that we want some things necessary for the maintenance of this life and meanes to appease our impatiency herein be these First the condition of that estate to which wee are all nature subiect vnto for wee brought nothing into the world neither shall wee carry any thing out thereof 1. Timoth. 6. 7. Iob dispoiled of all his goods acknowledgeth so much Naked came I out of my mothers womb and naked shall I return thither againe Iob 1. 21. and some haue obserued from the forme and structure of our bodies that all the sences are placed in the head the higher part feeling onely excepted which is dispersed through all the members as in a tower the feet are set in the lowest roome and that as an instruction teaching that wee should trample vnder feet and tread vpon earthly things and looke vp to heauen and the vnspeakeable treasures there reserued for vs seeking first the kingdome of God and his righteousnesse Math. 〈◊〉 33. For no want or need can exclude vs from grace yea God hath chosen the poore Ianâ— 2. 5 and heareth their desires Psal 9. 18. Ecclesiasticus 21. 5. onely let vs be patient in silence Esay 30. 15. And God will for euer satisfie vs c. Luc. 6. 21. The second take the witnesse of our owne eyes Let vs looke vpon the Patriarkes and Prophets which of them all did ouerflow in wealth and abundance Iacob when he wandreth from his fathers house hath the earth for his bed a stone for a pillow and heauen for his couering Gen. 28. 11. Those vpon whom God set his loue went vp and downe in the vast deserts and wildernesse out of the way and found no City to dwell in but hungry and thirsty their soule fainted in them Psal 107. v. 4. 5. Vse 2 Another vse of this doctrine and that is generall not to thinke it a strange thing for the fiery trial which is amongst vs to proue vs as though some new thing had come vpon vs 1. Pet. 4. 12. in which n Nicholaus de Clâ—mangijs de fructu 〈…〉 m â—duersarum place of the Apostle as else where in Scripture tribulation is signified vnder the name of fire for the like and commendable effects that are found in them first it is the property of fire to mount aloft and ascend to his own Region and tribulation rayseth the soule lying groueling vpon earth lifteth it vp vnto the Lord and heauen from which it had the originall 2. Fire heateth and enflameth afflictions kindleth the heate of the Creator in a cold and fainting soule Thirdly fire shineth and giueth light in darknesse so trouble and calamity is the wholesome eye-salue to cure the dimnesse of our sight which the Angell of the Church of Laodicia is aduised to buye that hee may see A poc 3. 18. And it seemed that Nebuchadnetzar vsed this medecine who for his exceeding pride was turned from a man into a beast and lost the eyes of his mind but recouered it after long time againe and then could looke vp into heauen and giue thanks vnto the most high and prayse and honour him who liueth for euer Dan. 4. 31. Fourthly the quality of fire is to melt and make soft things that are hard and the Spouse Cant. 5. 6. sayeth thus my heart was melted when my beloued spake now God speaketh vnto vs by tribulation not by words but by roddes and those hearts which are not mollified by this fire are altogether clay which is hardned with heat Fiftly fire trieth the Potters vessels and make them strong and to this purpose is that of the Wise-man the furnace proueth the Potters vessell tentation the righteous And therefore not vnfitly stiled fire in respect of those other the like effects it worketh in sondry men as fire doth vpon sundry matters c. Woman behold thy Sonne The words are in meaning this much this my disciple shall take care of thee as if he were thine owne sonne and therefore he saith not behold thy guardian or defendor but thy sonne and this he speaketh for her further comfort thou hast now one sonne dying and ready to giue vp the ghost taken from thee but another left this in care and dutie him in nature God according to the measure of affliction sendeth the answerable measure of comfort the rules whereof are these That of Dauid In the multitude of the thoughts of mine heart thy comforts haue reioyced my soule Psal 94. 19. Another of Saint Paules As the sufferings of Christ abounded in vs so our consolation aboundeth through Christ 2. Corinth 1. 5. And for examples Iacob is consumed with griefe for want of his sonne Ioseph whom he supposed to be deuoured of some euill beast for so the rest of his children would haue perswaded him reioyceth at the newes brought that he was liuing made haste to goe downe into Aegypt to see him Gen. 37. 34. 45. 28. The Israelites for a long time groane vnder the heauy yoke of bondage but when the determined foure hundred and thirty yeares are fulfilled they come forth with triumph out of the land of their captiuitie Exod. 12. 41. Ioseph is sold by his brethren vnto the Ismalites of them brought into Aegypt and there bought of Putiphar and in his house accused of his Mistris who dayly entised him vnto vncleane lust and yet laid to his charge that he would haue offered her violence when he would not yeeld to her vnchast allurements is cast into prison hardly entreated so that the iron pierced through his soule Psal 105. 18. for hee was held in fetters thirteene yeeres seing and suffering many extremities at the last is set free interpreteth the Kings dreames is exalted to honour for his iron chaine receiueth one of gold for the cloake left behind in the escape from his wanton mistris a vesture of silke for the loathsome filthinesse of the prison the high dignitie of the gouernment is made Viceroy of the kingdome fourescore yeares managing all the affaires of the estate so that his glory did six times o Hee liued 110. yeeres is sold when he is 17. yeere old when 30. standeth before Pharaoh and interpreteth his dreames so his bondage was 13. yeeres his honor 80 and six times 13. make 78. exceed his miserie compare Gen. 37. 2. 2. 28. 41. 46. 50. 22. Iob after the rifling of his goods the driuing away of his cattell the murthering of his seruants the crushing in pieces of his children by the ruine of his house while they were banquetting and thesmiting of his body with biles from the crowne of the head to the p Hanc Iobi calamitatem duodecim menses perdurasse tradunt Iudaei in Sedar Otani siue Chronico maiorum sole of the foot is blessed of God with doubled riches plentifull issue length of daies the latter end is more happy theÌ„ the beginning Iob 42. 12. Let vs cast our care vpon God he careth for vs 1. Pet. 5.
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
Dominus Iesus mortâ— Crâ—cis ignominiam tulit ad haec tria referri possunt primum filialâ—m obedientiam quae prioris inobedientiae piaculum sâ—lueret Secundum Compassibilem communem miseriam qua Dei iustitiam inflexibilem virgom ferreaÌ„ ad miserecordâ—â— hortabatur Tertium Celeberrimam solenuem victoriam cuius successu ineuitabilis Diaboli mortis potentia in momento gloriâ—se efficaciter erat imminuenda The store-house is opened full of all souereigne l Bonauentuâ—a in Stimulo ameris parte prima cap 10. medecines enter by the windowe of Christes woundes and take from thence Phisicke or remedy curing restoring comforting and preseruing from thence receiue what simples thou desirest what delicate electuaries thou wilt For the merite of Christ suffering is the price of our redemption he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Esay 53. 5. His bloud doth purge vs from all sinne 1. Ioh. 1. 7. And this is the confession of the foure beastes and foure and twentie elders who fall downe before the lambe Thou hast redeemed vs to God by thy bloud out of euery kindred and tongue and people and nation Apoc. 5. 8. 9. And so he is an all sufficient ransome for vs 1. Timoth. 2. 6. which word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec subest verbo huic notio vt sit precium aequiualens quo captiui redempti demittuntur in pristi 〈…〉 libertatem restituuntur Seluecerus in locum Apostoli râ—nsome in the originall but once vsed in the newe testament and in it the proposition where with it is compounded noteth an opposition and sheweth that Christ our deliuerer or redeemer is so sett against Adam the author of all bondage as he is stronger and of greater power then he by whom sinne entered into the world Rom. 5. 17. Now this captiuitie or bondage in which the deuill holdeth man fast bound is threefold The first of blindnes and error For when Eue listened to the contagious and infecting hissing of the serpent that both shee and Adam by eating the forbidden fruit should become like vnto God knowing good and euill Gen. 3. 5. she was ensnared by the first question that euer was n Beda Duo promissa sum mulieri Immortalitas Diuinitas neutrum prouenit fed iumentorum conditio hominum sub vnius similitudinis comparatione damnatione premulgata censetur Arnoldus Carnotensis de operibus sex dieruÌ„ simado illius liber sit de quo non leues suns dubitaÌ„di causae sed censuram omnem Criticis relinquo asked in the world and deceiued by the first lyethen made from whence all their posteritie and off-spring walke in darknes strangers from the life of God through the ignorance which is in them Ephes 4. 18. The second of sinne For whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34 Nothing more grieuous nothing more base and vnbeseeming a man For as a seruant is not at his owne power and liberty but dependeth wholy vpon his Lord or Master doing that which he willeth and commandeth so the sinner is giuen ouer to the deuill and altogether subiect vnto him and aduersary seeking whom he may deuoure 1. Pet. 5. 8. o Theodericus in Analyse EnaÌ„geliorum dominicalium Seruitus Diaboli 1. vilissima 2. vitiosissima 3. Durissima 4. Necentissima And this estate is 1. most base for hee is constrained to obey infinite lusts which the better sort of Heathen thought dishonorable 2. most wicked for he heapeth sinne vpon sin offence vpon offence euill vpon euill and those contrary each to other and with these vexeth and tormenteth his slaues 3. most grieuous and cruell for the sinner is a drudge to so many deuills as offences 4. most hurtfull for the wages and reward of this seruice is the destruction of soule and body the losse of eternall saluation and endlesse condemnation in hell fire prepared for the deuill and his Angels Therefore partly to make the Romanes ashamed partly to conuict them by the witnes of their owne conscience the Apostle demaundeth of them propounding a comparison of the estate of life in which they serued sinne and that wherin they liued vnto righteousnesse what fruit they had and answereth no other but that whereof they were now ashamed Rom. 8. 21. 22. And it is the confession of the wicked concerning themselues and their endeauours that they were wearied in the way of sinne and destruction and had gone through dangerous wayes and now knowen the way of the Lord. Wisdom 5. 7. The third is of corruption and death For man borne of a woman hath but a short time to liue and is ful of misery Iob 14. 1. the truth of this sentence not words but wounds haue taught Man borne of a p Bernardus in in Hemilia feriae 4. Nebdomadis pa. lib. 2. de consideratione Gregorius Magnus in Moralibus ad 14. cap. Iobi woman therfore with guilt and nothing more contemptible then hee hath a short time therefore with feare so in the very entrance into life he is dreadfully admonished of his departure full of miserie therefore with teares and mourning for the miseries of the body miseries of the soule miseries when hee sleepeth miseries when he waketh For what calamitie can be wanting vnto him who is borne in sinne with a weake body and a barren soule And thus the penaltie of man in a short summe is expressed for after q Leo p 〈…〉 s 〈…〉 3. d 〈…〉 â—io 〈…〉 D 〈…〉 that first and vniuersall ruine thorough which sinne entred into the world and by sinne death went ouer all men none could auoide the rule and souereignitie of the Deuill none shake off the fetters of his cursed and terrible bondage neither could any haue beene reconciled vnto God or had entred into life except the sonne of God coeternall and coequall vnto the father had vouch safed to be the sonne of Man and come to seeke and saue that which was lost Luc. 19. 10. that as by Adam was death so by our Lord Iesus Christ should be the resurrection from the dead and from all the wretchednesse before mentioned hath hee obtained deliuerance for vs of his Father euen then when he offered himselfe vpon the Altar of the crosse and was made vnto vs righteousnesse sanctification wisedome and redemption 1. Cor. 1. 30. But this benefit is not bestowed in one moment but successiuely and by degrees For wee are made partakers of the first freedome or deliuerance 1â— liberasin à caecitaete â—rere when Christ doth call vs by the voice of his Gospell and enlighten our darke vnderstandings with the bright shining beames of his holy spirit For he conuersing heere vpon earth preached deliuerance to the captiues c. Luc. 4. 18. and when hee ascended vp to heauen gaue gifts to men c. Ephes 4. 11. ordeyning
