that which he had forgiuen whatsoeuer he doth the holy Ghost speedily perfitteth seeketh supply of helpe from none other instructeth presently whom he enlightneth maketh vpon a sodaine fishermen fishers of men the ignorant able to teach In this grace expectation is not discouraged by delay neither is there any distance of time between prayer and performance Dauid saith I haue sinned the Prophet answereth the Lord hath put away thy sinne thou shalt not die What should I mention the Ninutites whose repentance found the reuersion of a denounced sentence against them What should I speake of those two transcedent-sinning Kings Achab and Manasses whose repentance such as it was God infinite in mercy refused not And among other examples of mercy this thiefe of whom we now speake offereth himselfe a testimonie of pardon an example of hope who mournefully seeking findeth and asking obteyneth This day shalt thou be with mee in Paradise He came to the crosse besmeared with the k Tanlerus in meditationibus vitae Iesu Christi cap. 43. bloud of others is washed with the bloud of Christ he came bloudily affected and enflamed with crueltie but was made milde hearted compassionate all possessed with loue c. He had but one member or part of the body free and came at the last howre of the day into the vineyard and yet so plyed his worke that he did his stint and receiued the wages before the other c. His prayer was humble and wise asking nothing but grace and mercy God therefore who knoweth the secrets of all hearts in his eternall wisdome heard him and opening the abundant rich treasures of his mercies giueth more then was desired O Lord how incomprehensible is thy goodnesse how gratiously hast thou shewed that thou wouldest not the death of a sinner but that he should turne and liue And by this shewing of loue God hath gotten vnto himselfe a l Granatensis postill paâ—te 2. fâ—ria 5. in câ—na Dom. canone 2. new name for before he was called the God of the righteous as the God of Abraham of Isaac and Iacob and saith that this is his name and memoriall for euer from generation to generation and was named their God because he shewed his sweet loue and almighty power in comforting and defending them after an especiall manner but now when he saith that he came not to call the righteous but sinners to repentance Matth. 19. 13. is not onely the God of the righteous but of sinners also as those whom he hath saued by his death healed by his wounds and redeemed by his bloud Thus he openeth his bowels thus he offereth to his the abundance of his mercy Adde this if you thinke so good Christian Reader to the like whereof I haue spoken before in the first word and tenth obseruation or doctrine where also the vse and application is set downe yet I would not let passe this exposition conteyning both matter of wholsome instruction and much comfort This day shalt thou be with mee in Paradise It is not to be passed ouer sleightly that Christ promising heauen to the thiefe yea confirming it by oath yet doth neither ease in any part nor take away that corporall torment which he suffered For now hee hangeth pale and wan with a torne body waiting for the last office of the hangman executioner and a little after the souldiers came and brake the legges of him and his fellow to hasten their death Ioh. 19. 32. because it was the day of the preparation before the Sabaoth and that the bodies might not remain vpon the Crosse on the Sabaoth for which there was a particular and speciall law Deut 21 23 and obserued of Ioshua cap 10. 26. yet trusting in their owne righteousnes by vnrighteously murthering of Christ they brake the whole law of God streyning a gnat and swallowing a Camel Math. 23. 24. Wee are not to measure the greatnesse of Gods loue towards vs by the scantling of our sense and feeling the same For oftentimes he suffereth those to bee most grieuously afflicted whom he most entirely loueth The word deuideth and m Lutherus in locis classe 3. titulo de cruce calamitate distinguisheth of Tribulation into the beginning and the end and this direction must be ours and not follow herein our owne conceit which thinketh euery euill wee suffer to be infinite and of euery Mathematicall pricke maketh an endlesse line so vnskilfull is our reason death pestilence famine hatred contempt of the world and such like are indeed euill and if wee doe make reason iudge in these wee must of necessity faint vnder the burden but for helpe wee are to lift vp our eyes vnto the hils and listen to that voyce I am the Lord thy God and therefore we must iudge of the Crosse as it is in relation and reference vnto Gods sauing helpe and louing kindnesse for when the Lord doth sometime hide from vs his fauourable countenance this is no argument of direction that hee hath forsaken vs but of dispensation disposing all things to our good and benefit who absent and present worketh our saluation Iob. complayneth 9 17. he destroyeth me with a tempest and woundeth mee without cause hee will not suffer me to take my breath but filleth mee with bitternesse yet neuerthelesse the man so perplexed is tenderly beloued cap. 42. 8. 12. 1 The vse of this doctrine is twofold first this may serne to abate the ouer ranke censures of wanton heades who iudge all castawayes and reiected of God that are afflicted and from this imagination was that outcrie bred which some made against the Galilaeans whose bloud Pilate had mingled with the goare of the beasts sacrificed and those eighteene vpon whom the Tower of Siloam fell that they were more grieuous sinners then all the rest But Christ represseth this malepert and ouer sawcy censure by adding a wholsome admonition that they who brought this tidings should themselues speedily repent lest they also perish Cursuos affligi patitur Deus rationes à Chrysostomo vndecem afferuntur in Homiliae 1. ad Antiochenos de verbis Apostoli vtere pauco vino c. Luke 13. 1. 2. For the calamities which befall any one should be sermons of repentance vnto eueryone because they are inflicted that by them wee might conceiue the sharpenesse of Gods seuerity against sinne For all who are distressed are not to be thought without difference wicked because whom the Lord loueth hee doth chastice Prou. 3. 10. and by many tribulations wee must enter into the kingdome of heauen Act. 14. 22. Vse 2 The second vse is for instruction teaching vs to seeke out some certaine signes and tokens whereby wee may be assured that in all our sufferings God doth remember his mercy and euen then when hee seemeth to deale most rigorously with vs and of many these few may giue some contentment 1 When he enableth vs to beare whatsoeuer burden is Grineus in commentarijs ad Prophetam
a perpetuall ministerie by which the eyes of the Gentiles should bee opened that they might be conuerted from darknes to light and brought from the power of Satan vnto God that they might receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in him Act. 26. 18. whereof is a notable remarkeable example of the people Publicans and souldiers Luc. 3. 10. 11. and those Iewes who so vehemently desired that Christ might bee crucified and Barrabas a theefe and murderer let loose Act. 2. 36. 41. We obtaine the second freedome when he giueth sauing 2. Liberatio à peccato faith by which we embrace the pardon of our offences and being regenerate the holy Ghost doth so abate and represse the power of sinne that it beareth not rule in vs. And in this sence we are said not to sinne 1. Ioh. 3. 9. because it reigneth not in our mortall bodies that we should obey the lustes thereof so that though in the flesh we serue the law of sin yet in the minde we serue the law of God Rom. 6. 12. 7 23. and so offend not stubbornely and obstinately but bewayle our corruption and bee exercised in continuall repentance For the third deliuerance it shall bee performed when 3. Liberatio à corruptione morte God by his mighty power doth raise our putrified and corrupted bodies from out of the earth vnto glory For then shall we all be Iust Esay 60. 21. the sonnes of God and of the resurrection equall vnto the Angells Luk. 20. 