloud u Tertullianus de resurrectione vnderstanding the sinnefull quality and not the essentiall substance cannot enter into the Kingdome of heauen Sweete are those words of x Bernardus in sententijs Barnard Mankind was sicke of a threefold disease in his beginning middle and end his birth vncleane his life wicked death dangerous Christ was borne liued and dyed his birth hath clensed ours his life instructed ours his death destroyed ours Lord remember mee when thou commest into thy Kingdom There is in these wordes an y Arnoldus Carnotensis de 7. vltimis Christi verbis Apostrophe wherein the holy thiefe turneth his speech from reprouing his fellow and offereth vp a supplication to Christ and becomming a famous Preacher offereth the sweet smelling odours of prayer and confession and put his blasphemous fellow vnto silence requireth the reward and honor of his victory and fayth Remember me O Lord c. This petition is misticall z Gueuara de monte Caluar parte 2. cap. 21. 22. and full of zeale for in sense and meaning he sayth thus much Oh holy a In hac â—ratiouâ— ista adprimè notanda sunt 1. Quiseam fudit latro 2 Cui Christo in 〈◊〉 vna pendenti 3. Vbi à cruce in qua ipse pepeÌ„dit 4. Quando cum tam morti vicinus esset c. Arnoldus Carnotensis Prophet O blessed Lord Iesu I doe adiure thee by the bloud which thou sheddest and entreate thee by the loue in which thou sufferest that when thou commest into thy Kingdom thou wouldest be mindfull of me And herein may we beholde a wonderfull faith if we consider eyther the person of this petitioner or of Christ to whom he maketh his request Of Christ hee now did hang vpon the Crosse the most despised amongst men most shamefully entreated loaden with tauntes and reproachfull contumelies yet this thiefe acknowledgeth him whom the Disciple b Maximus Episcopuâ— sermone qui est inter Ambrosianos 44. Leo primus de passione serm 2. Ioh. Hussus in Harmonoa passionis ex quatuor Euangâ—lijs denied honoured him suffering whom Iudas kissing betrayed of him the sweete witnesse of peace is treacherously tendred of this the griâ—uous wounds of the Crosse are honoured If the person of the Petitioner that which we heere reade is c Idem ibidem miraculous 1. hee confesseth his sinne 2. the innocency of Christ 3. â—raueth mercy is not withdrawne or held backe neyther by feare of the Iewes standing by nor of his owne torment nor his fellowes blasphemy nor the apparant infirmity of Christ but beleened in him whom he beheld dying in humane weakenesse as a fraile man whom the Apostles denied though they had seene him worke miracles by diuine power And in the course of his forepassed life no d Leo primuâ— de passione serm 2. exhortation perswaded no instruction taught no Preacher kindled this faith he saw none of those things which Christ before had done the healing of the sicke the giuing sight to the blind the raysing of the dead now ceased hee was not brought vp in the Schoole of Christ but in the dâ—nne of theeues where he lost if euer he had any all sense of humanity and godlinesse and yet now acknowledgeth him to to bee a Lord and King whom hee saw partaker of the like punishment asketh and looketh for a Kingdome of one crucified glory from a man extreamely dishonoured saluation from one condemned And indeed this consideration may astonish any For Abraham beleeued God but speaking from e Chrysostomus sermone de lâ—trone Iansenius in concordia Euangdica cap. 143. heauen Gen. 12. 16. Esay but setting vpon his throne of Glory Cap. 6. 1. Moses but appearing in the bush that burnt and was not consumed Exod. 3. 4. 5. others beleeued Christ but when hee was yet aliue and being present saw him call the dead out of their graues Iohn 11. 45. But this beholdeth him dying and prayeth vnto him as setting in heauen and maketh supplication vnto him as a King f Tanlerus in meditationibus de vita Iesu Christi cap. 43. whom the Iewes who knew the Law and the Prophets despitefully crucified acknowledgeth that it is in his power to giue the Kingdome of heauen and that then when his owne Disciples eyther denied or forsooke him Wonderfull therefore was this faith running from that cluster of grapes which was wrung from vnder the Wine-presse of the Crosse I speake not this to the end that any should too much admire this wretched man but worshippe and embrace Christ who at this time so debased in the eye of the world and according to the outward shew declared so great power and vouchsafed such mercy vnto him that so whosoeuer doth reioyce might learne to reioyce in the Lord 1 Cor. 1. 30. So rich is the mercy and so great the loue of God toward
