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
is O Lord open the eyes of mine vnderstanding that I may see the wonders of thy law Psal 119. 18. and Salomons speech Bow our hearts vnto thee that we may walke in all thy waies and keepe thy commandements and thy statutes and thy lawes which thou hast commanded 1. King 8. 58. 4. From him also proceedeth m Bernardus de aduentu Dom. serm 7. perseuerance and continuance in any good for the best and the most perfectly regenerate liuing in this region of the shadow of death in the infirmitie of the body and place of temptation are easie to be seduced weake to any holy worke fraile to resist if they would discerne between good and euill they are deceiued if doe good they faint if withstand euill they are ouercome Therefore God must strengthen the endeauours of such as are sanctified or else they will faile Ephes 4. 13. hee susteyneth those that runne that they fall not but goe forward till they obteine 1. Corinth 9. 24. Hee directeth and gouerneth their course that they goe not astray Psal 119. 11. Therefore Dauid elsewhere prayeth leaue me not nor forsake me O God of my saluation Psal 27. 9. And the Apostle expresseth this spirituall blessing in the forme of a prayer thereby teaching where we must aske from whence wee must looke for it and that in most choice wordes desiring the God of all grace which hath called vs vnto his eternall glory by Christ Iesus to make you perfit confirme strengthen and stablish you 1. Pet. 5. 10. 1. If then there come into our n Granatensis in postillae parte 1. concione 1. feriae 4. post Dominicam passionem minde any good thought Vse or doe proceed from our mouth any holy word or we performe any religious worke if we can send forth any hearty figh for sinne or haue any sanctified desire if any sparkle of Gods loue if any spirituall comfort if any feare of hell or care of eternall life be in vs if we ouercome any temptation of the enemie let vs remember that these are the sweet drops of the deaw of Gods mercy falling from heauen and making vs grow vp into eternall blessednesse Wherefore we must ascribe nothing to our selues and our owne power but all to his grace and say with the Prophet vnto thee O Lord my strength will I sing for God is my defence and my mercifull God Psal 59. 17. 2. Because these o Chemnitius in lecis Theâ—â—â—gicis titulo de viribus humanus gifts are not ours but wrought in vs by the holy Ghost therefore let vs yeeld our selues obedient to his motions and quench them not 1. Thess 5. 19. Vse 2 For as fire to which it is resembled is quenched two wares either by powring vpon it water the contrary element or by withdrawing the fewell whereby it should be maintained so is the working of the spirit hindered either by our sinnes opposite vnto the same or negligence not cherishing that gratious inspiration This Dauid felt after his fall when hee prayeh make me to heare ioy and gladnes create in me a cleane heart O God and renew a right spirit within mee restore to me the ioy of thy saluation and stablish mee with thy free spirit Psal 51. 8. 10. 12. And the Apostle after many both exhortations vnto speciall vertues and dehortations from sundry vices concludeth with this admonition Not to grieue the holy spirit of God by which wee are sealed vp vnto the day of redemption Ephes 4. 30. 3. From hence ariseth comfort vnto vs who liue in the weaknesse of the flesh and rebellion of the law which is in our members not the flesh but the holy Ghost hath begun this worke our conuersion therefore he will perfect it Phil. 1. 6. For his gifts and graces are without repentance Rom. 11. 29. and whom he loueth those he loueth vnto the end Ioh. 13. 1. 4. When we finde in our selues any happy beginnings of faith loue repentance and the like let vs not be reachlesse and without care or puffed vp therewith but continue in humble and constant prayer and bee earnest suiters vnto God for the continuance of his mercy because we can neither procure any spirituall blessing which is wanting nor increase that which is bestowed but by him alone without whom we can doe nothing for euery good gift and euery perfect giuing commeth from aboue from the father of lights Iam. 1. 17. And God who hath commanded to aske hath promised to giue Matth. 7. 