36. That as we haue borne the image of the earthly so shall we beare the image of the heauenly c. And when this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall be brought to passe the saying that is written Death is swallowed vp in victorie r Deridet Apostolus morteÌ„ quae gloriabatur quasi victriu â—cciso seruatore posito in sepulero Arnoldus Carnotensis de oparibus sex dierum O death where is thy sting O graue where is thy victorie The sting of death is sinne and the strength of sinne is the Law But thankes bee vnto God which hath giuen vs victorie through our Lord Iesus Christ 1. Cor. 15. v. 49. 54. 55. 56. 57. From hence we may behold as in a glasse the exceeding iustice mercy wisdome and trueth of God iustice for his First vse wrath could not be appeased nor sinners receiued into fauour without a full and perfect satisfaction made for transgressions committed and therefore hath punished the iniquities of all mankind in his sonne neither doth hee acknowledge or receiue any but such as are clothed with his obedience For the offence committed against the greatest good was to be recompensed with the greatest punishment of the offendor that is the extreame destruction of the nature transgressing for the reward of sinne is death Rom. 6. vers 23. Mercy for s Augustinus in meditationibus when we were dead in trespasses and sinnes wherein in times past we walked according to the course of the world and after the Prince which ruleth in the ayre euen the spirit that now worketh in the children of disobedience c. and were by nature the children of wrath c. God rich in mercy through his great loue wherewith he loued vs c. hath quickned vs in Christ by whose Grace wee are saued and hath raised vs vp and made vs sit in the heauenly places in Christ Iesus c. Ephes 2. 1. 2. 3. c. And this is that bottomlesse depth t Bonauentinae De stimulo amoris diuins parte 1. cap. 2. Bernardus ser in 4. feria Hebdomadis Panosae of mercy which cannot bee sounded for the father that he might redeeme a seruaunt spared not his owne sonne not the sonne himselfe Wisdome for God did so temper and intermingle his iustice and mercy in this worke of redemption that he remained both infinitely iust and infinitely mercifull Infinitely iust for he punished our sinnes to the full infinitely mercifull laying this burden not vpon vs but vpon our pledge and suerty Christ Iesus for we all as sheepe haue gone astray we haue turned euery one after his owne way and the Lord laid vpon him the iniquitie of vs all Esay 53. 6. And this is that wonderfull worke of God which the Angels bowing themselues downe with reuerence desire to behold and that misterie of godlinesse dimly shadowed by the two cherubims couering the propitiatorie of the Arke of couenaunt a type of Christ and turning their faces one toward another as desiring to looke into it Exod. 25. 20. Trueth For God requireth the deserued punishment our surety vndertaking for vs hath deriued the same together with our sinnes vpon himselfe according to that decree that the breaking of the serpents head should not be without the bruising of the heele of the seede of the woman Gen. 3. 15. euen Christ whom God sent at the fulnesse of time Gal. 4. 4. and he by death ouercame him the deuill who had the power of death Heb. 1. 14. and therefore tooke vpon him our nature For u Thaeodoretus bare man could not heale so deepe a wound because in Adam all haue sinned are corrupted in the roote and conceiued in iniquity Psal 51. 6. neither was this in the power of any Angell a finite creature vnable to beare an infinite punishment or to vphold it selfe from falling For Angels x Augustinus in Enchiridis cap. 100. Fulgentius ad Trasimundum Regem lib. 2. cap. 2. stand by that grace by which we were raised Such an one therefore was to bee sought for whose benefit might renew wisdome informe and power confirme the creature so as eternall equalitie might iustifie the wicked trueth instruct the ignorant strength confirme the weake and he must be not onely man but G 〈…〉 such an helpe did both our nature and case require For neither could y Augustinus Maiesty without humilitie nor humilitie without maiestie restore mankinde therefore is God said to redeeme the Church with his owne bloud Act. 20. 28. and hee is that lambe killed from the beginning of the world Apoc. 13. 8. who was not taken by the handes of the wicked otherwise then deliuered by the determinate counsell and foreknowledge of God and so crucified and slaine Act. 2. 23. 4. 28. For so it was foretold by the mouth of all the Prophets Act. 3. 21. euen that Christ should suffer neither could it be but that the euent must answer the infallible praediction Luc. 24. 26. So he suffered necessarily though by no necessitie That thus the iustice the mercy the trueth and wisdome of God might be made knowen and our freedome from bondage procured 2 Hereby appeareth how z Bernardus in natale Domini serm 3. 6. grieuous a thing sinne is and how Second vse odious vnto God for deepe must needs those wounds be which could not be healed but by
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
King 10. 1. Cyrus the Persian 2. Chron. 36. 22. and the Cananitish woman whose vndaunted faith did and suffered great thinges remouing those r Chrisost homil 20. in Epist ad Hebreos vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particularitatis tentatio Non sum missus nisi ad oues perditas domus Israelis mountaines of two feirce and stronge temptations one of particularity the other of Indignity Math. 15. 28. and so made it apparant that the heathen had right to begge the blessing which was giuen the Iewes by promise and that the crummes of Gods mercy did belong also vnto them And S. Chrysâ—st 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 ere 〈◊〉 liberorum abijcore catellis the wise men of the East who came to seeke Christ directed through the guidance of a starre p Sermone ei◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the entrance of the Gentiles vnto grace and the dissolution of idolatrie who were wonderfully called taken out as it were from the depth of hell and thus is fulfilled the propheticall prayer of Noah For God hath perswaded Iaphet to dwell in the Tabernacles of Shem Gen. 9. 27. And they who in times past were not a people are now the people of God c. yea a chosen generation a royall priesthood a holy nation Osea 2. 23. 1. Pet 2. 9. 10. And it is obserued by some of the q Paula Enstochium ad Mâ—rcellam suadentes vt migrent Beth-lehem apud Hieronimum tomo primo Epistolarum Augustin bomilia dominicae 2. post festum Trinitatis de plaga deâ— auncient Fathers that after Dauid had numbred the people and the reuenging pestilence raged amongst them the destroying Angell stretching forth his sword to punish the wicked Citie appointed the threshing floore of Araunathe Iebusite for the site of the temple and a place where an Altar must be built and sacrifice offered to appease the wrath of the almightie euen then signifying that the church of Christ was not to be confined within the territory of Israell but should be spred also amonge the nations which thing the Apostle maketh more plaine and apparant sharpely reprouing the Iewes for the contempt of the Gospell thrusting the same from them c. and thereupon turned vnto the Gentiles Act. 13. 46. and yet for greater confirmation of this point r Georg. Wirth in Harmonia Euangelij lib. 1. cap. 3. Aquinas in Cathena Christ our Lord and Sauiour was contented to discend according to the flesh as well of Ruth the Moabite Rhahab a Cananite harlot Tamar an incestuous person as of the holy Patriarkes and Kings Dauid Abraham Isaac Iacob Iehosophat Ezechias c. Math 1. 5. Thereby manifestly declaring that he came into the world to saue sinners and gather to himselfe a Church from amonge the Gentiles that where sinne abounded there grace might ouerflowe Rom. 5. 20. And at the very end of his life when he was ready to die and to suffer for vs hee consecrated all nations by the s Hyronomus tomâ— 1. EpistolaruÌ„ in Epitaphio Nepotiâ—ani title of his crosse written in Hebrew Greeke and Latine tongues spred wide and farre ouer the face of the 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 5â— obscure prophesie of the Gospell of Christ to be published in 〈◊〉 languages that euerie tongue might confesse that Iesus is the King of Kinges to the glory of the Father Philip. 