by any earthly tongue now left desticute of all worldly comfort yea and of Gods also complaineth and saith that he is forsaken because he was now in the houre of darknesse giuen ouer to the will of his persecutors and had none to help him Esay 63. 5. stucke fast in the deepe myre Psalm 69. 2. compassed about with the sorrowes of the graue and ouertaken in the snares of death Psal 18. 5. And in this word are obseruable two things first the word it selfe vttered secondly the precedent miracle The miracle was the supernaturall and prodigious eclipse of the Sunne for so S. Luke in expresse tearmes Cap. 23. 45. the Sunne was darkned and it is described by the greatnesse thereof darknesse was ouer all the earth or as some translate it ouer all that region by the continuance from the third houre vnto the ninth For the word it selfe the second generall point that is illustrated first from the adiunct of time in which it was spoken about the ninth houre Secondly from the formall termes in which it was deliuered and those expressed both in the originall tongue the Hebrew or rather Syriacke and in the Greek by interpretation Eli Eli Lammahsabacthani that is my God my God why hast thou forsaken mee And in them are considerable first the person complaynant Christ hanging vpon the crosse Secondly the person to whom the complaint is made God the Father my God Thirdly the matter of the complaint desertion why hast thou forsaken me Fourthly the grieuousnesse of the sorrow then felt expressed in the affectionate doubling of the wordes my God my God Fiftly his faith and patience signified in this pronoune my yea manifestly declared while he confesseth that hee is his God of whom he is forsaken Now from the sixth houre was there darknesse ouer all the land vnto the ninth houre For the better and more full vnderstanding of this place we must know that the Iewes in the latter times for before the captiuitie of b Hospinianus de origine progressâ— sestorâ— apud Iudaeos lib. 1. cap. 1. Babylon there is no mention made of houres in the Scripture deuided the c Censâ—rinuâ— do die natali c. 23. Ioh. Garcoeus de sphera mundi tâ—mporum ratione naturall day which comprehendeth the day and the night into foure and twenty houres and these againe into two d Cur in 24. horas dies distribuatur Mestlinus in Epitâ—me Astronomiae lib. 3. twelues so as they reckoned twelue from the setting of the Sunne to the rising and so many againe from Sunne-rising to Sunne-set whereof our Sauiour Christ saith in the Gospell Iohn 11. 9. are there not twelue houres in the day so their six a clocke is our twelue or noonetide And concerning this eclipse it was not naturall but miraculous For first no eclipse of the Sunne e Augustinus epist. 80. Chitraeus in 27. Matthaei Lucas Gauricus in Calendariâ— Ecclesiastico Sethus Calâ—iâ—ius in Isagoge Chronoâ— cap. 48. Garcaeus de Sphera Elias Rousuerus in Isagoges historicae lib. 1. Mestlinus in Epitome Astronomiae lib. 3. falleth out but at the new moone in the coniunction when shee commeth to those imagined knots which the Astronomers call the head and taile of the Dragon and is interposed diametrally between the Sunne and our sight and receiuing in her thicke body the sunne beames keepeth the light from vs and causeth by her shadow darknes in some climates But this eclipse fell out in the time of the opposition of these two lights For the Iewes solemnized the feast of Passeouer the fourteenth day of the first moneth Exod. 12. 6. and they vse f Mensisdicitur quaudo luna lustrata cursu suo solem est consequnia vndâ— Hebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur ficut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos moneth appellamus Henricus Wolphius de tempore lib. 1. cap. 3. Lalamantius de tempore cius partibus Varro de linguâ— Latâ—â—a lib. 5. Synodicall moneths the first day of which is the coniunction 2. No eclipse of the Sunne is vniuersall g Lucas Gauricus in Calendario Ecclesiastico eâ— Nicephorâ— Calisto Lâ—cus est historiae suae lib. 1. cap. 31. but this couered the whole earth with darknesse and that by the space of three houres For knowing that the body of the Moone is lesse then the Sunne the shadow it makes is sharper aboue then below in forme of a spire and couereth but a small part of the earth so that they who dwell without the compasse of it doe feele either none or very small defect of light but at this time the inhabitants of the whole earth were enwrapped in darknesse for h Diomsius Areopagita epist. 