his crosse for the trappe his bloud for the baite and so was taken Therefore farre be it from vs and God forbid that we should reioyce in any thing but in the crosse of Christ Gal. 6. 14. Now this reioycing is two fould The one of faith the other of patience of faith when we are perswaded in our heartes notwithstanding the greatnesse and number of our sinnes that we are receiued into fauour reconciled vnto God and saued because it pleased the father that in him should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the bloud of his crosse both the thinges in earth and the thinges in heauen c. Coloss 1. 19. 20. And from hence proceedeth that holy boasting of the Apostle that he spared not his owne sonne but gaue him for vs all Who then shall lay any thing to the charge of the chosen It is God that iustifieth who shall condemne it is Christ which is dead yea rather which is risen againe who is also at the right hand of God and maketh request also for vs And as it were treading vnder foote and trampling vppon all those extremities indignities and disgraces which the world can offer breaketh out further with ioy what shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword and so forth to the end of the chapter Rom. 8. 32. 33. 34. c. The reioycing of patience is when in any the most grieuous The reioicing of patience affliction we humbly submit our selues vnder the mightie hand of God and comfor our fainting soules by the example of Christ crucified reioycing that we are made partakers of his sufferinges 1. Pet. 4. 12. For if we suffer we shall also reigne with him 2. Timoth. 2. 12. So the Apostles when they were beaten with roddes departed from the councell by whose sentence they were adiudged to this punishment reioycing that they were accompted worthy to suffer rebuke for the name of Christ Act. 5. 41. And thus did the ancient holy Martyres stand affected n Nicephorus Califius lib. 6. cap. 36. Suidas in vocabulo Babilas Babilas ready to lay downe his necke vpon the blocke requested this one thing at the executioners handes euen to bee buried with the chaine wherewith he was bound that rising at the last day from the dead it might appeare hee once carried it for Christs sake And it is very remarkeable that o Lib. histor Ecclesiastica 〈◊〉 cap. 6. Eusebius reporteth how the Christians willingly and as it were striuing who should be the first hauinge made confession of their faith offered themselues to death and receiuing the sentence of condemnation went aside to a place adioyning vpon the walles of the Citie tied with no other fetters then the bondes of faith yet none of them fought to escape when none watched them but all yea one preuenting another put themselues into the handes of the butcher and while the first were executed the rest cheerefully sunge psalmes and praises vnto God waiting their course and place of Martyrdome Wherefore let vs runne with patience the race that is set before vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God Heb. 12. 1. 2. And they crucified him The chiefe Priests had hyred Iudas the Apostle Matth. 26. 14. 15. who for thirty pieces of siluer the price of a p Iohannes Drusius ad 27. caput Matthaei slaue or bond-man at so low a rate was he valued betrayed his Master hee is brought before Caiphas charged with false accusations deliuered ouer to Pilate that hee might pronounce the condemnatory sentence vpon him who though he was found guiltlesse and innocent euen by the testimonie of the Iudge himselfe in a furious rage they cryed out that Barrabas a murtherer and desperate villaine the offer being tendred which they would choose might bee set free and the Lord of life crucified Neither did the Iewes ouerslip any thing which might either make to his reproch or encrease his torment For his body was torne with whipping his head crowned with thornes led q De forma eductionis pleniss Lipsius do cruce lib. 1. cap. 6. Petrus Faber somestriū lib. 2. cap. 8. forth to execution with all disgrace and contumely is constrained to carry his crosse vpon his mangled shoulders and that the whole for a time Luc. 23. 26. for else what needed a helpe to be taken vp and enforced to take a part he is stripped of his garments hands and feet nayled to the crosse which is the peculiar torture of this kinde of death Pilate writeth a title and causeth it to be set ouer his head in r Iansenius in Harmonia Euang cap. 143. Sixtus Senensis sacrae biblioth lib. 2. Hunc Sinodi titulum Dion Cassius vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caietanus Ientaculo prim quaest 4. Obseruation scorne and contempt vpbrayding and taunting him as though he had sought to vsurpe the kingdome ouer the Iewes and intimating thereby that for this cause he was adiudged to this present punishment and all to this end thereby to procure the fauour and good liking of the Emperour toward him as one who defended his Royall authoritie ouer the Iewes against the Iewes The cruelty of the wicked against the godly is outragious and cannot be appeased but by their vtter destruction and therefore are said to deuour the poore as with fire and to consume them to ashes Psal 10. 2. and are described in the holy Scriptures by such titles as expresse their conditions for they are named Lyons Neroes s Eusebius Histor Ecclesiast lib. 2. cap. 12. style 2. Timoth. 4. 17. the first who stayned his sword with the bloud of t Tertull. in Apologetico cap. 5. Christians and dedicated persecution against the Gospell wayters for bloud hunters of their brethren Micha 7. 2. Caniballs moneators Psal 53. 4. and in one summe to comprehend all such whose mercies are cruelties Prouerbs 12. 10. clay steepod in bloud as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus est obsaeuam lontā naturam Tyberius Suetonius lib. 3. cap. 57. Theodorus was wont to call Tiberius The view of the Scriptures the histories of the primitiue Church will afford for confirmation of this plenty of examples Wicked Cain murthereth righteous Abell his brother Gen. 4. 8. the first Martyr who watered the field of the Church with his bloud Pharaoh commaundeth the sucking infants to be pulled from their mothers breasts and cast into the riuer Nilus Exod. 1. 22. Manasses while he was yet an Idolater to other his wickednes added this that he shed innocent bloud till he filled Ierusalem from corner to corner 2. King 21. 16. It was not a sufficient satisfaction to Hamans minde that Mordecay
of the wicked and out of the hand of the euill and cruell man Psalm 71. 4. There they crucified him and the euill doers one at the right hand and the other at the left A strange spectacle in one place at one time the guilty and the guiltlesse are executed by one manner of death Iesus the Sauiour and two malefactors are hanged vpon their seuerall crosses of those one condemned the other saued And the very creatures seemed to detest this crueltie shewed vnto the Lord of life for the earth now trembled the sunne the ioy of the day couered his bright shining with darknes as with a mourning blacke the Moone the nights comfort is turned into bloud and lost her light Mark 15. 33. Matth. 27. 51. For p Bernardus sermone in feria 4. hebdomadae poenosae then the wicked killed the righteous and laid their sacrilegious and cursed hands vpon the sonne of God mercilesse murtherers of men and if I may so say of God himselfe At this sight the wholeframe of the world was afraid and astonied and waxed pale and all things ready to returne to their auncient Chaos and confusion The Iewes q Isodorus Pelusiora lib. 1. epist 255. 256. purpose herein was and all their attempts tended to this onely end that Christ being crucified among theeues might be thought partaker of those offences and accompted the ring-leader of the wicked or at the least bee stayned by the society of their companie or as the moderne Greekes now r Alexius Rhaâ—turus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charlophylax fuit quid hoc officij ganus vide Ioh. Moursinum in Glossario Graeco-barbaro speake for God hath a remnant of Saintes and a Church euen in the middest of Mahumetisme be esteemed as the chiefe theefe a deceiuer and enemy vnto God But they were disappointed of their purpose and all their subtile-deuised counsells made frustrate For as neither the loathsomnesse of the place could hinder but that there he erected a Trophe and monument of his glorious victorie nor the stench of the carcases which lay there putrified and rotten abate the sweet smell of his sacrifice why it should not spread it selfe ouer the face of the earth and ascend vp euen to heauen so this infamy and disgrace which is now offered did s Horalogicum Graecum nothing at all obscure his spotlesse glory for the crosse of Christ was a ballance of righteousnesse betweene the two theeues the one caried downe to hell by the weight of his blasphemy the other lightned of his sinnes brought to the knowledge of God Or as Saint r Sermone de passione Chrysostome a iust and equall scale weighing out and trying faith and infidelitie and thereby also intimating the office of his mediatorship betweene God and man betweene the Iewes and the Gentiles u Sedulius Poeta Christianus eleganter in carmine pasâ—bali Insontis latere ex vtroâ— cruentos Constituere viros meritum licet omnibus vnum Non faciat similes similis sententia namque Inter Garnisices sancto pendente latrones Par est poenatrium sed dispar causa duorum c. The bare and naked act of suffering doth not make vs Obseruation acceptable to God for the same but the cause is to be considered The Israelites died in the wildernesse in many of them God was not well pleased I. Corinth 10. 5. Moses also the seruant of God dyed there and taketh a view of the land of promise from the top of the hill but tasteth not of the good things thereof nor entreth into it Deut. 34. 5. Achab fell by the sword a iust punishment 1. King 22. 35. Iosias also perisheth by the sword and this is a mercifull correction and is gathered to his x Promissio haec cum grano salis est intelligenda Nam promissiones corporales semper habent annexam conditioneÌ„ crucis mâ—minit huâ—us pugnae Herodorus in Musis in Euterp lib. 2. fathers in peace according to the promise 2. Chron. 34. 28. In the same prison Pharaohs seruants for their offence against their Lord are shut vp and Ioseph with them falsely accused Gen. 39. 2. 20. For in the likenesse of the sufferings there is oftentimes a difference of the y Augustinus de ciuitate Dei lib. 1. cap. 8. sufferers Therefore our Sauiour Christ doth not absolutely and without exception pronounce all blessed but with a limitation z Caietanus Ientaculo 4. de Beatitudinibus such as suffer persecution for righteousnesse sake Matth. 5. 10. For there cannot bee the trueth of Martyrdome where the trueth of God is wanting Wherfore this is the coÌ„fort of the faithful vnder the crosse For a Vox martyruÌ„ Occidimur tota die Causa MartyruÌ„ Pro te Domino causa tua Augustinus in Psal 43. thy sake O Lord are wee killed all the day long and are accompted as sheepe to the slaughter Psal 44. 22. Rom. 8. 36. Vaine therfore are the swelling boastes of Iesuits Masse-priests and Papists foolish is their cracking of persecution and martyrdome which they suffer and the canonization of them for Saints in this respect altogether ridiculous a meere toy and mockery For these disguised Impostors doe vndergoe nothing for religions sake but suffer deserued punishment for their rebellion and sedition against the common-wealth whose vtter ruine and destruction they haue plotted Such b Historia tripartita lib. 8. cap. 13. Martyrs had the Arriant of whom we read in Church histories Such were the Donatists mentioned by Saint Augustine c Epistola 167 who sought to scrape vp praise for the due correction by seuerity imposed to restraine them from outragious wickednesse being ignorant either throw wonderful blindnes or dissembling by damnable boldnes to know thus much that none can die the death of a d Idem Epist. 61. contra CrescoriuÌ„ GraÌ„maticum lib. 3. cap. 47. in Psal 34. Martyr who liueth not the life of a Christian For grant all to be Martyrs who suffer punishment from these premises will follow an absurd conclusion that euery Prison then should swarme with Martyrs euery chaine should draw a Martyr after it euery gallowes should make a shew of Martyrs euery one howsoeuer executed should bee crowned with glory But in good earnest to affirme this were little better then madnes it selfe Therefore in those sad and wofull times of the Church the ancient Christians iudged him who pulled downe and tare in pieces the cruell edict of e Aeuodius decretorum lib. 5. ad legem Corneliam tit 13. sect decima Dioclesian and Maximinus and was therfore put to execrable torment worthy of the same and did not enroule his name among the Martyrs for not the punishment but the cause giueth that honorable title to any Therefore in this Calender no place is left for Story and Felton traytors against their country whom notwithstanding as it were disdayning to ranke them in any low order f