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
quatuor Euangelistis lib. 5. cap. 4. willingly by his incarnation passion death and resurrection to seeke by the preaching of the Gospell and to saue that is lost to deliuer from sinne death and hell and to restore them to righteousnesse and euerlasting life Thirdly by the sending of his seruants to preach the Gospell the power of God to saluation vnto euery one that doth belieue 1. Corinth 1. 24. The ministery whereof is to open mens eyes that they may turne from darkenesse to light and from the power of Sathan vnto God that they may receiue remission of sinnes and inheritance among them which are sanctified by faith Act. 26. 18. Therefore when he that great Prophet had opened the will of the Father Luke 4. 18. 19 c. and accomplished the worke of Redemption ascending vp into heauen gaue some to bee Apostles and some Prophets and some Euangelists and some Pastors and Teachers for the repayring of the Saints for the work of the Ministery and for the edification of the body of Christ Ephes 4. 11. 12. No benefite greater then this none more pretious For the word taught is a word of saluation a z Lutherus in locis à Theodosio Fabricio collectis titulo de Euangelio seu verbo promissionis word of Grace a word of comfort a word of ioy the voyce of the Bridegroome and the Spouse a good word a word of peace the Chariot wherein Christ is brought vnto vs with his righteousnesse and all spirituall blessings Fourthly By the threatning of wrath and foretelling of punishment against the vnfaithfull and disobedient that by this meanes as with a strong hand he might draw them vnto him so he admonisheth the Iewes vnto repentance by the example of others lest they also perish Luc. 13. 3. 5. And there is nothing more vsuall and frequent in Scripture then this manner of dealing as Leuit. 26. 14. 2. Sam. 7. 14. Osea 4. 1. 2. 3. c. Let vs therefore thirst after our owne saluation that as the Hart panteth after the water brookes so our soule may pant after God Psal 42. 1. For as a Aristoteles de historia animalium lib. 6. cap. 9. Lucretius lib. 6. Nicander in Theriates Oppâ—â—um lib. 2. de venaetione Drusius Miscellarâ—orum centuria 1â— 2. Ioaohimus Camerarius Symbolorum Imblematum Centuria 2. Emblem 40. 42. c. the searchers into Natures secrets haue taught Harts either pursued by dogges in hunting by reason of heate and losse of breath hasten to the Riuers or wearied in fight with the Serpents whom they draw forth with their breath or stung and wounded by them while they lie and rest themselues vpon the ground seeke to some colde fountaine whereby the infection of the venome receiued may bee abated Euen so snch as are wounded and strucken of the olde Serpent must haue recourse vnto Christ to behold him with the eye of faith that they may bee healed Iohn 3. 14. For he b Bernardus in die Natali Domini de fontibuc seruatoris semon 1. is the abundant well-spring of mercy from whence doe now the waters of remission to wash away sinnes of Wisdome yeelding waters of discretion to quench our thrist of grace where wee may draw waters of deuotion to mainetaine the render plantes of good workes of Charity sending forth waters of zeale to boyle our corrupt affections Now there was set a vessell of vineger and they filled a sponge with vineger and put it vpon hysope and put it to his mouth This Euangelist speaketh this as of a c 〈◊〉 in locum Bâ—za in maioribus annotaâ—ionibus ad nouum Testamentum thing vsuall for there was now ready placed a vessell full of this liquor as some thinke prouided by deuoute women vpon compassion to hasten the death of the offenders if necessity so required And Saint Matthew 27. verse 34 giueth vs to vnderstand that there was offered vnto him before this vineger mixed with gall or as Saint Marke speaketh wine mingled with d De hoc myr 〈…〉 pâ—culâ— ex Ribbinis Galatinus de aromis Catholica ver 〈…〉 lib. 8. cap. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrâ—he cap. 1â— 23. 