2. 1. And therefore should no more be said God is knowne in Iudah his name is great in Israel in Salem is his Tabernacle and his dwelling in Syon Psal 76. 1. 2 but from the rising of the Sunne to the going downe of the same his name is great among the Gentiles Malach. 1. vers 11. u Hyronimus Epistola ad Saluianum Iudges cap. 6. 37. 39. For the Church is remooued from the streight and narrow inclosure of circumcision into the large and wide boundes of vncircumcision neither hath God rained now only vpon the slâ—â—ce of the Iewes but also vpon the floore of the Gentiles Vse 1 1. God is no respecter of persons but offereth his mercy to all beleeuers for so he loued the world that he gaue his only begotten sonne that all that beleeue in him should not perish but haue euerlasting life Ioh. 3. 16. Who is the Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betweene God and man and gaue himselfe a â—ransome for all men to be a testimony in due time 1. Tim. 2. 6. So that now there is neither Grecian nor Iewe circumcision nor vncircumcision Barbarian Scithian bond free but Christ is all in all thinges Colos 3. 11. and we all one in him Galath 3. 28. Vse 2 2. Herein is shewed the vnmeasureable mercy of God who doth chose vnto himselfe a Church of the weake sinners and his enemies Esay 56. 3. 4. Rom. 5. 8. 10. and this loue or mercy appeareth not that we loued him but hee loued vs and sent his sonne to be a propitiatior for our sinnes 1. Ioh. 4. 10. For they that were without Christ and aliants from the common-wealth of Israell and strangers from the conenaunt of promise and were without hope and had noâ— God in the world now in Christ Iesus are made neare by his bloud Ephes 2. vers 12. 13. Vse 3 3 This should stirre vs vp both to holinesse and innocency of conuersation because the grace of God which bringeth saluation to all men hath 〈◊〉 appeared and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viuendum Sobriè quo ad nos ipsos in munditia cordis custodia oris disciplina corporis Iusse quae ad alios tribuendo Superioribus obedientiam Paribus concordiaÌ„ Inferioribus beneuolentiaÌ„ Prè quo ad ad DeuÌ„ reddendo illi Honorem vt creatori AmoreÌ„ vt RedeÌ„ptori Timorent vt Iudici teacheth vs that we should deny in godlinesse Obedience and worldly luster and liue soberly and iustly and godly in this present world looking for the blessed hope and appearing of the almighty God and of our Sauiour Iesus Christ who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Tit. 2. 11. 12. 13. 14. x Augustinus sermone de teâ—pore 29. 114. Acknowledge therefore ô man thy value and thy debt and seeing so great a price is paide for thy freedome and redemption be ashamed of sinne which is thy thraldome and be carefully heedfull that the Deuill wound not that which God hath healed least by the consent of thine heart and transgression of thy body thou be found to performe that seruice to thine enemie which thou owest to thy Lord. And also to a most religious and carefull thankefulnesse wee are made a chosen generation Thankfulnes a royall priesthood and holy nation a peculiar people that we should set forth the vertues of him that hath called vs out of darkenesse into his maruay lous light 1. Pet.
ad Nisseni libellum de hominis opificio annotationibus dissolued and to remooue out of the weake and fraile house of this mortall life that hee might dwell for euer with God the eternall creator and Iesus Christ his redeemer Philip. 1. 23. Let vs therefore runne speedily with the Apostle vnto the goale and to the h Bernardus de ascensione ser 4. 6. reward of our high calling not by the steps of our body but the affections desires and breathlesse sighes of our soule For God the Father doth expect vs as his children and heires that he might set vs ouer all things God the Son expecteth vs as his brethren and coheires with him that hee might present vs vnto the Father the fruit of his birth and passion God the holy Ghost expecteth vs who is the loue and gratious goodnesse by which we were predestinated from all eternitie and no doubt will haue this benefit fulfilled the whole companie of heauen attendeth for vs and desireth our comming Let vs therefore our selues in most earnest manner desire and long for the same The wicked shall be tormented with such punishment as Another obseruation can neither be i Quantitatem qualitatem poenarum infornalium nulla mortalium assequi potest cogitatio nulla exprimere oratio Augustinus serm 8. de tempore de speculo peccatoris cap 3. Generalitie of the punishmeÌ„t of the wicked conceiued nor expressed and in that day of reuelation and the iust iudgement of God be inflicted vpon them which the Apostle expresseth vnder the tearmes of Anger wrath tribulation and anguish Rom. 2. 9. 10. intollerable and aboue measure grieuous and that in respect of the generalitie diuersitie sharpnesse and continuance of the same and the company among and with whom they shall bee suffered All which seuerall points may easily bee confirmed by the testimonies of holy Scripture the pure fountaines of Israel without borrowing any thing from the muddy puddles of humane conceit Therefore for the generalitie of these punishments it is of large extent reaching to the soule and bodie to all and euery seuerall parts of the one and sundry faculties of the other when both shall be cast into hell fire Matth. 10. 28. The diuersitie is Diuersitie manifold fire vnquenchable the worme neuer dying Esay 66. 24. brimstone Apoc. 19. 20. k Fletus ob ignem qui non extinguitur stridor ob vermem qui non moritur fletus ex dolore stridor ex furore Vide Gregorium de poenaruÌ„ diuersitate Moral lib. 9. cap. 27. dialog lib. 4. Augustinus de Baptis contra Donat. cap. 19. Isidor Hispal de summo bono lib. 1. cap. 32. weeping wayling gnashing of teeth Luc. 13. 28. outward darknesse Matth. 22. 13. and those inflicted according to the proportion of the sinne Therefore our Sauiour Christ saith it shall be easier in the day of iudgement for Tyrus and Sidon Sodome and Gomorrha then for Bethsaida Corazim and Capernaum despisers of the Gospell Matth. 11. 21. c. The sharpenesse vnestimable for hell and the vnsufferable torture of the damned doth without mercy afflict those whom it once taketh hold of in so much that men for the greatnesse of the paine seeke death and cannot finde it desireth it but it fleeth from them Apoc. 9. 6. And a liuely example is l De hac paraboli vide plum moâ—eratum iudicium Augustini lib. 8. de Genesi ad lineram cap. 5. Continuance propounded vnto vs in the person of the rich glutton who by his gesture and the effects sheweth the exceeding greatnesse of his intollerable torment and is said to desire but a litle refreshing a drop of water and cannot obtaine it Luc. 16. 24. The continuance that is endlesse for the punishment though m Gregorius Magnus homilia 6. in Ca 〈…〉 cum Salomnus Paulinus de obitu Celsi Dorotheus doctrina 12. neuer so great yet would be tollerable if there were hope to those miserable wretches of deliuerance but from this they are eternally excluded Wisdom 3. 13. the tormenting fire shall be vnquencheable Matth. 13. 30 the shame euerlasting Dan. 12. 2. the destruction eternall 2. Thess 1. 8. the smoke of the torment shall ascend for euer Apoc. 14. 11. neither are the n Augustinus serm 57. tormentors at any time wearyed neither can the tormented die for there the fire doth so o Tertull. Apologet cap. 45. Ignis arcani subterraneus thesaurus ad poenam destinatus consume that it doth not waste so spend that still it is renued so destroy that it preserueth and the life of those miserable ones made immortall that their punishment might bee endlesse and that iustly For man sinned against the eternall infinite God therefore must the punishment of the offence be eternall and infinite and he p Agitola est haec quaestio Augustini teÌ„poribus an iniusium non sit pro peccatis quamlibet magnis parmo tempore patratis poena damnari sempiterna lib. 21. de Ciuitate Dei cap. 11. Albertus in compendio Theologiae lib. 7. cap. 21. worthy whose life was dead in sinne that his death should liue in torment And this is agreeing with the strict iustice of God that they should neuer be freed from punishment whose minde in life was neuer free from transgression neither should they haue any end of reuenging paine who while they might would neuer make an end to prouoke God by offending woe to those for whom those hellish torments are prepared better they had neuer beene borne then euer bee enwrapped in them The societie and Society company with whom they shall be are the Deuill and his Angels Math. 25. 