tribus consistit in cognitione dilectione dilectatione stola carnis in 4. claritate subtilitate agilitate impassibilitate Innocentius in sermone de Diuo Gregorio Aquinas in summa partis 3. supplemento quaest 82. 83. 84. 85. translated from the glory of beleeuing to the glory of behouldinge and enioy the fruition of our hope In the body t De his qualitatibus Holâ—otus in librum sapientiae cap. 3. vers 7. for that shall be made conformable to the body of Christ Philip. 3. 21. and furnished with seuerall endowments particularly laid out and illustrated of the Apostle by opposite tearmes of mortality basenesse infirmitie and frailety which we all so longe as we liue heere doe carry about vs. 1. Cor. 15. 43. 44. Of both for soule and body shall then bee in peace and honour and this honour is manifold because wee shall bee manifested to be the friends sonnes and heires of God and coheires with Christ Rom. 8. 17. who will commend vs before his heauenly Father and holy Angels and acknowledge wee belong to himselfe Math. 10. 32. Luc. 12. 8. and place vs for euer in the house of his father the kingdome of heauen Iohn 14. 23. Math. 25. 34. and make vs as it were fellowes with the Angels the spirits of the righteous and himselfe Heb. 12. 22. that wee may bee with him for euer 1. Thess 4. 17. when wee u Gaudâ—biâ—â—â— propter loci amaenitatâ—â— quam pâ—ssidebimus propter â—ucundam societatâ—m cum qua regnabimus propter corpâ—ris glorificationem quam habebimus Bonauentura Dieta 9. cap. 50. shall haue comfort of the pleasant place we shall possesse of the ioyfull company with whom wee shall liue of the glorification of our bodies which then we shall enioy And concerning our peace it shall be peace with God peace with the elect Angels peace with men peace from the Deuill peace from our enemies quietnesse without warre and security from aduersaries and all teares be wiped from our eyes Apoc. 21. 4. clothed in white garments washed in the blood of the Lambe and carrying triumphant palmes in our hands after many and great tribulations Apoc. 7. 14. Then our life shall be nothing else but a continuall x Augustinus Epist 146. Ibi erit aeterna saniâ—as sana aeternitis secura â—ranquillitus tranquilla incunditas incunda foelicitas foelix aeternitas aeterna fâ—licitas Prosper Saboath an endles Halleluiah and an eternall Iubelye wherein wee shall enioy liberty and rest of our soules in the beholding of truth loue of goodnesse assurednesse of eternity sorrow shall bee forgotten ioy shall bee perpetuall all griefe and mourning remoued Esay 35. 10. and wee satisfied with the fulnesse of Gods house and drinke of the riuers of his pleasures Psalme 36. 8. For this present life y Basilius magnus in Asceticis is the place time of labour and combat that to come of the Crowne and reward in the new heauen and new earth in which Righteousnesse shall dwell and wee enioy those good things which no eye hath seene nor eare heard nor can enter into the heart of man 1. Corinth 2. 9. so z Vitae aeternae beatitudo omnem sermonem effugit omnem sensum humanae mentis excedit desideria veta transgreditur acquiri potest aestimari noÌ„ potest August Trinitate Dei lib. 22. cap. 21. Vide loco Apostoli Iosephum Scaligerum in notis ad Eusebium great as cannot be measured so many as cannot be numbred and so abundant as cannot be comprehended Let vs learne to possesse onr soules in Patience Luc. 19. 21. and humbly with willingnesse vndergoe the calamities of this life in hope of a better hereafter so the Apostle pressed out of measure passing strength 2. Corinth 1. 8. wiped a Gregorius Magnus moral lib. 8. cap. 8. away with the assurednes of reward as with a towell the fullage of all his suffered calamities for the afflictions of this present time are not worthy of the glory that shall be reuealed vnto vs Rom 8. 18. And in truth there is no reason which may induce vs to look for ioy vpoÌ„ earth it is the valley of tears the place of temptation here is the race els where the garland here is the battaile in heauen the victory into which wee must enter by many tribulations Acts 14. ver 22. and follow the steppes of Christ our Lord and captaine who thus dedicated the way Luc. 24 26. and bee made conformable vnto him Rom. 8. 29. both in bearing the crosse and shame you shall drinke of my cup Math. 20. 23. and in the enioying of glory and honour Luc. 22. 29. I appoint you a Kingdome as my Father hath appointed me And in a b Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resemblance of this Moses commanded to eate the Passeouer with sower herbes thereby insinuating that all who will bee vnited with Christ must endure sorrow and griefe in this worlde 3. Tim. 3. 12. Let vs c Augustinus tractatu vltimo in Euangelium Iohannis earnestly desire another life and striue with all Vse 2. endeuour how we may come from labour to rest from faith to fruition from the way to the country from action to contemplation and at the last to that kingdome in which is light without darknesse good without euill d Idem in soliloquijs youth neuer waxing old life endlesse where beauty shall not fade loue decay nor health become feeble nor ioy decrease in which no griefe shall be felt no mourning be heard no discomfiture seene no euill feared all delight enioyed because in it is the possession of all good which is to behold the face of the Lord of hostes And to conclude with the words of an auncient Father Those who are made partakers of this e Haymo de variet ate librorum siue amore coelestis patriae cap. 1. blessed life doe behold the author of their happinesse vnsatisfied with the same and assured of that estate are secure of their continuance in it filled with vnspeakeable ioy doe with a foruent and vntyred endeuour serue their God so blessed that they neither desire to be nor can be more blessed c. If we f Bernardus in meditationibuc cap. 16. loue so much this fraile and brittle life wherin we liue with great trouble and by meate drinke and sleepe Vse 3. hardly satisfie the desires of the flesh how much more should we take pleasure in eternall life where wee shall vndergoe no calamitie in which is exceeding ioy great happinesse happy liberty happy blessednesse when men shall bee like the Angels of God and the righteous shine as the sunne in the kingdome of their Father how surpassing thinkest thou shall the brightnesse of the soule bee when the bodies shall bee glistering as the Sunne Paul wished with an earnest desire to be g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de natiua huius verbi significatione Iohannes Luuenclaius in suis
those two conioyned sinnes hate and murther which Saint Paul hath yoked together Rom. 1. 29. who else where doth giue this most holy caueat be angry but sinne not neyther let the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe downe vpon your wrath and giue not place vnto the Diuell h Hotuilia 14 in cap. 4. Epistâ— ad Ephesios vt sicut adueniens nox maximum dâ—eâ— aestuÌ„ sole occumbente extinguit sic etiam iniquum irae aestum deponamus vna cum vestimentis cum inous cubitum Zanchius in 4. ad Ephesios Eph. 4. 26. 27. It hath risen saith that goulden Doctor Chrysostome vnto vs by the goodnes of God let it not go downe vpon vs as vnworthy the same And that olde aduersary of ours seeketh nothing but to bring vs to reuenge and from one sinne to another from the lesse to the greater That counsell which Athenodorus i Apud Plutarchum in problematibus Romanis gaue vnto Iulius Caesar is not to be reiected who being desired when he made sute to retire himselfe and to leaue the Court in respect of his yeeres to giue him some instruction worthy such a Philosopher for a remembrance onely aduised that before he eyther did or spake any thing he should reckon ouer in his mind the names of all the letters in the Greeke Alphabet for hee knew right well how by nature he was cholerike inclined to anger and hastinesse and that no better medicine could be for to abate this humour and cure this disease then delay If a man will as it were take truce with himselfe before hee breake forth into open violence or be withheld by another the first heate and fury of the affection will waxe colde and faint and that mist which darkned his mind will eyther settle or be dispersed And hereof it was that those batchets which were carried before the Magistrates of Rome ensignes of their authority bee bound about with roddes that k Idem in problematibus Rom. questione 82. Râ—sinus Antiquitateum Romanarum lib. 2. cap. 3. when punishment was to be taken of any in the meane time while they were vnloosing there might bee space to bethinke themselues lest they should command that thing to bee done vpon the sodaine whereof they might afterward repent eyther too late or in vaine And vpon this occasion after the massacre of l Historiae Tripartit lib. 9. c. 50. Theodoretâ—â— lib. 5. cap. 18. Augustinus de ciuitate Dei l. 5. cap. 7. Thessalonica wherein were killed seuen thousand as well strangers as inhabitants without difference and such as were innocent c. Ambrose obtained of Theodosius the Emperour author thereof that betweene the time of sentence passed vpon the offendors and execution should bee thirty dayes respite that so any error committed might be recalled and this was enacted for a perpetuall law yet m Iustinianus in Codice lib. 9. tit 47. de poeniâ—â— lege si vindicari extant Wherefore in the heate of passion nothing is to be determined for the vnderstanding being troubled is not able to petceiue that which it could hardly doe though quiet for wee cannot behold n Gregorius magnus moral lib. 5. cap. 33. the Sunne mantled ouer with cloudes nor any image in disturbed waters but as those which vse Spectacles whereby things seeme greater then in truth they are correct the error of the sense by iudgement so must we be carefull not to let loose the reines to affections and licentiously do what they suggest for so may wee soone bee wrested from that which is iust as Nebuchadnetzar growing full of rage insomuch that the forme of his visage was o Nullum est animal tam horrendum tam perniciosum vt non appareat in illo si ira inuasit nouaeferi tatis accessio Pauhasius in Commentarijs ad Claudianum de rapta Pro. changed gaue commandement to haue the fiery furnace seuen times more heated then it was before and Shidracke Mesach and Abednego to be cast into the same by the most valiant men in his Army because they would not fall downe before the golden Idoll hee had made Dan. 3. 