7. ad Polycaâ— puÌ„ si modo eâ—us sunt quae illi attribuuntur opera Vide iâ— eundem Georgij Pachymerae paraphrasin Maximi Scholia de his Sâ—â—das Iohannes de sacro Bâ—scâ— Iunctiâ—us â—â—â—as vinctus Hero in suis ad iâ—â—um scholijs Apollophanes being now with Dionisius Areopagita in Heliopolis a Citie of Aegipt obserued it and examining it according to the tables of Aridaeus a famous Astrologer in those daies which hee composed of the eclipses of the two lights the Sunne and the Moone perceiued that it was miraculous The constitution of Heauen at the time of the passion of our Lord Iesus Christ who was crucified in Ierusalem In the 34. yeere of his age but according to the vulgar accompt in the beginning of his 33. yeere the third day of Aprill at high noone when the 4000. yeeres after the fall of Adam and Eua our first Parents were exactly compleat and finished Gal. 4. 4. God said vnto the serpent I will put enmitie betweene thee and the woman and between thy seede and her seede it shall breake thy head and thou shalt bruise his heele Genes 3. 15. Christ was partaker of flesh and bloud c. that hee might destroy through death him that had the power of death that is the deuill Heb. 2. 14. The Sunne contrary to nature lost his light in the midde heauen at high noone not farte from the Dragons head when the Sonne of God brake the head of the Dragon at the full Moone at which time the Sunne cannot naturally bee eclipsed and therefore that darknesse was supernaturall The Moone cannot shine except shee receiue light from the Sunne therefore the same now being eclipsed shee at the same time vnder vs was bereft of her light among the Antipodes in Magellaneta neere the tayle of the Dragon when our Lord Iesus Christ felt the stinge of the venemous dragon or olde serpents tayle vpon the altar of the Crosse Saturne now began to arise vpon our horizon with a quaâ—tile malignant aspect and beheld the eclipse of both the lights and by these wee may gather how terrible the face of heauen was at this present Henricus Buntingus in Chronolog in Itinerario sacro 3. All totall eclipses of the Sunne are not onely seene but
De visibili Monarchia lib. 7. Saunders calleth great and excellent Martyrs No roome heere for the inconstant runagate Campian none for Garnet guilty and conuicted of so strange and hellish a treason as no former age can paralell except happily he be such a Martyr as was his miracle counterfeit and a wispe of straw And by no better right may either the youth Chastell or father Guiguarde infamous for their bloudy and vnnaturall murthers challenge to haue their memories regestred in the catalogue of Saints extolled by g In Apologiae pro Iohanne Chastello parte 3. 5. Vindiciae Ecclesiae Gallicanae Franciscus de Verrona aboue the common and vsuall condition of all other to be noble Gentlemen halfe Gods and their deeds heroycall and so exempt from any staine of sinne But why should we maruell at all these strange Paradoxes For h Prateolus lib. 3. cap. 19. Petilian worshipped Iudas Iscarioth who betrayed his Master as a Martyr a Deuill and the sonne of perdition Ioh. 6. 70. 17. 12. And they shall haue good leaue to be numbred among the antient Martyriani which were also called Satanists i Epiphanius Heresi 80 Augustinus de heresious cap. 57. because with all submisse humility they honoured Satan as protector of their liues and gouernour of all their actions But let these passe and receiue such reward at Gods handes as is their due Because such heretofore hath beene and may hereafter bee the estate of the Church that either through the good workes and purity of k Cyprianus epistola 9. the brethren she be clothed in white or died purple in the bloud of Martyres for among her flowers there be as well roses as lilies let the professors of Christian religion striue and with all diligence endeauour that none suffer as a murtherer or a theife or an euill doer or as a busi-body c. but if any man suffer as a Christian let him not bee ashamed but glorifie God in this behalfe 1. Pet. 4. 15. 