41. thrust downe into hell deliuered to the chaines of darknesse reserued to damnation 2. Pet. 2. 4. to euerlasting chaines Iud. vers 6. where the q Bernardus in sermonibus satyre shall call to his fellow one to another deuill to deuill smite teare rent kill spoile Esay 34. 34. where the wicked shall haue no rest night nor day Apoc. 14. 115. but be alwaies in sorrow and mourning where r Hugo de anima shall be griefe intollerable incomparable stench dreadfull feare death of soule and body without all hope either of pardon or mercy This may serue for an effectuall and piercing sermon of Vse repentance and be as the loud voice of a cryer in the wildernes of this world sounding into the eares of man Amend For the wicked shall goe to hell and all the nations that forget God Psalm 9. 17. Fruitlesse trees are cut downe and cast into the fire Math. 3. 10. Listen therefore and be attentiue vnto the Apostles admonition Take heed Brethren least there bee at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you bee hardned by the deceitfulnesse of sinne Heb. 3. 12. For this life
which they wished might be vpon them and their children the sonne of God prayeth might bee for them When Moses and Aaroa s Origenes in Matthaeum beheld the wrath of God kindled ready to deuoure the people they hasten into the Tabernacle the one to pray the other to sacrifice and became mediators betweene God and them That which these two did in the wildernes the same Christ performed in mount Caluary For when he saw the elements troubled the lights of heauen darkned the earth tremble and all creatures in a sort prepared to bee reuenged vpon the wicked vniustly putting him to death hee stoppeth their course and withholdeth them from the intended purpose Father forgiue them None t Augustinus tractatu 31. in Iohannem now can despaire to obteine pardon of his sinnes when he doth remember that those who killed the Lord of life are washed from their sinnes with the bloud which they shed Of these three thousand are conuerted by one sermon of Peters beleeue and repent Act. 2. 41. They u Bernardus serm 3. super Missus est cannot perish for whom the sonne of God hath prayed that they might not perish for whom the Father hath giuen the Son to death that they might liue Righteousnesse and x Arnoldus Carnotensis de septem vltimis Christi verbis peace are met and kissed ech other and Christ hath made himselfe a faithfull pledge for vs captiues and the Letter Patents for the pardon of the sinnes of mankind is strongly confirmed written in the Parchment of Christ crucified with his owne bloud and vntill this day the scale thereof perfect euen the wound of his side which he presenteth alwayes in the sight of his father And therefore our Testator hath conueied the perpetual inheritance of this mercy grace vnto all succeeding posterity c. Let vs not then vtterly be dismayed and cast down seeing we haue such an Aduocate Iesus Christ the Righteous 1. Ioh. 2. 1. making intercession for vs. Rom. 8. 34. and abiding for euer hath a Priesthood which cannot passe from one to another wherefore hee is able perfectly to saue them which come vnto God by him c. Heb. 7. 24. 25. and calleth all who labour bee heauy burthened and grone vnder the heauy weight of their sinnes and promiseth rest vnto them Math. 11. 28 y De hac scripturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Iohannu Gersonu Tractatus For there is no malady which the Almighty Physitian can not heale and therefore Cain did God wrong when hee saide his iniquity was greater then could be forgiuen Gen. 4. 13. yea that horrible fact of Iudas the superlatiue of all wickednesse when treacherously he betrayed his Lord and Master did not z Ambrosius de Poenitentia Nyssenus in ratione contra cos qui alios acerbius iudicant Augustinus in libro 5. Homiliarum homil 27. shut him out of heauen and from hope of mercy but his impenitency and despaire after the deede committed when he became his owne executioner Math. 27. 5. Act. 1. 18. Let vs striue therefore to bee resolued of the loue of God towards vs who is so a Fulgentius Epistol 7. cap. 4. good and mercifull as hee is Almighty and infinite but neither the goodnesse of the Almighty can be ouercome nor the mercy of the infinite brought to an end Let vs then take words with vs and turne vnto the Lord say vnto him Take away all our iniquitie and receiue vs gratiously Osea 14. 3. For with him is compassion Dan. 9. 9. He is the father of mercies and the God of all comfort 2. Corinth 1. 3. and of forgiuenesses Nehem. 9. 17. to whom if we confesse our sinnes hee is faithfull and iust to forgiue them and gurge vs from all iniquity 1. Iohn 1. 9. faithfull b Grineus in primam Epistolam Iohannu shewing himselfe so to be when hee fulfilleth his promise of pardoning offences iust requiring the Righteousnesse of Christ which is made ours by imputation and testifieth his Iustice to bee satisfied c. For the case c Sidoniue Apollinaris lib. 4. Epist 14. doth not so stand with vs before the heauenly Iudge as before an earthly for whosoeuer to this confesseth his fault hee is conuicted from his owne mouth and receiueth the sentence of death but hee that acknowledgeth his sinne vnto God is cleared and absolued Therefore let vs open vnto Christ the putrified soares and rotten vlcers of our consciences for he will heale them and come with boldnesse vnto the throne of Grace that wee may receiue mercy and finde grace to helpe in the time of neede Heb. 4. 16. Of this more hereafter in the third word of Christ and of it I haue spoken in the Exposition vpon Psal 130. For they know not what they doe What is it oh Lord thou d Arnoldus Carnotenjis de 7. vltimis Christi verbis sayest thou accusest not these thy cruell aduersaries thou seekest not reuenge thou excusest thou doest extenuate and lessen the greatnesse of their conspiracy and take from the wicked their hereditary burthen thou doest not lay against them their malitious offence but rather iudgest it to bee pardoned because thou doest affirme it ignorantly committed but where is that which before thou spakest If I had not come and spoken vnto them they shoulde haue had no sinne but now they haueseene and hated mee and my Father Iohn 15. 22 They saw indeed and hated thee and euery Saboath read and expounded those things which Moses and the ancient Prophets writ of thee Thou wentest into their Synagogues and as was apparant didst expound the booke of Esay not as one receiuing vnderstanding from the writings of others but from the abundance of the spirit in thy selfe Luke 4. 17. How could they be ignorant of thee when they themselues asked the question how thou knewest the Scriptures and neuer learnedst them Iohn 7. 15. And this indeed was a sufficient proofe of thy diuine wisdom that they did not at any time see thee ascholler learning the principles of knowledge in their schooles and yet themselues bare witnesse with astonishment of thy skill in the law and approued the same Math. 13. 55. And what reason can there be of doubt what cause of ignorance when the blind receiue sight the lame walke the lepers are clensed the dead arise the Gospell is preached to the poore But neither perswading signes nor miraculous workes can preuaile with such who are obstinate and will not vnderstand and although the e Caluinus in Harmonia Euangeliorum Pareus in 1. Cor. 2. 8. authority of the Mediator did remoue the weight of this great and heauy offence yet the rebellious and stubborne infidelity was not excusable of it selfe But when Christ beheld the people and the souldiers with a blind and furious violence to rage against them though they were not acquited in respect of their ignorance yet hee did so pitty them that he