19. And Dauid otherwise a holy man violently transported by a sodaine motion condemneth Mephibosheth and bestoweth all his goods vpon subtile and insinuating Siba 2. Sam. 16. 4. Thirdly let vs not yeeld too much to our selues especially in those things vnto which eyther by the p Ludouicus Granatensis in locu temperature of our body we are inclinable or drawn by some present offered occasion For as those who are sicke of an ague doe alwayes suspect their thirst because they know it rather proceedeth from the force of the disease then any necessity euen so they who boile in their passions should alwayes bee suspitious whatsoeuer is suggested by them For if they obey it cannot be but they must needes incurre great and manifold inconueniences wherefore the fittest meanes to represse and keepe them vnder is this to bee earnest with God by humble and feruent praier that hee would bridle and restraine them by the grace of his spirit For the earth cold and drie by nature vnapt to bring forth any thing yet being watered with the sweet dewes fructifying showers of heauen is by the moisture of another element made fertile so borroweth that else where which it hath not of it selfe In like manner should euerie one endeuour to amend by grace his barren nature infected with corruption of sinne that it may bring forth fruit pleasing and acceptable vnto God This was Dauids petition Create in mee a new heart O God and renew a right spirite within me Then stood by the Crosse of Iesus the mother of Iesus and his mothers sister Mary the wise of Cleophas and Mary Magdalen There is in these wordes an effectuall power to wound euen the most stony and hard flintie heart For first in miseries and distresses the presence of friends is and should be an especiall comfort to the afflicted now it is far otherwise here nothing but sorrow his mother standeth by the Crosse almost dead q Tanlerus in meditationibus vitae Iesu cap. 30. 44. yet not touched with death and the eyes of her sonne beholding her doth increase his sorrow hanging now vpon the Crosse and loaden with contumelies Secondly the place it selfe appointed for the execution of the worst sort of men and greatest offenders Thirdly the kind of death most dreadfull and cursed doe all encrease the griefe for what hath the holy virgine r Ferns in tractatu de passione Domini part 4. to doe with the Crosse what participation is there betweene the vndefiled Temple of God this contemptible place But I withdraw my hand from picturing of this wofull mourning I take not vpon me to expresse the sharpenesse of this heauy griefe neyther do I perswade my selfe that I can be able in words to expresse the teares and perplexed anguish of this blessed virgine and therefore leaue it to the
forth to execution and for that end was guarded with a strong watch of sixteene Souldiers the night before the fetters fell from his feete the prison gates opened and he obtained sodaine and vnlooked for deliuerance Act. 12. 7. For it is an vndoubted truth that many bee the afflictions of the righteous but the Lord will deliuer them out of them all Psal 34. 19. Woman behold thy Sonne This Christ said in the presence of Iohn who stood with her neare vnto the Crosse and the words are in effect thus much I am now ready to depart this life and do appoint in my place and substitute this Iohn who in my stead shall performe the duety of a sonne vnto thee But here it is questionable among the Diuines why Christ said not mother but woman behold thy sonne and they render these reasons among other First that hereby hee might not r Iansenius in harmoniae Euangeliorum cap. 143. encrease her griefe which doubtlesse he should haue done in calling her by that sweet name of mother For great and forcible is that naturall loue which is betweene parents and children Abraham then wrastled with a strong temptation s Origines in 22. Geneseos Nissenus in oratione habita in funere Pulcheriae Basilius Isauriensis oratione de Abrahamo Lutherus in Genesin cap. 22. when Isaacke spake vnto him my father and he answered behold my sonne Gen. 22. 7. This for the present was the voyce of a great temptation wounding the fathers hart who though in respect of his faith hee was resolute and vnbendable yet notwithstanding shewed a tender and relenting affection when he answered my sonne And Dauid doth most passionately bewaile the deserued death of graceles Absolom went vp to his chamber and wept and as he went said thus O my sonne Absolom my sonne my sonne Absolom would to God I had died for thee O Absolom my sonne my sonne 2. Sam. 18. 33. And when Iacob heard that Ioseph his sonne was torne of some euill beast hee rent his garment put on sackcloth mourned for him many dayes and would not be comforted Gen. 37. 35. for so it is ordained of t Saluianus l. 1 de auaritia Nature that all parents loue their children more then themselues and they bee dearer vnto them then their owne eyes u Oppianus 1. Halieuticâ—n because by succession of them they obtaine a certaine kind of immortality x Iustinianuc in nouellis collatione 4. de nuptijs titulo 1. in their descendents and by the mercifull appointment of God the stocke and kindred is continually renewed And we reade in the histories of former times how the y Sabellicus women of Carthage accompanied their sonnes vnto the Sea-shore with shedding many teares who were to be carried ouer into Sicily for hostages and when the shippes were out of sight impatient for their want cast theÌ„selues into the water and perished The second cause was lest hee should bring her into danger for if the crucifiers had knowne that she was his mother they would haue dealt more hardly with her for they hated Christ most malitiously and oftentimes it so falleth out that wee doe not onely wish euill to those by whom wee thinke wee are iniured but also euen to all who belong vnto them So Dauid vpon this ground fearing such measure when Saul persecuted him vnto the death with an inward hatred conueied his Father and Mother vnto the King of Moab that with him they might be safe lest for his cause the enemy should also wrong them 1. Sam. 22. 4. The third was to put vs in mind of that gratious z Semen tuum conteret caput Serpentis Gen. 3. 15. promise made in Paradise and that wee might know he was appointed of God to take our flesh and offer himsefe vpon the altar of the Crosse a sacrifice for the redemption of the world for thus God spake vnto our first parents after the fall and torture of their soules arising from the sensible feeling of that good and blessed estate they had lost raysing them vp to the comfortable hope saluation The seed of the woman shall bruise the head of the serpent Gen. 3. 15. And hereof Saint Paul God when the fulnes of time was come sent forth his sonne made of a woman and vndeâ— the law Galath 4. 4. The last reason and that most especiall Christ foreseing and a Augustinâ—â— de nupâ— ijs concupiscentiâ— lib. 1. cap. 12. 24. prophesying that many heresies and blasphemous opinions should arise vayled vnder the name or title of godlinesse and deuotion calleth her by the name of woman for who is ignorant that the b Epiphanius contra hereses lib. 3. tom 2. heres 79. Daneus in Augustinum de heresibus cap. 83. Collyridians very superstitiously vpon an appointed day of the yeere offered Cakes in honour of the virgine Mary to a certain maiden sitting in a stately chaire or chariot couered ouer with a curtain and her they esteemed as a Goddesse whom c Contra Hereses lib. 3. tom 2. heres 78. 29. Epiphanius calleth a people carried away with a brainsicke rage and mad fury of mind and their fact vnlawfull blasphemous an idolatrous practise and diuelish attempts for indeed the virgin Mary is to be honoured but not worshipped shee her selfe worshipped him whom shee barc and who tooke flesh of her but came from heauen and the bosome of the father yet all this in comparison of the Romish Idolatry is but little who haue taught that shee is to be worshipped after a supereminent d Anselmus de excellentia virginis cap. 9. 10. 11. Antoninus in summa titul 22. cap. 8. §. 2. Bernardinus in Mariali Iacobus de voragine in Mariali buius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 author Petrus Grapheus Hereticus Nicephorus lib. cap. 11. manner and entitle her to all those attributes which properly doe belong vnto Christ that as hee is our Lord so shee our Lady he King shee Queene of heauen c. and blush not to call her their hope and life saluation of the world throne of grace the Queene of mercy the aduocate helper comfort of dispairing soules the onely e Innocentius in oratione de 300. dierum indulgentia Sauiour of sinners and haue corrupted the whole Psalter that whatsoeuer Dauid speaketh of God the father sonne holy Ghost they changing the word Lord into f Chemnitiutin examine confilij Tridentini parte 3. â—itulâ— de veneratione inuccatione Sanctorum Lady from one end to the other doe blasphemously apply it to the virgine Mary and so christen that booke with a new name the Ladies Psalter After that first and vniuersall ruine of man whereby through one sinne entred into the world and by sin death and so death went ouer all men in whom all haue sinned none could escape the g Leo primâ—â— sermone 1. de passione dominion of the Diuell bee loosed from
fetters of his cruell bondage neyther bee reconciled for the obteyning of pardon nor haue accesse vnto life vnlesse the sonne of God coeternall and coequall vnto the Father had vouchsafed to bee the son of Man and come to seeke and saue that which was lost for he our Lord in the h Augustinus serm 〈◊〉 1 14. de tempore ballance of the Crosse hath weighed out the price of our saluation and by his once suffering death acquited the whole world that as he was the Creator of all things so hee might bee the restorer Wherefore we must vndoubtedly belieue that he hath redeemed the world who hath payed a greater ransome then the worth of the world For Christ alone is the author perfecter of that grace and mercy we do obtaine Heb. 12. 2. and therefore before he was conceiued in the wombe is named Iesus because hee should saue his people from their sinnes Math 1. 21. and is made vnto vs of God the Father wisdome righteousnesse sanctification and redemption 1. Cor. 1. 30. Neither is there saluation in any other for among men is giuen no other name vnder heauen whereby wee must bee saued Act. 4. 12. and no man commeth to the Father but by him for hee is the way the truth and the life Iohn 14. 6. He is the way i Cyrillâ—s lib. 1. Thesauri cap. 1. Bernardus in paruis sermonibus sermone 23 by which wee returne out of exile into our Country the gate of reconciliation betweene God and man He is truth true righteousnesse whereby the wrath of God is appeased and wee accepted as children and heires of his kingdome he is life the only author of life himselfe alwaies and essentially life Thou hast not how to goe but by him nor whether but vnto him and to comprehend all in one summe he is the way leading k Augustinus in Iohannis Euangelium tract 21. vs the truth directing the life perfecting for there is one God and one mediator between God and man euen the Man Christ Iesus who gaue himselfe a ransome for all men 1. Timoth. 2. 5. and if any man sinne he is our Aduocate 1. Ioh. 2. 1. For it pleased the Father that in him should all fulnesse dwell and through peace made by that bloud of that his crosse to reconcile to himselfe all things both which are in earth and which are in heauen Coloss 1. 19. For no man so l In lib. 2. Cur Dâ—us homo cap. 15. Anselmus truly can haue pardon of his offences but by that man who also was God and made sin that we might be made the righteousnesse of God in him 2. Cor. 5. 20. and did beare our sins vpon his body on the tree by whose wounds we are healed 1. Pet. 2. 24. he alone hath troden the winepresse Esay 63. 3. he alone endured that bitter passion for the transgressions of the world hath washed away with his bloud the wickednesse of all for he is that lambe of God which layeth vpon his owne shoulders and taketh away the sinnes of the world Ioh. 1. 29. By this is ouerthrowen all humane merit both of congruitie and m De merito congrui digni condignâ— Râ—inerius in summa tom 2. titulo meritum cap. 5. Aquinas 1. 