〈◊〉 which and the other wee must make a difference for the wicked Souldiers as before they pearced his head with a Crowne of thornes so now in 〈◊〉 and contempt they compasse and bind a sponge round about with a wreath of hysope and that according to the manner vsed among the heathen e D 〈…〉 coronandis Homeros Odyssâ—a prim◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Fustathium ad locum illum Sic Virgibus Aeneid lib. 1. Crateras magnos â—â—atuunt vina coconant ad quae verbo 〈◊〉 Coronant autem est aut implent vsque ad marginem aut quia Antiqui coronabant pocula c. Iohannes Stuckius antiquitatum conuiualium l. 3. c. 13. 16. whereof there is much mention in ancient Writers and this they put to Christs mouth vpon 〈◊〉 who now was aloft vpon the crosse and by this cuppe which they wantonly and 〈◊〉 〈◊〉 〈◊〉 him neuer dreaming of any such thing was 〈◊〉 shadowed out both the sharpenesse and bitternesse as also the sauing power of his death and passion For the gall and myrrhe mixed with vineger and wine was a signification of his bitter death Psalme 69. 21. And therefore if so it were the will of the Father prayed that hee might not taste of that cuppe and the hysope wherewith it was compassed did singularly expresse the sauing power of his passion and bloudshedde vpon the crosse For hysope in the ceremoniall Law of Moses was often vsed First in the sprinckling of the Lintell and the cheeke postes of the dores of the houses of the Israelites the might before their departure out of Aegypt with the bloud of the Passeouer Lambe that the destroying Angell might passeouer those houses Exodus 12. 22. 23. Secondly in the cleansing of the Leaper f Leuinus 3. Lemnius de herbis biblicis cap. 26. Leuitious 14. 4. Thirdly in the sacrifice for transgression or sinne offering Numbers 19. 6. Therefore this ceremoniall hysope was a type aâ—d figure of the bloud of Christ when purgeth and clenseth those which belieue in Christ from all their sinnes 1. Ioh. 1. 7. and dooth refresh and comfort them affrighted and cast downe with the remorse of their sinnes Psalme 51. 9. 1. Peter 1. 2. Hebrewes 9. 19. 10. 12. Thus Christ was g Cyprianus de bono patientiae sedde with gall who is the heauenly foode and giuen vineger to drinke who hath offered to vs the cup of saluation God doth oftentimes giue ouer his deare and beloued children into the hands of their enemies by whom they are euill and extreamely handled Thus Caine preuailed against Abell Genesis 4. 8 Pharao did so vnmercifully oppresse the Israelites that they were weary of their liues Exodus 1. 14. Zacharias the sonne of Iehoiada was euill required of King Ioas notwithstanding
hope of his gratious promises and call vpon him in all our tryals and afflictions Thus Iacob when he feared the rage and festered wrath of his brother I pray thee O Lord deliuer me from the hand of Esau Gen. 32. 11. And Dauid thrust from his kingdome by his rebellious sonne Absolom Thou art a buckler for me my glory and the lifter vp of my head Psal 3. 3. Iehosophat environed with the great and sundry troups of his enemies There is no strength in vs to stand before this multitude that commeth against vs neither doe wee know what to doe but our eyes are towards thee 2. Chron. 20. 12. And the Iewes who presently and out of hand should haue been vtterly rooted out by the subtle plots and deuises of Haman betake themselues to prayer and fasting as their onely refuge Hester 4. 16. Great are the troubles of the righteous but the Lord deliuereth him out of them all Psal 34. 19. Let vs then bee patient in all tribulations submitting our Vse selues humbly vnder the mighty hand of God 1. Pet. 5. 6. And as the eyes of seruants looke vnto the hands of their masters and the eyes of a maide vnto the hands of her mistris so should our eyes waite vpon God vntill he haue mercy vpon vs Psal 123. 2. For we must depend on him alone in him repose our selues and rowle our waies vpon the Lord Trust in him and he shall bring it to passe Psal 37. 5. none is such a Father none so tender ouer vs and louing a Tertullianus de Patientia Commit thy wrongs done vnto him he will be the reuenger thy losse he will restore it thy sorrow hee will comfort thy life he will raise thee vp from death Father into thy hands I commit my spirit Christ vseth heere an especiall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terme of b Lexicon Iuridicum ex Brissonio HotomeÌ„no aeijs collectum in vocabulâ— Depositum speech and of singular efficacie I commit my spirit for it signifieth to lay down as a pretious thing presently to be required againe and he to whom it is so committed is bound to a carefull and diligent keeping thereof and to restore the same Christ hath bound vp in the c Athanasius de susceptione humanae naturae bundell of life not onely his owne soule but of all the faithfull likewise and together commended them vnto God and to be quickned by him For we are his members and therefore it is without any question that the soules of the righteous loosed from the body passe into eternall life and the companie of the triumphant Church in heauen For to bee in heauen with Christ in the hand of God in Paradise in Abrahams bosome are phrases aequipollent of one and the same signification Wee know therefore saith St. Paul that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. Cor. 5. 