16. then shall hee vndertake a good triall l Tertullianus libro ad Martyres De his à Gymnastica sumptis vocabulis Petrus Faber in Agonistica Et Hyronimus Mâ—rcurialis de arte Gymnastica of Maisterie whereof the liuing God is the cheife author the principall ruler the holy Ghost Christ Iesus the ouerseer who hath annointed vs with his spirit and brought vs sorth to this triall the reward a garland of eternity glory in heauen for euer and euer c. They crucified him and the euill doers one at the right hand another at the left In this action lyeth couered a secret misterie For vnder these two malefactors is represented the whole body of all Crux Christi Tribunal mankinde which may well be deuided into two sortes the godly and faithfull who shal be saued the wicked and vnbeleouers who must be condemned and the site and placing of them shadoweth out the difference of their estate For in this position of the m Leo primus serm 4. de passione 〈◊〉 Pelusiota â—pisiolarum lib. 1. epistâ—â— 255. 256. crosse is not obscurely shewed vnto vs that seperation which Christ shall in that day when he commeth to iudgement make of all men the faith of the beleeuing theife beinge a representation of such as shal be saued and the impiety of the n other blaspheming a figure of the damned For he shall appeare in the end of the world in the glory of the Father and flaming fire to take vengeance of those who haue not knowne God and obeied the Gospell and to be glorified in his Saints and made wonderfull in all that doe beleeue 2. Thess 1. 7. 8. Then shall he seperate the sheepe and put them at his right hand and the goates at his left these shal be cast into euerlastinge fire with the Deuill and his Angels and vndergoe that dreadfull sentence depart from me you cursed they shall be put in the possession of the kingdome prepared for them from the beginning of the world with that sweet n Duae sententiae ferentur in iudicio vltimo vna pro bonis altera contra malos sententia pro bonis haec continet primâ— amabilem vocationem venite Secund. diuinaÌ„ benedictionem benedicti Tert. paternam dilectionem patris mei 4. remunerationis retributioneÌ„ percipite 5. praemij assignationem Regnum 6. gloriae praeparationim quod vobis paraâ—um 7. aeâ—ernaÌ„ praedestinationem ab origine mundi In sententia contra malos 1. est à Deo separatio ite 2. maledictio maledicti 3. poena in ignem 4. liberationis desperatio aeternum 5. infelix assâ—ciatio paratum Diabolo Angelis cius Albertus in compendio Theologiae lib. 7. cap. 19. inuitation come yee blessed of my father Math. 25. 31. 32. 34. 41. c. And from hence two especiall doctrines doe arise After the ignominies contumelies sufferinges and afflictions of this life God will giue vnto those that are his rest and glory for to euery one that doth good shal be honor and peace and glory Rom. 2. 10. Glory in the soule and body In the soule for it shall haue the knowledge of God likenes with him and we o Nazianzenus shall see him at the last as he is and neuer be depriued of that sight 1. Ioh. 3. 2. face to face 1. Cor. 13. 12. euen behoulding him as with the eye who is neither comprehensible in humaine vnderstanding nor expressible by any word of man Then God p Bernardus in Psal 91. Sublatis omnibus imperfectionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuâ—us nunc est erodore tunc videbit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius hîc ect sperare obtinebit fiâ—miter id quô enitebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius est anâ—â—re tunc diliget perfectè vnde perfecta visio perfecta dilectio perfecta fruitio Tilenus 2. parte Syntagmatis Theologici loco de vita aeterna shall enlighten fully our vnderstanding with brightnes of wisedome gouerne our will and bound it in the limites of righteousness and quiet our affections so that they shall repose themselues in heauenly peace that whatsoeuer grace hath prepared and begunne glory may perfect And then wee shall bee freed from sinne and misery For as in q Danaeus de homine lib. 1. cap. 5. creation we were so made that we might not haue sinned and by the fall of Adam so corrupted that we cannot but sinne so being glorified shall be so restored that we shall not sinne at all For then shall we be perfectly regenerated Math. 22. 30. 1. Ioh. 3. 2. effectually gouerned in all our actions 1. Corinth 15. 28. and transformed into that Image according to which wee were first made that there might be in vs r Haymo lib. 1. de varietate librâ—rum cap. 1. light without darknes wisedome without errour life without death and be s Sancti duplicem glorificationis stolam habebunt vnam sp alteram carnis stola sp in