question how she should conceiue since she knew not a man thus resolueth her doubt The holy Ghost shall come vpon thee and the power of the most High shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the sonne of God Luk. 1. 35. First from hence wee may gather an vndoubted assurance of Vse 2 our saluation For as by the offence of one which is Adam the fault came vpon all men to condemnation so by the iustifying of one Christ Iesus the benefit abounded toward all men to the iustification of life as by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Rom. 5. 18. 19. He hath deliuered vs Heb. 2. 14. and blotted out the hand writing which was against vs Coloss 2. 14. Let vs therfore striue that we may be found in him not hauing our owne righteousnesse but his Philip. 3. 9. For the Lord payed the seruants debt the iust suffered the offendors punishment he bare our sinnes vpon his body on the tree and by his stripes we are healed 1. Pet. 2. 24. Vse 2 Secondly this is vnto vs an vnspeakeable comfort the body and soule of Christ our mediator was sanctified in the conception therefore are they a holy and spotlesse sacrifice whereby all our corruption is purged and his bloud doth clense vs from all sinne 1. Iohn 1. 7. By which we that once were farre off are now neare c. for he hath reconciled vnto God both Iew and Gentile by his Crosse Ephes 2. 13. 16. Christ his death hath freed vs from death his life from error his grace from sinne c. Vse 3 Thirdly the fulnesse of his saluation and innocency doth clense our poliuted Masse and at the last shall wholly and perfectly deliuer vs from corruption and by the same spirit wherewith the word sanctified his owne soule and body shall hee in the time appointed of God restore also our soules and bodies vnto his image 1. Corinth 15. 49. 50. For flesh and bloud u Tertullianus de resurrectione vnderstanding the sinnefull quality and not the essentiall substance cannot enter into the Kingdome of heauen Sweete are those words of x Bernardus in sententijs Barnard Mankind was sicke of a threefold disease in his beginning middle and end his birth vncleane his life wicked death dangerous Christ was borne liued and dyed his birth hath clensed ours his life instructed ours his death destroyed ours Lord remember mee when thou commest into thy Kingdom There is in these wordes an y Arnoldus Carnotensis de 7. vltimis Christi verbis Apostrophe wherein the holy thiefe turneth his speech from reprouing his fellow and offereth vp a supplication to Christ and becomming a famous Preacher offereth the sweet smelling odours of prayer and confession and put his blasphemous fellow vnto silence requireth the reward and honor of his victory and fayth Remember me O Lord c. This petition is misticall z Gueuara de monte Caluar parte 2. cap. 21. 22. and full of zeale for in sense and meaning he sayth thus much Oh holy a In hac â—ratiouâ— ista adprimè notanda sunt 1. Quiseam fudit latro 2 Cui Christo in 〈◊〉 vna pendenti 3. Vbi à cruce in qua ipse pepeÌ„dit 4. Quando cum tam morti vicinus esset c. Arnoldus Carnotensis Prophet O blessed Lord Iesu I doe adiure thee by the bloud which thou sheddest and entreate thee by the loue in which thou sufferest that when thou commest into thy Kingdom thou wouldest be mindfull of me And herein may we beholde a wonderfull faith if we consider eyther the person of this petitioner or of Christ to whom he maketh his request Of Christ hee now did hang vpon the Crosse the most despised amongst men most shamefully entreated loaden with tauntes and reproachfull contumelies yet this thiefe acknowledgeth him whom the Disciple b Maximus Episcopuâ— sermone qui est inter Ambrosianos 44. Leo primus de passione serm 2. Ioh. Hussus in Harmonoa passionis ex quatuor Euangâ—lijs denied honoured him suffering whom Iudas kissing betrayed of him the sweete witnesse of peace is treacherously tendred of this the griâ—uous wounds of the Crosse are honoured If the person of the Petitioner that which we heere reade is c Idem ibidem miraculous 1. hee confesseth his sinne 2. the innocency of Christ 3. â—raueth mercy is not withdrawne or held backe neyther by feare of the Iewes standing by nor of his owne torment nor his fellowes blasphemy nor the apparant infirmity of Christ but beleened in him whom he beheld dying in humane weakenesse as a fraile man whom the Apostles denied though they had seene him worke miracles by diuine power And in the course of his forepassed life no d Leo primuâ— de passione serm 2. exhortation perswaded no instruction taught no Preacher kindled this faith he saw none of those things which Christ before had done the healing of the sicke the giuing sight to the blind the raysing of the dead now ceased hee was not brought vp in the Schoole of Christ but in the dâ—nne of theeues where he lost if euer he had any all sense of humanity and godlinesse and yet now acknowledgeth him to to bee a Lord and King whom hee saw partaker of the like punishment asketh and looketh for a Kingdome of one crucified glory from a man extreamely dishonoured saluation from one condemned And indeed this consideration may astonish any For Abraham beleeued God but speaking from e Chrysostomus sermone de lâ—trone Iansenius in concordia Euangdica cap. 143. heauen Gen. 12. 16. Esay but setting vpon his throne of Glory Cap. 6. 1. Moses but appearing in the bush that burnt and was not consumed Exod. 3. 4. 5. others beleeued Christ but when hee was yet aliue and being present saw him call the dead out of their graues Iohn 11. 45. But this beholdeth him dying and prayeth vnto him as setting in heauen and maketh supplication vnto him as a King f Tanlerus in meditationibus de vita Iesu Christi cap. 43. whom the Iewes who knew the Law and the Prophets despitefully crucified acknowledgeth that it is in his power to giue the Kingdome of heauen and that then when his owne Disciples eyther denied or forsooke him Wonderfull therefore was this faith running from that cluster of grapes which was wrung from vnder the Wine-presse of the Crosse I speake not this to the end that any should too much admire this wretched man but worshippe and embrace Christ who at this time so debased in the eye of the world and according to the outward shew declared so great power and vouchsafed such mercy vnto him that so whosoeuer doth reioyce might learne to reioyce in the Lord 1 Cor. 1. 30. So rich is the mercy and so great the loue of God toward
repentant sinners that hee doth not onely forgiue their trespasses but furnish them g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manuel Paleologus Imperator oratione senta also with speciall giftes and endowments What were the sinnes of Manasses and how outragious wee may reade 2. King 21. from the second verse to the senenteenth yet God shewed mercy and imployed him in the restoring of both religion and policy decayed 2. Chron. 33. 14. who more offended Christ then Peter whom he denied simply in word afterward by oath and cursing that hee knew him not Math. 26. 70. 72 73. yet when hee rose from the dead as his especiallcare would haue his resurrection by name in particular tolde vnto him Mar. 16. 7. that so he might comfort h Georgius Wirth de vita Christi ex quatuor Euangelistis lib. 5. c. 66. Si hune Angelus non nâ—minatim exprimeret qui magistrum negauerat venire inter disâ—ipulâ—s non aâ—deret vocatur ergo ex nomine ne desperet ex negatione Gregor homilia 21. him lest he should bee discouraged for his deniall and conceiue that hee was vtterly cast off and depriued of his Apostleshippe and doth most graciously as it were confirme againe vnto him his dignity and commit his sheepe and lambes to bee fed of him Iohn 21. 14. What benefite we are to receiue from this so great tender mercy Saint Paul teacheth vs by his own example when hee sayth It is a faithfull saying and worthy by al means to bee receiued that Christ Iesus came into the world to saue sinners for I my selfe was a persecutor a blasphemer and an oppressor neuerthelesse for this cause was I receiued to mercy that Iesus Christ should first shew on me all long suffering vnto the example of them which should in time to come belieue in him vnto eternall life 1. Timoth. 1. 15. 