2. quaest 114. art 3. Pelargus in nouo Iesuitismo loco 10. condignitie and all challenged reward to bee due for good workes And yet are the Proctors of the Romish Church neuer louder speakers neuer greater orators then in extolling and commending workes euen to heauen neuer professe themselues more skilfull Phisitions then in couering their owne and disclosing the diseases of others heerein not much vnlike the frogs mentioned in the fable among whom one professed great art in curing all sicknesses but by her pale and yellow colour bewrayed how vnfit shee was to heale others who could not heale her selfe For these are the embossed commendations they set vpon workes that they are the n Bellarminus de Iustificatione lib. 5. cap. 4. merchandise of the kingdom of heauen that they o Costerus in Enchridio de meritus bonâ—rum operum merit with God and to them eternall life is due that they are of p Gregorius de Valentia tom 3. disput 7. quaest 20. Censura Colonieusis Dialogo 5. satisfactorie power for deserued punishment c. But because according to the rule of Paepias in Eusebius q Historiae Ecclesiast l. 3. cap. 39. we must not listen to those who speake much but deliuer sound doctrine trueth onely which proceedeth from the holy Scriptures and is approued by the most pure and ancient times ought to be embraced from which these coyners of new doctrines are farre departed For first the workes of the most regenerate are not absolutely good neither r Adriani Pap. sententia pia Quotidie super pannum bonae vitae quem teximus operibus Iustitiae stillamus saniâ—m diuersorum criminum extensiuely for number nor intensiuely for perfection as is manifest by vncontrolable euidence of Scripture For wee all haue beene as an vncleane thing and all our righteousnesse is as filthy cloutes and we doe all fade like a leafe and our iniquitie as the winde hath taken vs away Esay 64. 6. And as Salomon confesseth there is no man iust vpon earth that doth good and sinneth not Ecclesiast 7. 22. The Apostle of himselfe and others in many things wee sinne all Iames 3. 3. And Paul though for righteousnesse which is in the law vnblameable yet basely accompteth of his workes and dignities calleth them dung and therfore reiecting them desireth to bee found not in his owne righteousnesse which is in the law but that which is through the faith of Christ Philip. 3. 8. 9. Secondly Adam in his first estate yet vndefiled and before None can merit not Adam standing in his integriue his fall s Philip. Mornaeus de sacrificio Missae lib. 3. cap. 18. could deserue nothing keeping the image in which hee was created Gen. 1. 27. which is as Saint Paul interpreteth it righteousnesse holinesse of trueth and knowledge of God Ephes 4. 24. abiding in Paradise a place full of delight which Dauid calls to be in honour Psal 49. 22. whereby he had not onely a being but a good being grace and glory according to the good pleasure of the Creator and his meere mercy and vndeserued goodnesse and yet had no power to deserue well of him from whom hee receiued all things hauing nothing of himselfe but was wholy his Let it then be granted that our first Parent vsed the gifts of God bestowed in the best manner that he possessed them in such reuerent feare as he ought fulfilled the law as then naturally he might yet could he not say except he should speake from that pride which cast him downe headlong from the toppe and height of his dignitie I haue deserued that God should bestow this or this more vpon mee c. But heere must
the Word cryeth in the wildernesse Repent bring forth fruit worthy amendment of life Math. 3. 8. This doctrine began and was first preached in Paradise when God rebuked Adam and Eua by the law and comforted them with the Gospell q Adam vbies per hoc quod vocat signum dat quod ad paenitentiam reuocat quod requirit apertè insinuat quod damnare iure possit peccatores Gregor Mag. 2. Moral Tertull. lib. 2. aduersus Marcionem Gen. 3. 9. 11. LEX 2. The threatnings denounced and the examples of vengeance executed vpon the rebellious and disobedient should be vnto vs powerfull admonitions for amendment and to this end are vrged by the two chiefe Apostles Paul 1. Cor. 10 5. 6. c. and Peter 2. Pet. 2. 3. 4. c. for he who is mercifull to beare with weake sinners is iust to punish stubborne contemners and so he did manifest himself to Moses Exo. 34. 6. and as it were thundring from mount Sinai God iudgeth the righteous and him that contemneth God euery day except hee returne he hath whet his sword he hath bent his bow and made it ready Psal 7. 11. 12. 3. The certeinty of the last iudgement for because the heauens shall passe away with a noise and the elements melt with heat and the earth with the workes that are therein be burnt vp Euangelium Ponam inimicitiā interte c. hic incipit liber bellorum Domini Rupertus de victoria viri lib. Premittitur Christus qui destruat opera Diaboli 1. Ioh. 3. 8. hac de venturo semine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primos parentes afflictos maerentes erexit Deus c. what manner of persons ought we to be in holy conuersation and godlinesse 2. Pet. 3. 10. 11. For we must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in this body according to that he hath done whether it bee good or euill 2. Cor. 5. 10. And if any other thing then much more the remembrance of this may strike terror into mens hearts For it shall be a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscuritie a day of clouds and darknesse a day of the trumpet and alarum against the fenced Cities and high towers c. Zeph. 1. 15. a day of reuelation Rom. 2. 5. and therefore is elegantly called by one of the Fathers Gods r Macarius homilia 4. nam hoc mense herbarū radices quae in terra quasi sepultae iacebant resurgere se ostendere incipiunt inde nomen habet quod tunc tellus recludatur ad profundendum fetus varios hieme conceptos Aprill And then on the one side shall stand accusing sinnes on another terrifying iustice beneath the gulfe of hell opened aboue an angry Iudge within a stinging conscience without the world burning the iust shall scarse be saued the wicked thus ouertaken whether shall he turne himselfe It is impossible to escape intollerable to appeare Therefore what remayneth ô sinner but that thou should with teares bewayle thy life all thy life time 〈◊〉 Anselmus de miseria hominis 4. The sweet fruits and benesits which spring and arise from true and seasonable repentance for God receiueth such who turne vnto him as pardon of sinnes reconciliation the gift of the spirit tranquillitie and peace of conscience arising from faith the hearing and acceptance of our prayers mitigation of punishments and at the last blessednesse in heauen for God doth assure vnto such as truely repent mercy confirmed by his oath Ezech. 33. 11. Therfore let him that wil receiue life which be Augustines words change his life for repentance is the medecine of sinne and effectuall is that religious admonition of Gregory to t Gregorius apud eundem multa sunt huc pertinentia Homil. 25. in cap. 10. primi Regum nourish good hope in vs Dauid fell let no man presume of himselfe and be high minded Dauid rose againe let none bee too much cast downe and despaire But this man hath done nothing euill This thiefe hitherto hath vsed two arguments of reproofe against his fellow the one taken from the paritie of their condition thou art in the same condemnation the other from the right of their desert we suffer things worthy that we haue done now addeth a third reason from the innocency of Christ but this man hath done nothing euill which is in summe thus much none of all those things which he suffereth hath he procured should be laid vpon him for he neuer committed act worthy of death wherefore is there no feare of God before thine eyes who doest so impudently reproch this innocent whom we see vndeseruedly punished and by this malapertnesse shewest that thou art voide of all pietie And God did indeed sundry wayes manifest the vnspotted innocencie of his sonne as by the testimony of Pilate himselfe Matth. 27. 18. 23. 24. Iohn 19. 10. of his wife by sending a message vnto him when he sate vpon the iudgement seate admonishing that he should doe nothing against that holy man Matth. 27. 19. the mournefull lamentation of the women of Ierusalem who followed him vnto the crosse Luk. 27. 37. the confession of the Centurion when he beheld the miracles at his death Matth. 27. 54. and the commendation of this thiefe for such an High priest became vs who was holy blamelesse vndefiled separate from sinners and made higher then the heauens Heb. 7. 26. Besides other instructions which the diligent meditation of this speech would afford and doe offer themselues to the deuout consideration of euery Christian soule I will content my selfe now with this one Christ our Sauiour and Redeemer is pure and holy free from all stayne of transgression for he did no euill neither was there any guile found in his mouth Esay 53. 9. hee knew no sinne 2. Corinth 5. 20. And such he is by the qualitie of his nature because he was conceiued without spot by the holy Ghost liued alwaies purely and vncorruptly and so he neuer offended in word nor deed and therefore his name is Iehouah the Lord our righteousnesse Ierem. 23. 6. the most holy Dan. 9. 24. shadowed vnder the type of the Paschall Lambe which must be without blemish Exod. 12. 6. From whence the Apostle frameth his exhortation to keepe the feast not with old leauen neither in the leauen of malitiousnesse and wickednes but with vnleauened bread of sinceritie and truth 1. Cor. 5. 8. And Saint Peter his admonition that therefore we should be holy knowing that wee are not redeemed with corruptible things as siluer and gold from our vaine conuersation receiued by the tradition of the Fathers but with the precious bloud of Christ as of a lambe immaculate and without spot 1. Pet. 1. 18. 19. And the Angell sent to Mary a maiden and a mother when shee put the
Iulius Scaliger in suis ad cum commentarijâ— figges vpon the tree vntill he beheld it and for want of such fruit as it might haue had was cursed and so is also said to bee ignorant of the day and hower of the last iudgement Mark 11. 13. 13. 32. to be heauy and sorrowfull euen to the death Matth. 26. 38. to reioyce with gladnesse Ioh. 11. 15. 〈◊〉 be astonished with admiration Matth. 8. 10. to be stirred vp with anger Ioh. 2. 17. Of the bodie and those common to the whole nature not appropriate to the person of man For he is weary with trauel Ioh. 4. 6. hungry after fasting Matth. 4 weepeth in compassion Luk. 19. 41. Which r Augustinus de ciuitate Dei lib. 14. cap. 10. affections by the grace of dispensation Christ assumed when he would as when he would he became man for in all things it behoued him to be made like vnto his brethren sinne onely excepted that he might bee mercifull and a faithfull High-priest iâ— things concerning God and make reconciliation for the sinnes of the people Heb. 2. 