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
became a suiter intreating for them In the meane time knowing that God would bee the iust reuenger of this wickednesse left vnto him the iudgement against these desperate transgressors For it is very probable that he prayed not indifferently without exception for all but for the wretched and seduced multitude who were carried away headlong with an inconsiderate zeale and no deliberate and purposed malice And f Bernardus de passione Domini cap. 8. questionlesse this prayer of his was heard of the heauenly father whereby it came to passe that many dranke of that bloud to saluation which before they had shed Among many instructions which from hence might bee obserued As first that there be two kinds or sorts of sinners one voluntarily offending against the checke of their owne conscience and of purpose with deliberation wittingly and willingly running into all kind of euill and defiling themselues another transgressing of weakenesse and frailety seduced by the diuel and corrupted by his subtlety and yet g Idem in tractatu de praecepto dispensatione this not altogether excusable nor exempted from punishment for man should not bee ignorant of God his Creator and Redeemer yet he spareth knowing our weake condition Psal 103. 14. Secondly wee may learne by this example of Christ not too farre to aggrauate and augment the offences of a'ny For he frameth an excuse for his aduersaries and when hee might haue giuen them ouer to eternall destruction doth diminish and make lesse the heinousnesse of their sinne Thirdly the Scribes and Pharisies did sit in Moses chaire who wrote of Christ the Priests and people were auditors of his heauenly doctrine and beholders of his strange miracles which did testifie of him Iohn 5. ver 36. so that they could not be ignorant who he was but the sauing knowledge of Christ is an especiall gift of God exceeding all humane apprehension so that if he doe not vouchsafe to open the eyes of our vnderstanding wee cannot but continue in darkenesse wherefore when Peter had made that true confession how Iesus was that Christ the sonne of God hee is pronounced blessed for flesh and bloud reuealed not this secret vnto him but the father in heauen Math. 16. 17. For Nicodemus a great Rabbi and doctor in Israel doth very childishly trifle in the point of Regeneration Iohn 3. 4. And the Athenians famous ouer the world for their skill in Arts and all kind of learning laugh Paul to scorne discoursing of eternall life to come and the misteries of saluation and tearme him but a babler and word-sower Act. 17 18. 33. None can behold the sunne but by the benefit of the sunne none can h De Deo discendum quid de Deo intelligendum quam non 〈…〉 authore â—ognoscitur 〈…〉 a 〈◊〉 de Trinitate lib. 5. 10. know God without God enlighten them 1. Corinth 2. 14. Therefore the i Scotus quaestione prima in prologum sententiarum Pe 〈…〉 conclusion of the Schoole Diuines is true that there is some spirituall doctrine supernaturally infused necessary for a man so long as hee is a traueller wandring here vppon earth to which hee cannot attaine by any humane vnderstanding for Godlines is a great and deepe Mistery 1. Timoth. 3. 16. And for this cause our Sauiour Christ doth giue thankes vnto the father both for the hiding the same from some and opening it to others and ascribeth them both to his good pleasure And that can no way bee vnrighteous which pleaseth the most Righteous Math. cap. 11. verse 25. But to let these and other the like passe one thing shall be sufficient to obserue now That ignorance is here made the cause of that strange and horrible sinne whereby the Iewes laide violent hands vpon the Sauiour of the world and nayled him to the Crosse 1. Corinth 2. 8. and those not of the common sort or the barbarous Gentiles who knew not the true God but the chiefe amongst them and of most eminent note who read the Prophesies foretelling and describing most plainely the Messias euery Saboath in their Synagogues but without vnderstanding without affection From hence it followeth that the ignorance of God and of his will is the originall of all euill So the holy Ghost speaketh plainely that after the death of Ioshuah the Israelites did euill in the sight of the Lord serued their Baalims and forsooke the Lord the God of their fathers which brought them out of the land of Egypt c. and addeth the reason of all this they knew not the Lord Iudg. 2. 