16. And is all i Augustinus de his verbis Apostoli one as if hee should thus haue spoken to euery spiritually-sicke person dispairing of himselfe hee who healed mee sent mee vnto thee and bad me goe and tell thee how long I was diseased and how soone healed how he called vnto me from out of heauen and with one word cast mee downe with another raysed me vp with the third freed and crowned mee what feare you why doe you doubt I who am now sound standing and secure speake to you sicke weake and distrusting Are you diseased come and be healed blinde come and receiue sight and you that are recouered bee thankefull And the Euangelist doth propound vnto vs this vnspeakeable loue of Christin three Parables of the wandring sheepe lost grâ—â—t and prodigall child in the first whereof as the cause of default may bee noted infirmity in the second ignorance in the third stubbornenesse yet the wandring sheepe is sought vp brought home the lost groat found the vnthrifty childe receyued at his returne for there is no malady so great but that the Almighty and mercifull Phisitian will and can heale Luke 15. And therefore calleth the wearied and heauy loaden to come vnto him and promiseth rest Math. 11. 28. k Est inter Gâ—rsonis opera de hac Christi sententia tractatus noninutilis that where sinne hath flowed grâ—ce may ouerflow Rom. 5. 20. Of this point more hath already beene deliuered Iesus said vnto him Verily I say vnto thee this day shalt thou be with me in Paradise Hitherto some thing hath beene spoken of the good theeues reproofe of his blaspheming fellow and his owne Petition made vnto Christ now followeth Christs answere and grant made vnto the same Wherein hee promiseth to giue him Paradise and this promise is illustrated from the circumstance of time this day from the society of those with whom hee shall conuerse there with me from the certainty of performance confirmed by an oath Vâ—rily I say vnto thee Verily I say vnto thee This Amen l Dâ— vocabulo Amen Angelus Caninius de locis Scripturae Hebraiâ—is cap. 5. A Christo vsurpatur in Euangelio Iohannâ— quinquagieâ— ab Apostolo Paulo decies octiâ—s in Apocalypsi quinquies in Epistolis Iohannis ter here vsed and Englished verily is a vehement asseueration and frequent with Christ oftentimes doubled in the Gospell according to Saint Iohn and an Hebrew word now receiued euery where and is as it were made a free Denizon in all languages deriued from that Roote by which fidelity and truth is signified and the vse thereof is twofold first in wishing or desiring and is translated by the 70. Interpreters So be it Deut. 27. 15. As in those solemne blessings and cursings to which all the people answered Amen Secondly in earnest affirmations and is as much as truely and stedfastly without any doubt and hath the force and power of an oath Esay 65. 16. Math. 6. 18. Iob 14. 12. And is added in the shutting vp ending of publike prayer when the whole Church the Minister pronouncing the words testifieth thereby their assent 1. Cor. 14. 16. And m Respicit Apâ—stolus ad moren consuetudinem veâ—â— Ecclesiae in qud praeeunte voce Ministri pepulus cuÌ„ precando tum gratias agendo respondebat Amen Andreâ—◠〈◊〉 lud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homilia 35. i. 〈◊〉 Episiol 〈…〉 ad Corinthios sao tempore ait Hyronimus Ecclesiam instar tonitrui reboâ—re Amen 〈…〉 G. latâ—s in this place it is a strong and forceable affirmation whereby erernall life is assured vnto the thiefe Neither did Christ beginne the tenure of his pardon vnto him for any other cause with this Amen or verily I say vnto thee but onely to secure his soule that whatsoeuer hee promised should accordingly bee performed It is the n Gueuara de monte Caluariae parte 2. cap. 22. vsuall practise amongst men first to make a bare promise afterwarde to adde an oath for greater strength but the sonne of God doth here the contrary first sweareth then promiseth Paradise The reasons why he did so are these 1. The thing promised was excellent 2. the thiefe to whom it was promised a great sinner 3. the promiser seemed to the world but of small credite who did now hang vpon the Crosse in shame and torment 4. there was present at the same time the dregges and base off-scowring of the people and the malitious Iewes wherefore seeing the stubbornenesse of the Iewes was inflexible and the faith of the thiefe yet weake and tender Christ added an oath then his promise that so all occasion of doubt and mistrust might be remoued Christ is not onely mercifull vnto those that belong o Platzius in luco succiso errorum Pontificiorum loco 30. Sadael contra Monachos Burdigalenses Articul 33. Ioh. Scharpius de Iustificatione heminis coram Deo controuersia 4. vnto him but will haue them also resolued of his loue and kindnesse therefore surely saith the Prophet he hath borne our infirmities and carried our sorrowes Esay 53. 4.
punishment And though God exercise with sondry afflictions those his children whose sins he hath forgiuen yet they be chastisâ—ments not punishments inflicted for admonition r Augustinus tractatu 1 24. in Iohannis Euangelium not vnto condemnation and wholesom medicines which are applied to this end for the manifestation of our deserued misery amendment of our slippery life subiect to falling into offences and exercise of necessary patience 3 If we grant that there is a s Iohannis Chassanio in locis communibuâ— l. 2. c. 3. de commentitio Purgatorio Purgatory then it is to be supposed to haue been either before the comming of Christ or after but neither of these can be proued therfore there is none That there was any such place before Christ wherein the soules departed the body were tortured there can bee found neyther testimony nor example in the Law or Prophets to auer and confirm the same if we yeeld that such tormeuts were first appointed vnder Christ then is the condition of Christians far worse then that of such who liued vnder the law and so much should bee derogated from the benefit of our Sauiour whose grace is opposed to the law of Moses Ioh. 1. 7. for by it we are saued Eph. 2. 8. And God sent his son into the world not to condemne the world but that it might be saued through him Ioh. 3. 17. Neither could this agree with that promise whereby he assureth refreshing vnto those who labor and be heauy laden Mat. 1 1. 28. but it should rather lay more burdens vpon vs then release any and not take away but retaine sins to be satisfied for and to be purged after death And so the death of Christ should be frustrate of no moment or power But to thinke or speake this is absurd and contrary to all godlines for he himselfe hath purged our sins Heb. 1. 3 and his bloud doth clense vs from all our transgressions 1. Ioh. 1. 7. Reuel 1. 5. 4 If the faithful be iustified which none can wel deny but he who denieth the scripture to be true then haue they peace with God Rom. 5. 1. Esay 57. 2. and the spirit pronounceth them blessed who die in the Lord for presently they rest from their labors there is added a * Nâ—â— particle of consent euen so Apoc. 14. 13. But to be in peace and rest from labour and to suffer hellish torments for some yeeres together are incompetible and cannot stand together whatsoeuer the Tridentine councell hath decreed of which it may truly be said in way of admonition which was to the Troians of the t Virgilius 2. Aeâ—â—d haec in vâ—stros fabricata est machina murâ—s Ipsâ— dâ—li fabricator Epaeus GreciaÌ„ horse This engine is made to be the destruction of your Citie and of the Pope as of Epaeus he is the deuisor of that fraudulent work For there be no disputations which were had there extant as was the vse in ancient and lawful councels but a few u â—rotestatio concionatorum aliquet Augustanae Confessionis aduersus Concisium Tridentinum Gentileâ—us in examine Concilij Tridentiâ—â— lib. 5. Carolus Molinaeus in consilio super actis Consilij Tridentini sectione 99. Pluressi quis desideret ratioones petere eas licet in Apologia Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synodo Florentina habitâ— Authority of ancieÌ„t fathers against Purgatory Iustinus Martyr lib. quaesâ—â—onâ— resâ—onsionâ—m ad Orthodoxos quastione 75. naked decrees Canons published because for the greatest part they were deuised at Rome by the Bishop of that See and his fit instruments and creatures Monks