1. And for this cause desireth to depart that he might be with Christ Philip. 1. 23. And Stephen in the last conflict prayeth Lord Iesu receiue my spirit Act. 7. 59. Lazarus after he is dead is said by the Angels to bee caried into Abrahams bosome Luk. 16. 22. And Paradise is promised to the confessing and beleeuing thiefe Luk. 23. 43. Iohn saw the soules of the faithfull vnder the altar in heauen Reuel 6. 8. The holy Ghost pronounceth them blessed who die in the Lord Apoc. 14. 13. And the wise man distinguishing of the two parts of man the soule and the body expresseth the dissimilitude of their condition thus dust shall returne to the earth as it was and the d Epicharmus Sapient is verâ—â— expressit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plutarchum in oratione Consolatoria ad Ap 〈…〉 similem Xenarchi iocum quo nec Graecorum quisquam nac Râ—manorum â—sus est obseruauit vir clarissimus Isaacus Casaubâ—nus in sâ—â—â— ad Athaeneâ—â— animaduersi nibus lib. 13. cap. 3. qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo Daâ—id loquutus est Psal 119. Anima mihi assidue est in manu mea spirit to God that gaue it Eccles 12. 7. My purpose is not more fully to prosecute this point the summe of all is this the soules of the iust are in the hands of e Sic mors nihil est aâ—â—d quam â—xi us animâ— dâ—câ—râ—â—re finis exilij laboris consummâ—â—o ad porâ—um applicatio pereorinatiâ—â—is finiâ—â—o â—neris grauissimi depâ—sâ—â—io de domo râ—inosâ— lib. ratio aegriâ—â—dinum â—mâ—ium terminatio reditus in patriam ingressus in gloriam Holcoâ—â—s in 3. cap Sapiâ—â—â—â—â— God Wisdom 3. 1. in peace and rest in their beds Esay 57. 1. 2. Ierome thus speaketh of Blesilla that hauing cast off the burden of the flesh the soule hastened to her Creator and being a pilgrim long in earth came at the last to her ancient possession Vse 1. First by this are ouerthrowen the fantasticall conceits of naturall men and the wicked blasphemies of Heretikes of which sort were the f Diogenes Laâ—rtius Herodotus in Euterpe Malchus de vita Pithagorae Ter 〈…〉 dâ— aâ—â—â—â— in Apologetico cap. 8. Hieronymus adâ—ersus Ruffinâ—m Lactaâ—iâ—s lib. 3. cap. 18. Aâ—â—â— oâ—â—â— de bonâ— mortis cap. 10. Tbeodoretus in haeroticoâ—â—m fabularum compendi% in Epitâ—me 〈◊〉 deâ—retoruÌ„ Pythagorians and Valentinians who imagined a wandring of soules out of one body into another with which idle dotage Iulian the g Sâ—â—rates histâ—r 〈…〉 st lib. 3. cap. 21. Apostata was possessed and therfore boasted that somtime he had been Alexander the great Empedocles could remember when he was a fish and among the Iewes the Phariâ—ies were bewitched with this heathenish folly h Iosephus antiquitatum lib. 18. cap. 2â— de bello Iudaico lib. 2. cap. 8. Herod Antipas seemeth to haue â—asted of this error for when hee heard of the fame of Iesus perswaded himselfe that it was Iohn the Baptist whom he had put to death Math. 14. 2. And in this ranke the Anabaptists are to be marshalled who haue deuised a new kind of soule-sleeping and thinke they are held in this drowsie Lethargy being once separated from the body vntill the day of iudgment when they shall bee awakened But the soules of the godly are said after death when they are departed to prâ—â—sâ— the Lord Reuel â—9 1. 2. to returne vnto him Eccles 12. but this cannot bee if they bee cast into a deepe sleepe Furthermore in this mortall life while the body sleepeth the soule neuer resteth but is occupied much more then when it is free and vnburdened of the i Caluinus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Martyr in 1. Cor. 13. Danaeus Isagoges parte 5. l. 1. cap. 19. flesh But I will not bestow more time to confute this absurd and sencelesse opinion against which many learned Diuines haue written so plentifully A second