10. 11. Iob. 21. 14 maketh this the very root from which sprung all those outrages which the vndgodly doe commit and that desperately for they say vnto God depart from vs wee will haue none of the knowledge of thy wayes And Saint Paul laying forth the extreame lewdenesse of the Gentiles who liue in the vanity of their minds doth as it were point the finger at the originall when hee sayth hauing their cogitations darkened being strangers from the life of God through the ignorance that is in them Ephes 4. verse 17. 18. And this is the cause why God hath a controuersie with the inhabitants of the earth there was no mercy no truth no knowledge of him and from hence proceeded both those great euils of sinne amongst men dreadfull euils of punishment threatned of GOD Osea 4. 2. 3. Vse first Ignorance then is not as the Romanistes conceite themselues the mother of deuotion for how can that be acceptably worshipped which is negligently vnknowen you cannot be ignorant what Christ saith to the Sadduces that therefore they erre because they know not the Scriptures Math. 22. 29. And they are lyable to a grieuous punishment who know not God and are not obedient to the Gospell of our Lord Iesus Christ 2. Thess 1. 8. k Cardinalis Cusanus Impious then is that saying of Cardinall Cusan who affirmed that blinde obedience without any reason leading thereunto was the most perfect Dauid a man by whom the holy Ghost spake 2. Sam. 23. 1. was of a farre other iudgement who vpon his death bed bequeathed as a Legacie vnto Salomon his sonne this admonition know the God of thy Fathers serue him with an vpright heart and a willing minde c. 1. Chron. 28. 9. Let vs seeke to obteine all those good meanes by which wee Vse second may come to the true knowledge of God and suffer his word to dwell richly or plentifully in vs in all wisdome speculatiue for the informing of our iudgment and practise for the reforming and directing of our conuersation Coloss 3. 16. For the holy Scriptures are able to make wise vnto saluation 2. Timoth. 3. 16. And amongst the rest these are the most speciall First Feruent and humble prayer for if any want wisdome hee must aske it of God Iames 1. 5. So did Salomon for himselfe Lord giue thy seruant an vnderstanding heart 1. King 3. 10.
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
our outward estate and dispose therof Thus Christ commended his mother to the care of Iâ—hn the Euangelist by him to bee prouided for And God commandeth Ezechias now sicke to set his house at a stay Esay 58. 2. And this hath alwayes beene the practise of the godly to preuent thereby future inconueniences which might insue as appeareth in Abraham Cen. 25. 5. 6. and Dauid 1. King 1. v. 33. 34. c. 3 Wee must acknowledge and bewayle that time of our life which we haue formerly mispent so did the good theefe not trusting in any works or merites of our owne but craue pardonat Christs hands for all our offences committed It is a righteous confession of Bernard I haue liued wrâ—tchedly forgiue O Lord my transgressions it is sufficient for â—e vnto all righteousnesse to haue thee mercifull against whom I haue sinned And repent speedily life is here eyther lost or gained No repentance is too late so it be true so long as wee continue in this world yet put not off deluded by vain hopes thy conuersion vnto the last breath for why should we appoint that time in which wee are not masters of our owne thoughts 4 Pray feruently Christ out of the 22. Psalme powred forth the complaints of his soule vnto the father And for this cause haue in a readinesse some choice places of Scripture and by continuall meditation make them familiar vnto thee that they may bee helpes and furtherances in stirring vp and kindling thy deuotion Remember thy Creator in the dayes of thy youth Eccles 12. 1 for cursed is he that consecrateth the beautifull flower of his youth vnto the diuell and leaueth the corrupt dregs of old and decaied age for God Hide the commandements of God in thy heart thâ—â— thon sinne not against him Psal 119. 