7. We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse There is in this clause an Occupation or the preuenting of a doubt which the blaspheming thiefe might make reasoning thus that because it was said they all were in the like condemnation suffered the same torment that therefore the desert of them crucified together was one and the same To which his fellow answereth by a distinction Thou and I suffer righteously and receiue by the sentence of the Law things worthy of that we haue done but this man is innocent vniustly condemned vndeseruedly punished In all chastisements how sharpe and grieuous soeuer they be God is to bee acknowledged righteous in laying them vpon vs. For first the punishment is euer lesse then our offences he dealeth not with vs according to our sins Psa 103. 10. Secondly our transgressions are the enforcing causes of all the euill which we suffer I will beare the wrath of the Lord saith the Prophet because I haue sinned against him Micah 7. 9. For except he were prouoked he had rather spare than punish and when he is prouoked remembreth p Saluianus lib. 1. de prouidentia gubernatione Dei. mercy in iustice Therfore albeit the whole people had trespassed in making the golden Calfe yet vengeance came not vpon the whole but the merciful God stroke one part with the sword that he might amend the other by that example shewing vnto all both his seueritie in punishing pitty in pardoning But of this point I haue spoken before First Let vs humble our selues vnder the mighty hand of God 1. Pet. 5. 6. and when he striketh with his rod cry spare Lord Ioel 2. 17. for it is his mercy that we are not consumed Lament 3. 12. Therefore Eli when he heard the determined punishment against his house for the wickednesse of his sonnes submissiuely thus said It is the Lord let him doe whatsoeuer pleaseth him 1. Sam. 3. 18. Secondly let vs sinfull and miserable wretches subiect to infinite miseries iustly inflicted make our whole life a continuall practise of vnfayned repentance and for the better effecting hereof these considerations are to be meditated vpon by euery Christian soule 1. The commandement of God himselfe for thus he speaketh vnto Israel returne and I will not let my wrath fall on you for I am mercifull and will not keepe my anger Ierem. 3. 12. And Iohn the voice of
anchor of the soule for it stayeth and holdeth vs fast amidst all the waues of doubting arising in the Sea of this world so that our ship is brought at the last by a right course to the quiet hauen of heauenly tranquillitie Heb. 6. 19. 10. 22. 11. 1. For the f Hilarius Canone 5. in Matthaum kingdome of heauen which the Prophets spake of Iohn preached and Christ professed and was in his power to bestow must be perfectly hoped for without any doubting else no iustification at all if faith be inconstant and variable 3. The vse of the g Tilenus ibid. vt supra Sacraments should be vnprofitable and not without suspition of mockerie if that grace whereof they are seales vnto the beleeuers be doubtfull and vncertaine neither can or may he who receiueth the signes of the body and bloud of Christ certainly beleeue that that body was crucified and that bloud shed for him and that he doth now and shall liue euer by the power of his death But all that are baptised into Christ haue put on Christ. For baptisme is properly the sacrament both of the new birth and adoption and investiture of the sonnes of God Galath 3. 27. and the Cup of blessing which we blesse is the communion of the bloud of Christ. 1. Corinth 10. 16. into whom through faith by the power of the holy Ghost wee are ingrafted as branches into the vine members to the head and shall be made partakers of eternall life and glory For Sacraments are the seales of righteousnesse Rom. 4. 11. which the Lord hath added to his promise of grace thereby to strengthen the weaknesse of our faith and to be as h In locis communibus classe 1. cap. 31. de Sacramentis Luther speaketh the day starre vpon which we looke pointing at the rising of the sunne of grace 4. This doctrine of theirs chargeth the holy Ghost with vntruth who doth in particular testifie to euery beleeuer the forgiuenesse of his sinnes whom God hath sent forth into our harts and by whom we cry Abba Father Gal. 4. 6. who also hath sealed vs and giuen vs the earnest of that his spirit in our hearts 2. Corinth 1. 22. Ephes 1. 