17. Therefore the difference of these s Tilenus Syntagmatis Theol. part 2. disputatione 1. Zacharias Vrsinus de filij Dei incarnatione lib. 2. passions which are in Christ and vs standeth in these points First in the subiect or at the least the cause thereof for our affections are seated either in the irascible facultie of the soule or the concupiscence and for the most part preuent or very Christi affectus differunt à nostris 1 A ratione imperante 1 Praeter rationeÌ„ irrepâ—t inâ—pinantibus c. 2 Christi affectus sunt In sola obiecta licita 2 nostri In obiecta illicita feruntur 3 Non turbulenti aut rationem de grada deijcientes 3 Traecipites sunt rationem à statu suo deijciunt hardly obey reason but those of Christ though Aquin. summa part 3. quest 14. per totum Clictomenus Damasceni commentator ad lib. 3. cap. 20. orthodox fidei wee place them in the sensitiue yet because hee is without the least touch and infection of sin did alwaies obey the direction of the vnderstanding and reason and was led rather by it then by appetite Secondly In the obiects our affections are oftentimes caried to that which is euill his onely is good Thirdly in the measure thereof for ours by reason of that i Bonduenturae cap. 8. Breniloquij disorder which is in vs doe not seldome exceede and breake order but his were euer tempered with a sweet harmony and concent Therefore two sorts of passions there bee not incident vnto him one of those which are not naturall nor doe arise from the generall sinne of man wherewith all are defiled as bee sundry diseases agues u Iohannes Langius Epist. lib. 2. Epist 13. leprosie gowte blindenesse and the like which God inflicteth as due punishments reuengers of transgressions The other such as be culpable and sinnefull as for example vntowardnesse to that which is good readinesse to doe euill c. From these and all of the same kind Christ is free for x Extitit Iustiniani temporibus circa annum Domini 536. Apthartadocitarum Seueritarum hâ—resis dicentium quod câ— quam ex virgine Seruator noster assumpsit caro ante passionem fuiâ— incorruptibilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est omnis infirmitatis Interritue expers opiniâ—nâ—â— hâ—â—â— aâ—plexus est Iustâ—ianus ipse qui ferre noâ— potuit propter amorem suum in Christum vt quispiam diceret corpus eius esse corruptibile Quare edictum sanciuit quo Corpus Domini incorruptibile appellauit in quod nullâ— omnino passiones caderent At illi resâ—iterunt eamque illius opinionem veriâ—ati contrariam esse liquido ostenderunt Anastatius Antiochenus Agapetus Romanus Episcopus Euagrius historiae Ecclesiast lib. 4. ca. 39. Niceph. Câ—lâ—stus l. 17. cap. 29. Aug. de Heresibus they bee nothing pertinent to that shape of a seruant which in mercy he tooke vpon him for our sakes Vse The first is a demonstration manifesting the truth of his humane nature who being in the forme of God thought it no robbery to bee equall with God but hee made himselfe of no reputation and tooke vpon him the forme of a seruant Philip. 2. 7. not y Bernardus of a seruant onely to be subiect but of an euillseruant for our sakes to be beaten The second an example of patience and meckenes in suffering all kind of misery for the aduancement of the glory of God and procurement of mans saluation 1. Pet. 2. 21. Heb. 12. 3. Thirdly his suffering in soule and body was sustained and vndergone for our sakes for the purging of our sins surely he bare our infirmities and carried our sorrowes was wounded for our transgressions and broken for our iniquities the chastisement of our peace was laid vpon him and with his stripes we are healed Esay 53. 4. 5. z Assumpsit Christusdefectus nostros 1. propter pretium nostrae salutis 2. propter exemplum virtutis 3. propter fulcimenrum nostrae fragilitatis Pretium salutis quia proposuerat nos redimere non auro argento sed pretiosissimo sanguiâ—e suo animam sucm poâ—ere pro animabus nostris ad hâ—e autem non esset idoneus nisâ— naturam deficientem passibilem assumpsisser prâ—inde defectus nâ—stros poenalitates debuit in seipso habere propter exemplum virtutis specialiter humilitatis patientia pietatis Propter â—ulcim entum nostrae fragilitatis in quafacultas animae Rationalis habet in se difficultatem ad cred endum vera Irascibilis ad speranduns ardua coâ—cupiscibilis ad amandâ—m bonâ— c. Benauentura in lib. 3. senten distinct 15. Aquinas in summa parte 3. Quaest 14. Articul 1. 4 The fourth may serue for the comfort and strength of our faith for when we wrastle with many calamities and be tried with sondry temptations Christ Iesus our Lord doth suffer with vs in the same Wee haue not such an high Priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like yet without sinne Heb. 4. 15. therefore when Saul persecuted his members vpon earth he the head complayneth in heauen Act. 9. 4. and sayth of them whosoeuer toucheth you he toucheth the apple of mine eye Zach. 2. 8. Let vs therfore go boldly vnto the throne of Grace that wee may receiue mercy and finde grace to helpe in the time of need Heb. 4. 16. Iesus cried with a lowde voyce Eli Eli Lammah sabacthani that is My God my God why hast thou forsaken me There is no speech of Christ nor of any other in the Why Christ vttered this speech in two seuerall languages history of the Gospell vttered and recorded in two seueral tongues besides this one and the reason doubtlesse is this The holy Ghost would
whatsoeuer wee hope for 1. Cor. 15. 17. 1. Pet. 1. 3. 2. Timoth. 2. 9. Then the doubt propounded may be thus resolued 1. It is vsuall by the phrase of Scripture to speake so of things which are in the doing as if they were done and perfected 2. All things were b Augustinus in tractat 47. 119. in Iohan Euang. fulfilled as was prophesied should be performed before his death therefore Christ vseth heere both his knowledge and power for he did not yeeld vp the spirit vntill he had perfected whatsoeuer was appointed should bee imposed vpon him hanging on the crosse for he layeth downe his life himselfe no man taketh it from him but hath power to lay it downe and take it againe Ioh. 10. 17. 18. And therefore now asketh drinke The instruction from hence to be gathered is in a more fit place afterward set downe in the seuenth and last ward After this Iesus knowing that all things were now accomplished that the Scripture might bee fulfilled The Scripture mentioned heere by the Euangelist is written Psal 69. 21. And Christ that he might manifest himselfe to be the same whose person Dauid susteined and of whom he was a type would now drink evineger for the quenching of his thirst For besides the other iniuries which the Iewes offered vnto him they added this contrarie to all sense of humanitie and the custome euen of most barbarous nations that they gaue him now already torne in the Iudgement hall and beaten with scourges till life failed vineger to drinke for further torture who should rather haue offered wine to refresh his languishing spirit and comfort his decayed strength Prou. 31. 6. But all this he was willing to vndergoe for the confirmation of our faith because the hand of God and his counsell had determined before that these things should be done Act. 2. 23. 4. 28. The doctrine of the Gospell is no new nor lately deulsed inuention but most ancient from the beginning for whatsoeuer befell Christ both for the matter and the manner was foretold As That he should come to Ierusalem riding vpon an Asse Zach. 9. 9. Bee entertained of the children with Osanna a ioyfull shout and exclamation Psal 118. 26. Be sold for thirty peeces of siluer Zach. 11. 12. Matth. 27. vers 3. His death conspired both by Iewes and Gentiles the chiefe rulers and people Psal 2. 1. 2. Act. 4. 25. Betrayed of his friend and disciple Psal 41. 9. Taken spitted vpon reprochfully handled Esay 50. 6. Forsaken of his Apostles Zach. 13. 7. Marc. 14. 27. Accused by false witnesses Psal 55. 11. Hanged vpon the tree Deut. 21. 23. Between two theeues or malefactors Esay 53. 12. Marc. 15. 27. Haue his side opened with a speare Zac. 12. 10. Apoc. 1. 7. And rise againe Psal 16. 8. 9. Act. 13. 35. the third day after his death whereof Ionas was a type Matth. 12. 40. For as c Georg. Wirth in Harm 〈◊〉 Euangelij lib. 3. cap. 13. de tâ—iduana Christi in sepulchro mâ—ra Sic Augustinus Quaestionum Euangelicarum lib. 1. cap. 7. Prima dies accipitur secundùm parâ—em sai postremam Secunda sâ—cun dùm se totam Terâ—ia secundum partâ—m sui primam sic sint â—res dies quaelibet suam habet noctem concerning Ionas there were three seuerall degrees obseruable his swallowing vp by the whale his dot enâ—â—on in her belly and casting forth againe So the swallowing of Christ was death the graue his â—â—tention and his casting forth his resurrection d Iustinus Martyr in quaestionibus ad Orthedoxos Thus the â—aw is the Gospell promised the Gospell the law fulfilled The e Augustinus in Psal 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiâ—â—anius contra Epicureos grace of the new Testament was vayled vnder the shadowes of the Law reuealed in the brightnesse of the Gospell 1. Vse Therefore in iudging and disceâ—ning of matters holy and spinituall let vs confine ourselues within the bounds and limits of the Scripture and not presume to bee wise aboue that which is written I. Corinth 4. 6. for the holy Scriptures are able to make vs wise vnto saluation through faith in Christ Iesus 2. Tim. 3. 15. 2. Vse Christ is the true Messiaes and appointed Sauiour of the world sent of the Father at the â—idnesse of time Gal. 4. 4. as he promised Gen. 3. 15. And vnto whom all the Prophets giue witnesse that through his name whosoeuer beleeueth in him shall receiue forgiuenesse of sinnes f Hoc Petridictum notum commeâ—datum esse debâ—t pijs omnilus tum quâ—a recitatur in prima concione habita inter Gentes miraculo manifesto confirmaâ—â— est 〈◊〉 obsignatuÌ„ efficacissimè refutat multâ—s errores Ponâ—ficios ex professo expressè consensum omnium Prophetarum in veteri Testamento citat sed de his plurain exemplari Latino Act. 10. 43. For it pleased the Father that in him should all fulnesse dwell and hauing made peace by the bloud of his crosse by him to reconcile all things to himselfe whether they be things in earth or things in heauen c. Coloss 1. 19. 20. that is the whole Church militant and tryumphant for he is the lambe slaine from the g Dicitur Chrisius agnus mactatus á mundi origine 1. Respectu diuini decreti 2. promissionis Gen. 3. 3. typorum Abelis Abrahami Isaacum immolaturi Sampsonis Dauidis sacrificiorum c. 4. officaciae naem mors Christi profuit aneequaeam fuit aequè veteris Testamenti fidelibus ac noui vnde Abrahamus diâ—m Christi vidisse laetatus esse dicitur Ioh. 8. 56. foundation of the world Reuel 13. 8. Iesus Christ the same yesterday to day and for euer Heb. 13. 8. After this Iesus knowing that all things were now accomplished that the Scripture might bee fulfilled saith I thirst Hee h Pelargus in septem vltima Christi verba who was the fountaine of liuing waters and quenched the thirst of the people in the wildernesse from the rocke Num. 20 11. gaue Sampson drinke out of the iawe-bone of an asse Iudg. 16. 19. who can onely bestow that water whereof whosoeuer tasteth shall not thirst any more Iohn 4. 14. and leadeth the wearyed vnto the still waters Psal 23. 2. now amidst his anguish and sorrowes and boyling desire to performe the worke of mans redemption complayneth of thirst And this his thirst was naturall and mysticall Naturall for from midnight at which time he began to bee in an agonie in the garden and his sweat was like great * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drops of bloud trickling vpon the ground consumed with griefe beaten crowned with thornes scorned drawen from place to place laden with his crosse and fainting vnder it it was no i Ianseniue in Concordantia Euangelita cap. 143. maruell if hee were scorched with drought both in regard of his body ouer wearied with labour and losse of bloud by reason of his many