11. The p Gregorius magnus homiliâ— sexta in Ezâ—chielâ—m Word of God sheweth his nature in the reformation of thy life excellency in promises of reward dread fulnesse in terrors of punishment â—t is holy in precepts glorious in promises terrible in threatnings 5 Thirst after the kingdom of God and desire it as the Hart doth the forntaineâ— of water Psal 42. vers 2. For as those who trauell in the night doe long to see the morning arise and the day dawning so the godly wandring in the thicke misty darkenes of the world doe expect with desire that blessed light of which the Prophet In thy light weâ— shall see light Psal 6. v. 9. Wherof they haue some taste in thiâ— life as Peter in mount Tabor Matth. 17. v. 4. and Paul when he was taken vp into the third heauen 2. Cor. 12. v. 4. in that to come we shall behold the things themselues and bee partakers of the ioyes which now are not seene wherein no voyce of mourning shall be heard Esay 65. 19. but God shal wipe all teares from our eyes Reu 22. 4. and Christ our Lord set a crown of glory vpon the heades of his children 1. Pet. 1. 4. Monacha St Augustines q Augustin Conf. l. 9. c. 10. mother discoursing of these the like things with her sonne rauiâ—â—ed by the consideration therof brake forth What doe I here I am delighted with nothing of this life let vs fliâ— let vs flie from hence out of the miseries of this world to the eternall ioyes of heauen 6 When wee are tempted of the diuell let vs oppose against him this Consummatum est of Christ it is finished and driue him baeke with the word It is that rod and staffe by which wee are comforted Psal 23. vers 4. and sword of the spirite Ephes 6. 17. with which wee may fight prosperouslie against sinne and Sathan and a shield to those that trust in the Lord Prou. 30. 5. 7 Resigne thy soule to God and die in the middest of humble and hearty prayers As they who desire to sleepe quietly procure themselues a bed of soft feathers euen so those who would haue an happy departure out of this life and rest sweetly in Christ must be frequent and continually exercised in prayer Lord Iesus saith Stephen receiue my spirite c. and he fell a sleepe Act. 7. 60. And Polycarpus standing at the stake ready to be consumed to ashes giueth God hearty thanks that vouchsafed to make him worthy to suffer death for his sake Iohn Hus ledde forth to the place of his Martyrdome yeelded his blessed soule with these words Iesu thou Sonne of God who didst suffer for vs haue mercy vpon me It is reported of the Emperour r Gulielmus Zenocharus de vite Charâ—li 5. lib. 5. Charles the fift that a little before his death he had cominually in his month that of the Prophet In thee O Lord haue I put my trust let mee not bee confounded deliuer me in thy righteousnesse Into thy hands I commend my spirit thou hast redeemed me O God of truth And let vs all continue in prayer and supplications and sende Ioachimus Aâ—eust in Postilla libelle peculiari de Artc â—â—oriâ—ndâ— conscripte forth vnto God the sighes of sorrowfull and contrite heartes These are the heauenly weapons the spirituall defences and the diâ—iâ—â— Armour FINIS AMa amorem illius oui amore tui amoris descendit in vterum virginis ibi amorem suum amori tuo copulanitâ— humiliando se sublimando te coniungendo lumen suae aeternit at is limo tuae mortalitatis Augustinus de catechizandis rudibus MEditatio Dominicae passionis praecellit omnia mundi huius exercitia si cum deuotionis intimae feruore fuerit continuata conscientiam meditant is purificaet intellectum in omni cogitatione verit at is illuminat affectum in Dei amorem suauiter inflammat facit omnia huius mundi oblectamenta contemnere nulla quantumlibet dura vel contraria formidare libidinem exterminat luxuriam tam ment is quam corporis edomat invidiam fugat gulam refrenat auaritiam sedat acediam inflammat iram mitigat superbiam radicit us extirpat Mentem denique quam passio Christi veraciter occupat nulla rei carnalis passio fatigat Tritemius in Operibus spiritualibus homil 16. de Quadragesimae jejunio HOdie crux sixa est seculum sanctificatum est Hodiâ— crux fixa est Daemones dispersi sunt Hodie crux fixa est mors subuersa est Hodie crux vicit mors victa est Hodie Diabolus vinctus est homo solutus Deus glorificatus est Augustinus in sermone de Parasceue FINIS