and their Sophisters and so continually sent vp caried by the swift messengers who went to and againe from Rome to Trent so that it grew to be a common By-word that shortly the Post would bring the holy Ghost in a capâ—ase or budget from Rome whereby the irreligious dissembling of these Tridentine deceiuers was scoffed at who pretended that by earnest prayer disputations and conferences they searched out the truth and so as the holy Ghost inspired them penned and made Canons when as in very truth those holy Fathers euery one in his order did nothing else but with a graue nod confirm the decrees of their Iupiter of S. Angelo pronouncing one word onely but that very misticall Placet it liketh vs. After the x departure of the soules from the body the righteous are forthwith separated from the vnrighteous and brought by the ministery of Angels to their appointed places the soules of the righteous vnto Paradise where they enioy the company and sight of Angels and Archangels of Christ Iesus the Sauiour of the world the soules of the wicked into the pit of hell euery one kept in his deserued place vntill the day of the resurrection and recompence In what y Olympiodorus in 1 1. caput Eâ—lesiasiis Fulg 〈…〉 rem 〈…〉 ne peccato râ—m lib. 2. 〈◊〉 8 place soeuer a man is taken when he dieth whether light or darke that is whether in the filthy puddle of sinne or in pure holines of conuersation in the same degree and order shall he continue for euer for either he doth rest in the light of endlesse blessednes with the righteous and Christ our Lord or shall be tormented in darknes with the wicked and the diuell Prince of this world God when hee healeth our sinnes and suffereth no skar no token of any wound to remaine but with the cure giueth also beauty and comelinesse for so soone as he freeth vs from punishment he bestoweth also righteousnesse where is mercy there is forgiuenesse where forgiuenesse no punishment And describing the funerall rites and ceremonies of his time speaketh elegantly in this sort Tell mee what meaneth the burning torches at burialls why are Psalmes and Hymnes then sung Is it not because we thanke and glorifie God who hath crowned him who is deceased deliuered him froÌ„ sorrowes griefe and labours and keepeth him freed from anguish and feare of death with himselfe Are not Psalmes and Hymnes for this end for all these are the actions and exercises of such as be glad and do reioyce Remember what is then sung O my soule returnâ— vnto thy rest for the Lord hath been beneficiall vnto thee And againe I will feare none euill because thou art with me He that departeth goeth to rest for death is the hauen of quietnesse and being a Gregorius in lib. 5. expositionis ad 13. cap. 1. lib. Regum redeemed by the mercy of our Creator we haue this heauenly gift that when we are taken out of the earthly tabernacle we be placed in a heauenly mansion neither is there any forgiuenesse but in the bosome of our mother the Church before the day of our departure from hence for now is the acceptable time now is the day of saluation c. 2. Corinth 6. 2. If we behold Christ with the right eye of faith who was b P. Lombard lib.
after followed the captiuity of Babel and Zedechiah the King of Iuda was taken his eyes pulled out and bound in chaines Ierem. 52. 11. and in that graue wherein he was interred the liberty glory and peace of Iewry lay also buried This is the same whereof Esay speaketh cap. 57. 1. the righteous perisheth and no man considereth it in heart c. and are taken away from the euill to come 5 By gentle and fatherly corrections for eftsoone God taketh his rod in his hand and setteth before vs the infection of the plague and other like euils that taking warning by these wee may bee turned vnto him and escape further vengeance And thus the Lord rich in mercy delt with wicked Pharaoh for after the s Orosius lib. 1. cap. 10. conuersion of the waters of Egypt into bloud offering to the thirsty more grienous remedy of their punishment then it selfe was after the loathsomefilthinesse of the frogges creeping vpon all things cleane and vncleane after the fierie stinging flies swarming ouer the ayre and vnavoydable after suddaine death and generall ruine of their beasts and cattell after the furious boyles and runningsoares breaking forth of the whole body after the hayle mixed with fire destroying man beastes trees after the cloud of Caterpillers eating vppe euery greene thing and destroying the rootes of that which was sowen after the palpable darkenesse wherein hideous and dreadfull apparitions presented themselues after the vnsparing and vniforme death of the first borne in all the land followed the choaking of the prophane king with all t Quinquag inta milliâ— Equitum ducenta millia peditum armatorum numerat Iosephus Antiquitatum lib. 2. cap. 6. his in the red sea which made an end of this Tragedy Exo. 14. 28. And Amos to the same purpose c. 4. 8. I haue smitten you with blastings and mildew your great gardens and your vineyeards your fig trees your Oliue trees did the palmer-worm deuoure yet you haue not returned vnto me saith the Lord Pestilence haue I sent among you after the manner of Egypt your young men haue I slaine with the sword and taken away your horses c. I haue ouerthrowne you as God ouerthrew Sodome and Gomorrah c. And thus rising by degrees from the lesse to the greater 6 By the degeneration of all things u Memoria dignum est quâ—d vâ—tereâ— quidam tempora mundi siâ— distribuerâ—nt iuxta praeâ—ipâ—aâ— partes quae sâ—nâ— in homine Ita dicunt initio in genere humanâ— praecipue regnasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idâ—st excelâ—uisse sapientiam cum artes inuentae sunt c. secunda aetâ—s sui◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua sortitudo dominabatur in bellâ— imperia censiâ— tuta sunt c. à Nâ—â—roâ—â—o â—d Iulium Caesorem in hac regnat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t si enim insenecta mundi â—â—ltum est bellâ—râ—m â—amen non geritur res simâ—li vigore animorum labore Carion in Chronicorum lib. 1. Godlinesse religion discipline order fruites of the earth the faculties of soule and body For wee may behold with our eyes how all things languish dayly and haue not that power vertue in them now which they had some few yeeres agone they are enâ—eebled frayle corrupted without any vigour and strength the sâ—asons of the yeere haue not the same temper which their nature requireth the Sun x Sâ—lis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor iam iam est qnam â—uit Hipparchi Ptoâ—â—maei temporibus quae res proâ—ecto admiratione digna est dubitari euâ—m pâ—test virum propter senâ—ctuâ—em mundi quasi dilaâ—atur sol factus languiâ—ior paulatim ruente natura rerum an vero in hac senâ—cta terrae tanquam essâ—â—iae epus sit viciniâ—re positu solis â—am â—ouentis c. Philippus Melanthon Physiâ—â—s l. 1. seemeth not to shine and cast foorth his bearnes with such brightnesse now as heretofore the fruites hearbs and plantes want their former pleasant sweetnesse yea the whole frame of this world and all things in it seeme to lie a dying and fetching the last gaspe those euer honoured morall vertues Constancy Fortitude Patience Truth Chastity Temperance and the rest are become bare names we may reade of them in bookes that once they were wee cannot see them now in practise among men c. Veteres Rithmi Recessit hoc tempore Lex à Sacerdotibus Iustitia à Principibus Consilium à Senioribus Fides à Populo Amor à Parentibus Reuerentia à Subditis Charitas à Praelatis Disciplina à Literatis Studium à Scholaribus Religio à Monachis Deuotio à Monialibus Honestas à Iumoribus Timor à Senioribus Fidelitas à Militibus Concordia à Ciuibus Comitas à Rusticis Veritas à Mercatoribus Largitas à Diuitibus Castitas à Virginibus Maeror à Viduis Pudicitia à Coniugatis c. Vse 1 First wee may from hence learne to acknowledge the all-ruling prouidence of God who disposeth euery thing according to his owne pleasure Esay 44. 24. And to his will worketh hee in the Army of heauen and inhabitants of the earth Dan 4 32. Psaâ— 135 6. that men may say verily there is a fruit for the righteous doubtlesse there is a God that iudgeth the earth Psal 58. 