the point of death he shewed that whatsoeuer was promised to the Fathers shadowed vnder the types of the Law foretold of the Prophets by diuine inspiration is accomplished and therefore now no other sacrifice no other helpe needfull for the e Bezaein historiam passioniâ— homilia 32. Vide antea ad verbum quintuÌ„ in initio de simili loquendi formula freedome of mankinde from death and condemnation But yet there is a scruple which must bee remooued how Christ is said to haue perfected all things when as yet his buriall ascension resurrection and full glorification remained articles to be beleeued vnto saluation And how the Fathers who liued before the comming of Christ in the flesh weresaued seeing the saluation of man doth rest vpon this fulfilling of Christ But the answer is easie that all these his buriall c. with the rest are by an vsuall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure comprehended in his death which is the equiualent ransome for our sinnes a sacrifice powerfull to procure saluation abundant to pay the price and sufficient to make satisfaction c. By the merit therefore of the death and passion of Iesus Christ wee are perfectly and fully redeemed for hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Esay 53. 5. And it pleased the Father that in him should all fulnesse dwell and hauing made peace by the bloud of his crosse by him to reconcile all things to himselfe Coloss 1. 19. 20. For he hath deliuered vs both from the corruption and the guilt from the materiall and formall of sinne in respect whereof his bloud is said to purge vs from all sinne 1. Ioh. 1. 7. and is the true f Vide Bibliandrum de misterijs salutiferae passionis pag. 19 20. Panacea de panace eius speciebus Dioscordes l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-heale of offences And he to bee made a curse for vs Galath 3. 13. So that there is no condemnation to those that are in Christ Iesus Rom. 8. 1. And hereof he is stiled our ransome 1. Pet. 2. 5. wisdome righteousâ—â—esso sanctification and redemption 1. Cor. 1. 30. g De hoc Apostoli Aphorismo Grinaeus problematum lib. 3. For as by the desobedience of one man Adam many are made sinners so by the obedience of one Christ many are made righteous Rom. 5. 19. We must therefore know and beleeue in him that in beleeuing wee may haue life through his name Iohn 20. 31. who with one offering hath consecrated for euer them that are sanctified Heb. 10. 14. and giuen eternall pardon And for our assurance and certeinty thereof hath vttered his seuenwords nayled hand and h Alexius Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuius extant Homiliae mixabarbara Graecorum dialecto conscriptae foote vnto the crosse c. Hasten hasten ô people to eat the crummes falling from this table of Christ crucified and lay them vp in your hearts with Maâ—y his mother c. These are the patheticall wordes of Alexius Rharturus in one of his Sermons to his auditors with whose and the like testimonies I am much delighted and doe giue so great and humble thankes vnto Almightie God as my heart can conceiue that at this day he doth preserue in the midst of Mahumetisâ—ne some reliques of Christianitie and so forth Vntrue then is that which i Lib. 5. de â—ucharistia quâ— est primas de sacrificâ— Missae cap. 5. lib. 2. de Missa cap. 2. c. 7. 8. Bellarmine teacheth by the Vse authoritie of the k Sessionis 22. cap. 2. Tridentine Councell That the Masse is a true outward reall and propitiatorie sacrifice not onely for the satisfying of punishment but for taking away also of the filthinesse of sinnes and not those light and veniall but such as be the most grieuous seruing not alone to obteyne spirituall benefits but likewise temporall and therefore may iustly bee offered for the liuing vpon earth the depâ—â—ted in Purgatorie and the Saints which doe reigne with Christ in heauen But against this so fowle an error or rather blasphemie amongst almost the infinite number of arguments vsed by ancient and later Diuines these few may stand in stead of a more full confutation 1. First by the comming of Christ all l Chrysost hom 16. 17. in Acta Apostolorum sacrifices are taken away for the Church must not rest vpon shadowes when the body is present nor in types and figures when the truth is exhibited for the Altar of the crosse was the end and dissolution of all other Altars and we must so conceiue of the sacrifice offered vpon it as of that solemne sacrifice wherein Aaron once a yeare caried the bloud of the beast offered into the Sanctuarie Heb. 9. 7. Exod. 30. 10. Leuit. 6. 14. For as that sacrifice was not thought fully done vntill the Priest came forth out of the holy place the people in the meane while standing and praying neither was there any other sacrifice all that time offered so Christ after that he had sacrificed himselfe vpon the crosse entered into the sanctuarie of heauen and there offered his owne bloud neither shall there be any end of that oblation vntill hee come againe in the day of iudgement Which comming while we waite for let the Church continue praying and celebrate the remembrance of his passion in the Sacrament of his last Supper and abstaine from all propitiatorie sacrifices not daring to renew that offering once made And therefore Christ when hee departed from vs did not ordeyne any sacrifices neither willed by any oblations to appease God nor commanded to build altars but did celebrate his last Supper vpon a table not an altar Luc. 22. 14. And hereof came that admonitorie speech of the Apostle 1. Cor. 10. v. 21. you cannot bee partakers of the Lords table and of the table of Diuels For the better more cleare vnderstanding of which place you must know that the Gentiles m De â—is Ethnicorum Epulis plenissimè Gulielmus Stuckius Antiquitatum conuiualium lib. 1. c. 33 in libro sacrorum sacrificiorum Gentilium Tertullianus de Idololatria Herodotus in Clione de Cleâ—bis Buteonis conuiuio c. custome was after their sacrifices ended to feast not onely at home in their own houses but also in the Temples as is manifest in the same Epistle c. 8. v. 10. And this banquet the Apostle calleth the Table of Diâ—els and opposeth it to the Table of the Lord. The issue and point of the question is this that the sacrifice of the Crosse or the death of Christ is the onely ransome for sinnes now the Masse is not this sacrifice nor this death and therefore no price of redemption Secondly the sacrifice of the Crosse was bloudy sharpe visible performed in one place but the Masse according to the
vse and that serueth both for instruction and also for comfort that we alwaies cast our selues vpon God and depend on him For it is blasphemous that the Papists haue done k In Psalterio beaâ—ae Mariae corrupting the words of that Psalme from whence this testimonie is alleged turning them thus O Lady in thy hands I commit my spirit vnderstanding the virgin Mary And let vs not doubt what shall become of vs when we are dead as the Heathen who haue no future hope so l Spartianuâ— in Adrianâ— Adrian the Emperour now at the point of death is reported to haue made these verses Animula vagula blandula Hospes comesque corporis Quae nunc abibis in locae Pallidula rigida nudula Nec vt soles dabis iocos which a Renerend * Doct. King now Bishop of London in his 8. Lecture vpon the Prophet Ionas Prelate of this land thus sometime englished My floting fond poore darling Bodies guest and equall Where now must be thy lodging Pale and starke and stript of all And put from wonted sporting But we be taught by the holy Scriptures that there is a kingdome prepared for vs Matth. 25. 34. and immortalitie purchased by Christ 1. Pet. 1. 4. Therefore let euery one make Dionisius prayer his owne Sweet Lord Iesu thy last word vpon the crosse bee my last word in this life and when my speech is taken away that I can vtter no more words accept the sighs and desire of my heart so that I may rest among those who shall come from the East and from the West and sâ—t down with Abraham Isaac Iacob in the kingdom of heauen Mat. 8. 11. Thirdly we must not listen and giue eare to the patrons and Vse 3. defendors of the apparition of Ghosts and spirits which they themselues first misâ—ed doe imagine that they bee the soules of men departed now broyled in Purgatorie or tormented in hell and would perswade others to enterteine the same error But it is without all controuersie that neither the soules of the godly nor wicked after they bee once dissolued from the body doe wander in earth for there is no returne from death Iob 20. 9. the spirit passeth and commeth not againe Psal 78. 39. and in what place the tree falleth in the same it lyeth Eccles 11. 3. So Dauid answereth the demand of his seruants asking why he mourned not for his young sonne being now dead when hee was before so sorrowfull Can I bring him againe any more I shall goe to him but he shall not returne to me 2. Sam. 12. 23. These visions then and apparitions are nothing else but the deceits and illusions of Sathan m Augustinus de Ciuit. Dei lib. 13. cap. 8. For the soules of the godly are at rest the soules of the wicked in torment vntill the bodies of the one shall rise againe vnto eternall life and of the other vnto euerlasting death Neither of n Tertullianus de Anima their owne accord nor by the commandement of any else doe they wander vp and down but euill spirits practise this craft to faine that they are the soules of the departed and if a o Chrysost in 8. Math. hom 29. serm 4. de Lazaro cry bee heard I am the soule of such an one this Proceedeth from the fraud and treacherie of the deuill For God doth not permit that any one once dead should come again and tell the liuing what things are there done and to this end that we should rather beleeue the Scriptures then any other reports And indeed from hence p Athanasius quaestionibus ad Antiochâ—nos quaest 11. ariseth many grosse errors for the deuils can take vpon them the shape of men and by this meanes spred abroad their lyes Therefore the voices which some say they do hear are nothing els but old wiues fables childish mockeries no smal number wherof haue been deuised by the crafty iugling and q Insigne exemplum de Monachis Aurelianeâ—sibus recitaâ— Sâ—â—idâ—nus lib. 9. 〈◊〉 annum 34. Et alterum Chitraeus de Parocho quodâ—m lib. de vita morte hanc flultitiaÌ„ nimâ—am hominum credulitatem salsè derideâ— Erasmus in Exorcismo siue Spectro similes olim in Pagâ—nis saâ—erdotilus fraudes deprehensas fuisse patefactas refert Theodoretus lib. 5. historiâ— cap. 22. S 〈…〉 plura desideret consulat Aretium problematuÌ„ part 2. loc 146. Titulo de spectras â—auaterum de spectris lemuribus c. cosening impostures of Baals Priests whereof both the records of our owne times and the histories of former ages will afford plentifull examples I conclude therefore with that religious and discreet admonition of Saint Augustine r De vnitate Ecclesiae cap. 16 Let no man say that therefore it is true because hee or shee affirmeth that sleeping or waking they haue seene such and such a vision but remoue farre out of your minds these either forgeries of deceitfull men or wonders of lying spirits Father into thy hands I commit my spirit I commend my spirit that is my soule for the word spirit is oftentimes in Scripture vsed in this sense as Eccles 12. 7. 1. Corinth 2. 11. Heb. 12. 23. and doth aptly expresse the nature thereof that it is spirituall and therefore immortall The soule is not subiect to death neither doth it perish with the s Tertul. de resurrectione carnis Irenaeus lib. 2. cap. 63. 64. 65. Cyprianus de duplici Martyrio Ambrosius de fide resurrectionis cap. 31. 32. Fulgentius ad Mominium lib. 1. Barnardus in 8. versuÌ„ Psal 91. body wherefore they are manifestly distinguished Gen. 2. 7. where Moses thus speaketh The Lord God formed man of the dust of the ground and breathed into his nostrels the breath of life and man became a liuing soule In which sentence there bee included three arguments confirming this truth the first the soule is not made of the earth but inspired of God the second that it is called an t Pelargus in locum Phagius in suis ad Paraphrasin Chaldaicam notis Imbreathing a diuine and heauenly thing the third and last in the word of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duall number signifying not life but liues long life this present now and the future hereafter Againe when Cain had murthered Abel his bloud is saide to cry vnto God Gen. 4. 10. and the word there vsed in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall is as much as to complaine for exceeding u Martyrium Abelis ad omnia mundi tempora pertinet nostras mentes de animae immortalitate futuro iudicio poenis de vita aeterna conuincit Buchalcherus in Chronologia griefe where there is no mention of the body but the bloud the receptacle of the soule if therefore it doth make complaint then liueth with God and accuseth his vnnaturall brother And so the soules of them that were killed for the