14. Now sealing is vsed in such things which we desire should be safely and assuredly conueyed to those vnto whom they doe belong and that to this end that all suspition and the least doubt which may fall out may be taken away And an earnest is a pledge or caution put in whereby a promise giuen is so ratified as there be no place left for doubting And yet we cannot deny but that faith is oftentimes tryed and shaken with temptation for there is a strife between the spirit and the flesh euen in the holiest and best sanctified Romanes 7. 19. c. And iustifying faith is not alwaies a bright burning lampe but sometimes a smoking flax yet Christ who is full of mercy and compassion will not quench it Matth. 12. 20. neither must we iudge of our selues at all times according to the present feeling of spirituall comfort and ioy for often God doth deny that to his deare children whose iudgements are a great depth but if there abide in vs an endeuour and a desire it is enough So he accepted of Pâ—â—er in whose heart faith failed not but i Amabatintus quem negabat foris tametsi affectus metu constrictus torperet Leo primus serm 9. de passione Mansit files actu primo secundum intercepit periculiâ—â— metus confession of his mouth In a moment and for a little while God may forsake his but with great compassion will he gather them Esay 54. 7. Therfore let euery faithfull one k Augustinus de verbis Dom. serm 28. in Psal 88. presume not of his owne merit but of Christs mercy for by grace we are saued Eph. 2. 8. To publish that which thou hast receiued is not pride but duty and because the promise is sure not according to our deserts but his goodnesse therefore none should feare to tell of that whereof he cannot doubt 5. Neither small nor few absurdities would follow if we be vnresolued of the assurance of the forgiuenesse of our sinnes For first if by doubting wee l Sonâ—ius tom 2. expositionis articulorum confess August articulo 4. de iustificatione could apprehend eternall life or if it did iustifie a man then no promise more fit and conuenient for the same then that of the law which by reason of the vnperformable condition annexed therevnto of perfect obedience and fulfilling the same doth leaue the conscience in continuall doubting Secondly if iustification and pardon of offences be vncertaine or if beleeuers are to doubt thereof then should we not pray with the Apostles Lord encrease our faith Luke 17. 5. nor with the Father in the Gospell I beleeue Lord helpe my vnbeliefe Mark 9. 24. Neither the Apostle rightly admonish vs to prooue our selues whether wee bee in the faith and examine whether Christ Iesus be in vs except we be reprobates 2. Corinth 13. 5. 6. This doctrine of m Tzegodinus in locâ—s titulo de dilectione Dei doubting is to be auoided and hated of euery Christian as many waies hurtfull For first it nourisheth and mainteyneth that proud confidence which ariseth from the conceit of our owne righteousnesse Secondly it is the very butchery and torment of weake consciences Thirdly it offereth occasion to despaire of Gods mercy Fourthly it extinguisheth the trueth and sinceritie both of faith and loue towards God Fiftly it taketh away the patience and constancie in suffering persecution for the name of Christ and witnesse bearing vnto his Gospell Away then with this vnsetled doubting let it be remoued out of the hearts of the faithfull which maketh God a lyar Ioh. 5. 10. for n Chrysostomus de compunct true faith and constant hope is the ground-worke of our saluation and the guide vnto euerlasting life It is a worthy speech of an ancient o Bernardus in serm de fragmentis septem misericordiaruÌ„ Father I consider three things in which my whole hope consisteth the loue of Gods adoption the trueth of his promise and power of performance now then let my foolish thoughts murmure so much as they will saying who art thou how great is that glory what merits hast thou to obtaine it I will answer confidently I know whom I haue beleeued and am perswaded because he hath adopted me in his exceeding loue who is true in his promise and able to make performance can doe whatsoeuer hee pleaseth And this is a threefold corde which can hardly bee broken which I beseech you let vs take fast hold of and is let downe vnto vs from heauen our country vnto earth our prison this draweth vs vp into the presence of the great God who is blessed for euer AMEN Verily I say vnto thee this day shalt thou be with mee in Paradise Christ in mercy prayed for