11. Vse 2 Secondly hereby also is manifested the wonderfull and exceeding mercy of God who had rather spare then punish and is slow vnto wrath Rom. 2. 4. and therefore before hand warneth threatneth exhorteth c. for as hee liueth so will hee not the death of sinners but that they should repent and turn from their euill wayes and be saued Ezech. 33. 11. Vse 3 Thirdly from this practise of God the wicked are made vnexcusable in the day of anger and vengeance y Valerius Maximus lib. 1 cap. 2. for he goeth on slowly vnto reuenge but recompenseth the slacknesse of his comming with the greatnesse of his punishment hee doth not strike so soone as wee offend but for the most part long after and when wee haue forgotten our misdoings z Agathias de Imperio rebut gestis Iustiniani lib. 4. Est elegans Plutarchi libellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consulatur Caelius Rhodinginus Lectionâ—â— Aâ—â—iquarum lib. 3. cap. 14. and euill deserts Therefore I seale vp this place with that earnest and hearty request God grant of his vnmeasurable and infinite mercy that wee may heare him so now warning feare him threatning obey him teaching patiently suffer him chastising as by him at the last wee may bee made partakers of those good things which neither eye hath seene nor eare heard nor can enter into the heart of man but such as he hath prepared for them that loue him 2. Cor. 2. 9. Now from the sixth howre was there darkenesse ouer all the land vnto the ninth howre The Iewes despised Christ the light of the world for he is the true light which lightneth euery man that commeth into the world
For application hereby we are taught religiously and Vse with reuerence to meditate vpon the passion of Christ Now the meditation is threefold First historicall testifying that Iesus the sonne of the Virgin Mary crucified and dead vnder Pontius Pilate is the true Messias promised to the Fathers foretold of the Prophets in whom all things are exactly fulfilled who redeemed the world and gaue a price of r Huius sanguis tam potens ad priuilegium tam diues fuit ad pretium vs si vniuersit as captiuâ—rum in Red-â—â—ptorem suum crederet nullum planè tyrannica vincula retinerent Leo ferm 7. de passione Dom. greater value then the world And in this part of meditation these circumstances are remarkable first who suffereth 2. what 3. where 4. when 5. why euen that hee might deliuer man from sinne the wrath of God and eternall death and bestow vpon him blessing and euerlasting life for there is one God and one Mediator between God and man euen the man Christ Iesus 1. Timoth. 2. 5. The second spirituall s Lutherus in concione de Christi passione meditanda when we considerately and deeply discusse the impulsiue and small causes of his passion with the effects and fruitfull application thereof which being rightly balanced in our hearts doe represent before our eyes 1. The seueritie and rigour of Gods iustice which Christ perfectly obeying the law and susteyning the punishment due to mankind hath fully satisfied 2. The grieuousnesse of the wrath of God against sinne which could not bee mitigated and appeased but by the bloud and death of his onely begotten sonne the greatnesse of the medicine sheweth the greatnesse of the wound Esay 53. 5. 3. The abundant riches of the mercy and loue of God who so loued the world that he spâ—reâ— not his owne and onely sonne but gaue him for vs all Rom. 8. 32. Ioh. 3. 16. 4. The t Vulâ—era Christi Ciuitates Refugij Fidenter dico quod ex me mihideest Vsurpâ— mihi ex vulneribus Domini Bern. serm 6. in Cant. exceeding loue of the Sonne toward vs who willingly the Dietie resting and not shewing forth it selfe did vndergoe so many miseries and laid downe his soule for our sake Ephes 5. 2. The third exemplarie that we should imitate his vertues obedience toward the Father loue towards his Church huntilitie mildnesse patience faith and hope of endlesse glory as both himselfe and Apostles exhort Matth. 11. 29. Ioh. 13. 14. Phil. 2. 5. 1. Pet. 4. 1. c. THE SEVENTH AND LAST WORD a VVord of Obedience and Deuotion LVKE 23. VER 46. And when Iesus had cryed with a loude voyce he said Father into thy hands I commend my spirit and hauing said thus he gaue vp the Ghost THE ANALYSIS THis is the happy End of Christ his passion and as it were a triumph wherein he doth professe God to bee the faithful keeper of his soule and is the last word hee vttered vpon the Crosse In which two things offer themselues to our consideration the word it selfe and the circumstances thereof The circumstances are partly precedent partly consequent Precedent two one of time when he had cryed the other of the manner how it was pronounced with a loude voyce Subsequent and those twofold first of time hauing saide thus second of an Action following he gaue vp the Ghost The word it selfe in which be obseruable 1. the person commending his soule necessarily implied in the verbe of the first person Christ Iesus I commend 2. the commende if I may frame such a word God Father 3. the thing commonded my spirit 4. the place of keeping that which is committed Into thy hands Or according to the vsuall distribution of circumstances Who what to whom when where And when Iesus had cried with a loude voyce This speech Theophilact calleth a word of freedom wherby he procured liberty for vs taken out of the prison of hell and was not naturall for men who are afflicted with long and grieuous torment drawing neere vnto death doe vsually faint and speake with a languishing and scarce audible voice their strength being consumed and wasted a Barnardus sermone in â—eria 4. hebdomadae penosae To die is great infirmity but to die thus great power he alone could lay downe his soule and take it vp againe Doct. Christ willingly by no constraint dyed Ioh. 10. 17. therefore the Prophet by a peculiar phrase of the Hebrew tongue vnusuall in other languages expresseth the same when hee saith that b Renueâ—herus in 53. caput Esaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexius Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule made it selfe a sacrifice for sinne Esay 53. 20. and in the Gospell commending his loue towards vs he doth it vnder the figuratiue name of Baptisme Luc. 12 20. I haue a c De varia vocabuli Baptismi acceptione Damâ—scenus fidei Orthodox lib 4. cap. 10. Baptisme to be baptized with and how am I strayned vntill it be accomplished thereby manifesting his vehement and earnest desire and therefore foretelleth his Disciples how hee must suffer and goeth vp with them vnto Ierusalem the place appointed for his death Math. 20. 17 If hee would not haue vndergone his d Georgius Wirth de vita Christi ex Euangelijs l. 〈◊〉 cap. 39. passion he might haue auoided it which he foreknew and easily made frustrate all the the plots and vtterly ouerthrowne the power of the Iewes Math. 26. 53. but hee yeelded and therfore first goeth into the garden well known to Iudas the traytor Secondly meeteth his enemies who came to apprehend him thirdly asketh whom they seeke fourthly openeth himselfe vnto them vnknowne before fiftly by his word striketh them to the ground and suffereth them to rise againe sixtly reproueth Peter vsing the sword in his defence seuenthly admitteth not the assistance and protection of Angels which he might haue done eightly exerciseth not his almighty power for his escape and safety which hee shewed in healing of Malchus but suffered himselfe to be taken led away vnto Caiphas and Pilate Ioh. 18. 1. 2. 3. c. For so it e Non ex necessitate passio Christi fuit sed voluntaria neâ— captus est a Iudaeis sed à seipso â—blâ—tus quando vult â—apitur quando vult elabitur quando vult suspenditur quando vult tenetur Ambrosâ—n 4. Lucae was requisite both for the effecting of our iustification Rom. 5. 6. 7. and making the attonement with God 2. Cor. 5. 19. The vse of this doctrine is that we should willingly giue our selues againe to him who gaue himselfe for vs. So Paul I beseech you brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruice and be not conformed to this world but be transformed by the renuing of your minds that ye may proue what is that good that acceptable and perfect wil of God Rom. 12. 1.
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