his enemies in loue prouided for his mother and disciple now in truth sweareth vnto the thiefe and by oath assureth entrance into Paradise c. O how great is this bounty of God how o Idem in meditationibus vnspeakeable the change wrought by the power of the hand of the most highest yesterday thou wert a thiefe in darknesse to day a Saint in brightnesse of light yesterday in the mouth of the Lyon today in the hand of the Mediator yesterday in the gate of hell today in the ioy of Paradise Now this name of Paradise is of a twofold acceptation or signification the one according to the letter a materiall and terrestriall place wonderfully situated p Tertull. in Apologet cap. 43. Lactâ—nt lib. 2. August lib. 8. super Genes ad literam cap. 10. de ciuitate Dei l. 13. c. 21. â—asilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 11. Suidas in vâ—ce Paradiso Bar-Cephas in suis de paradiso libris tribus Isidorus Hispalensis in Etymologico Francisus Iunius in exposiâ—â— 3. prim cap. Gâ—neseos toward the East in Eden the very storehouse of all delightfull pleasure vnder a sweet climate and influence of heauen and wished temperature of aire replenished with euer greene and flourishing trees casting forth most pleasant smell full of light farre exceeding all the delectable beauty and grace which sense is able to comprehend A diuine place wonderfully fitting that honorable estate of man wherein he was created c. and in which before the fall God set him as in a stately castle or pallace The other q Leo primus serm de conuersione latronis figuratiue and mysticall that heauenly receptacle wherein the faithful shal enioy eternall blisse 2. Cor. 12. 2. 4. Apoc. 2 7. And Christ hath opened vnto vs the way r Arnoldus Carnotensis de â—ltimis septem Christi verbis into this garden by the key of his crosse and death that so wee may bee made partakers of those good things which neyther eye hath scene nor eare heard nor can enter into the heart of man 1. Cor. 2. 9. And this is that Paradise which Christ here promiseth to the thiefe and this promise far exceedeth all humane possibility to make it good and is vttered not from the wood of the Crosse but the throne of power for now he who complayned before * Nam sunt qui hoc Christi verbum quarto in loco pronunciatuÌ„ existimaâ—t that hee was forsaken doth not entreate the Father in behalfe of the thiefe but by his owne authority taking away the guilt of all offences presently sanctifieth the wicked exalteth him to heauen and placeth him in glory Christ Iesus our Sauiour is not a bare and naked man but also true and euerliuing God For 1. the s Chimnitius in locis communibus parte 1. Danaeus Isagoges parte 1. l. 1. cap. 41. titles giuen him doe euince this truth as when hee is stiled Iehouah Esay 8. 13. Zach. 12. 10. Lord of Lordes Apoc. 17. 14. our righteousnes Ierem. 23. 6. the wisdome of God which is in God his Essence and therefore must Christ bee the sonne by nature 1. Cor. 1. 24. the searcher of the reines and heart Apoc. 2. 13. by his infinite knowledge foretelling things to come Math. 24. 2. Marc. 13. 2. and this is proper to God 1. King 8. 39. 2. His workes doe testifie his Godhead for hee created the world Ierem. 17. 10. all things in heauen and earth visible and inuisible Coloss 1. 16. and without him was made nothing that was made Iohn 1. 3. hee saueth vs Titus 3. 5. and giueth eternall life Iohn 10. 28. hee doth the same workes which the Father by equall power not by commandement from another but of his owne authority 3. His astonishing miracles are demonstrations of his Deity Iohn 14. 11. neyther doth hee worke them himselfe but giueth others also power to doe them in his name and this power is from God alone 1. Corinth 12. 9. Math. 10. 28. Act. 3. 6. And that it should be so was long before told by the Prophet Esay 61. 1. 4. He is eternall and therefore God this consequent was held to bee most certaine by the Iewes who belieued that Christ must abide for euer Iohn 12. 34. Ezech. 37. 25 Infinite and in all places Math. 18. 20. sustaining and preseruing all things by his prouidence and bearing them vp by his mighty word Heb. 1. 3. But I cease to adde more reasons for the confirmation of this point whereof none amongst vs maketh any question Vse 1 Let vs oppose the power of Christ against all the attempts of wicked men and temptations of the diueil whatsoeuer for who shall lay any thing to the charge of Gods Elect It is God who iustifieth Rom. 8. 33. neither can wee doubt of his merit or power not of his merit for hee is the beloued sonne Ephes 1. 6. not of his power for thus hee comforteth his Church My sheepe heare my voyce and they â—â—ow me and I giue them euerlasting life and none can pul them out of my hands Ioh. 10. 28. 2. We are not to be ashamed of Christ or by any feare drawn Vse 2. from our faith and confidence neyther in respect of the multitude or greatnesse of those who in the world set themselues against him Wherefore that exhortation of Saint Paul to his scholler is most excellent I charge thee in the sight of God which quickneth all thinges and before Iesus Christ who vnder Pontius Pilate witnessed a good confession that thou keepe this commandement to follow after righteousnesse godlinesse faith loue patience and meeknesse fight the good fight and lay holde on eternall life without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ 1. Timoth. 6. 13. 14. And doth himselfe openly confesse that he is not ashamed of the 〈◊〉 of Christ for it is the power of God vnto saluation to euer none that beleeueth Rom. 1. 16. And t Basilius Homilia de 40. Martyribus Eusebius hist Ecclesiast l. 8. cap. 3. hereof proceedâ—â— that speech of the Christians so often vttered when pâ—â—cuting Tyrants endeuoured eyther by the allurement of sweet promises or threatnings of dreadfull torments to draw them from their holy profession We are Christians And Ignatius u Iguatius stood so resolued that if the choice were offered hee had rather be a Martyr then a Monarch Vse 3 3 Our whole trust and confidence must bee setled on no man nor Angell whatsoeuer but Christ alone who is onely able to saue vs for hee is the way the truth and the life and no man commeth to the Father but by him Iohn 14. 6. neither is there saluation in any other name Act. 4. 12. for it pleased the father that in him should all fulnesse dwell and through peace made by the bloud of his Crosse to reconcile to himselfe all things both which are in earth and which are in
heauen Colosse 1. 19 20. who is made vnto vs of God wisdome righteousnesse sanctification and redemption as it is written let him that reioyceth reioyce in she Lord 1. Cor. 1. 30. 31. Verily I say vnto thee this day shalt thou be with me in Paradise Christ heard the x Bernardus de passione Domini cap. 9. request now not of a thiefe but his confessor his spouse and comforteth him with a fitting promise according to the petition made verily in truth I say vnto thee this day thou shalt be with me in Paradise To thee who diddest hang vpon the Crosse in torment with me thou shalt now bee in the Paradise of pleasure wonderfull loue exceeding goodnesse for he saith not thou shalt bee 〈◊〉 Paradise but in Paradise with me thou shalt be satisfied with the fruition of him whome thou desirest thou shalt beholde him in Maiesty whom thou diddest confesse when hee was in infirmity neyther doe I delay to performe that which I promise but to day thou shalt bee with me c. Thus sweet 〈◊〉 heareth promiseth giueth speedily c. This Con 〈…〉 not put ouer to y Arnoldus Carnotensis de septem vltimis Domini verbis Purgatory to sinne reuenging 〈◊〉 to darke and obscure places none contrary affected dare presume to alledge ought against this vouchsafed fauour The punishment of the Crosse nay grace not punishment abolisheth all offences and the soule now hastning to leaue the Tabernacle of the body willingly departed neyther did any feare of punishment molest or grieue the conscience which knew she was washed with the abundantly-flowing bloud of Iesus Christ The Souls of men so soone as they be loosned from the prison of the body are z either receiued into heauen do enioy y Laurentius Humfridus contra Campianum Ratione prima endlesse blisse or thrust downe into hell bee afflicted with eu erlasting torment For there be only two wayes the broad and the narrow two gates the wide and the straight Math 7. 13. Luc. 13. 24. two different conditions of men sheepe on the right hand and goates on the left two rewards after this life the crowne or condemnation two places the bosome of Abraham for Lazarus or the gulfe of hell for the gluâ—ton no a Augustinus Hypognosticcon lib. 5. third can bee found in Scripture and hee that is b Idem de peccatorum meritis remissione cap. 28. not with Christ cannot bee but with the diuell For the holy word of God propoundeth vnto vs but c Tilenus Syntagmatis Theolog parte 2. Titulo de Purgatorio a twofold time one of the race another of the goale of sowing and reaping of seedetime and haruest of labour and rest of the battel and the victory of the fight and triumph whereof that is limited within the boundes of this life Rom. 8. 18. Gal. 6. 10. and therefore this presently beginneth when we once haue ended the other And the Schoolemen themselues vnderstand none other vnder the name of their Viatores or Trauellers then such as yet liue in the world Therefore that Meteor or d Ignis fatuus Purgatorij imagined fire of Purgatory vanisheth commeth to nothing which the curious e Chemnitius in Exam. Consilij Trident. parte 3. tit ulo de Purgatorioâ— Plato in Phedone de Repub lib. 10. speculations of Philosophers f Tertullianus aduersus Hermogenem Patriarkes of heretiques the doubtfull g Chemnitius plenissime in examine consilij Tridentini parte 3. Titulo de Purgetorio disputations of some Fathers first kindled the vain toies and fables of lying h Homâ—rus Odyssea 11. Virgilius Aenead lib. 6. Poets tickling the eares of foolish men afterward nourished fained apparitions of Ghosts i Platzius in Luco suceiso errorum Pontificiâ—rum loco 76. and spirits and idle dreams of wel fed Monks increased at the last the k Chemnitius loco superius citato Schoole-Diuines quickned when it was dying whose learning proceeded from the Sorbon of Paris and consisted vpon a mixture of Scripture Philosophy much like a double formed l Cornelius Agriâ—pade vanitate scientiâ—rum cap. 97. Carniâ—cina Vtopiana Centaure and these hucksters of Gods word especially the latter sort violently wresting the scriptures vnto a strange sense with their Questions and Quodlibets haue exposed our holy faith and profession to the scorn dirision of Epicures and worldlings For of this Vtopian shambles of mens soules no one title can bee found in the bookes of the old new testament rightly vnderstood which notwithstanding they striue to hale by enforcement to the confirmation of their opinion Therefore for the remouing this error out of mens minds who are not besotted with their owne follies the strength of arguments the authority of Fathers the confession of the Patrons hereof themselues may bee effectuall Of all which somthing shall be said but very briefly following the maner of those who when they will sell a great m Athenagoras in Apologia prâ— Christianis quantity of corn or any other coÌ„modity bring but a little for a sample of the whole or make trial of wine or hony by the tasting of a small portion or of Cosmographers n Florus in prologo historiae suae Arguments who describing the globe of the habitable world comprehend the whole in a narrow table 1. Death taketh o Lectius in praescriptionibus Theologiâ—is contra fabrum away all the meanes of procuring saluation afterward for when wee are once departed from hence there is no place left for repentance satisfaction is to no purpose life is here either lost or p Cyprianus ad Demetrianum Iustinus Martyriâ— Dialogo cum Tryph one Iudaeo kept as God findeth thee in the day when he calleth thee out of the world so shal he iudge thee in the last and this is the vtmost bound of things q Augustinus de Fide ad Petrum DiaconuÌ„ belonging to happines for the time to obtain euerlasting life God hath giuen men only in this in which repentance also is auailable For a man may here forsake his sin and amend it which whosoeuer doth not now in the world to come hee may haue a sorrow for his offences but shal find no pardon at Gods hands there may be a prouocation to grief but no amend mentiof the will therfore the dead can receiue then no benefite from the care either of themselues or of others 2 God in Christ hath pardoned the sin and remoued the punishment it is therefore meere folly that any should bee disquieted in his mind seeking by what means of satisfaction he may deliuer himselfe out of Purgatory for the death of Christ is the remission of sins the abolishing of transgression the freedom from error the receiuing of grace therfore let vs then boldly without feare come vnto our Redeemer who by vndergoing the punishment without taking the offence hath remoued both the offence the