his Fathers kindnesse shewed and his owne faithfull admonition giuen vnto him 2. Chron. 14. 21. Religious Iosiah falleth by the sword of Pharo Necho 2. King 23. 29 Herod Antipas murthered Iohn the Baptist and Agrippa Iames the Apostle Mathew 14. 10. Act. 12. 1. 2. And those Saints of whom the world was vnworthy are tryed with diuersitie of torments Hebrewes 11. 36. c. Therefore if it shall please God so to deale with vs for the comforting of our soules confirmation of our faith and strengthning of our hope in such distesse and â—â—ial Let vs then Religiously thinke vpon these thinges First h Grinaeus in ProphetaÌ„ Abaâ—ne that this commeth not to passe without the especiall prouidence of God for two Sparrowes are folde for a farthing and one of them doth not fâ—ll vnto the ground without the will of our Father Mathew 10. 2â— So Dauid when hee was constrained to flie for feare of his vnnaturall Sonne Absoiom who rose vppe against him hee submitteth himselfe in that humble forme If it please the Lord 2. Samuel 15. 26. for none falleth into the hands of men but such whom God giueth ouer vnto them Psal 66. 12. Secondly let vs also know that God hath iust causes why hee so doth for by this meanes to the glory of his mercy and iustice hee doth eyther proud vs as hee did Iob by the Chaldeans Sabeans and the Diuell Iob. 1. 14. 15. or profitably humble vs and bring vs to the better knowledge of him and our selues and thus hee gaue Rehoboam and his people into the hands of Sheshacke that they might know a difference betweene his seruice and the seruice of the Kinges of the earth 2. Chron. 12. 8. or hee doth thereby mildely as a father chasten and correct those that are his and therefore wee reade so often in the booke of the Iudges that hee deliuered his people into the handes of their enemies but had pitty vpon them and sent Sauiours as Chapter 3. 8. 9. 9. 4. 16. 6. 1. 14. c. Thirdly howsoeuer for a season God seeme to hide his countenance yet in due time and when it is the best hee will send deliuerance Thus Paul sayth that he was taken from the mouth of the Lyon meaning Nero i Eusebius historiae Eccles l. 2. 6. 22. 2. Tim. 4. 17. for hee is the Father of mercies and God of all comfort 2. Corin. 1. 3. whose bowels are troubled and surely will haue compassion Ieremy 31. 20. Onely let vs crie vnto him in our affliction for hee seeth our trouble and beholdeth our miseries and will heare in a time appointed Psalme 9. 10. and not suffer vs to be tempted aboue that wee shall bee able to beare 1. Corinth 10. 13. nor the righteous be moued Psalme 55. 22. THE SIXTH WORD A VVORDE OF Perfection and Perseuerance IOHN 19. vers 30. Now when Iesus had receiued of the vineger he said It is finished THE ANALYSIS THis word of Christ is a Commentarie of the a Deuteronomium secunduÌ„â—â—cat Arnoldâ—â— Carnotensis in praefatione ad septem â—ltimâ— Christi verba Theodorus Beza homil 32. in hist passionis olde Testament and summe of the New and therefore worthy of diligent and earnest consideration and whereof carefull application is to be made for the comfort of our whole life For in it is expressed that office and charge which he receiued of the Father wherein is conteyned the reall and actuall execution or performance of those things which were requisite for our deliuerance from death and obtevning of euerlasting life which was promised vnto the Fathers immediately after the fall and successiuely figured and shadowed in the whole forme of the ceremoniall worship And in it two things be obseruable 1. The speech it selfe It is finished 2. The time when it was pronounced after he had receiued of the vineger Now when Iesus had receiued of the vineger Both the fact of Christ that he receiued of the vineger and the time of receiuing hitherto deferred are diligently to be weighed for therefore now he tasted thereof because God had so decreed and he had performed all those things which were enioyned him and in this declared the highest degree of obedience to the Father both in his suffering and also in the order and manner of suffering and giueth vs an example in all things to obey God and not depart one iot from his commandements But of obedience I haue spoken already in the former wordes He said It is finished This is Christ his song of triumph ouercomming death by dying preuayling in suffering and finishing the whole worke of redemption For he being the Priest and the sacrifice after he had offered himselfe vnto the Father by his owne bloud entred in the holy place and obteined eternall redemption for vs Heb. 9. 12. And that nothing should be defectiue or wanting to the perfection of this propitiatorie sacrifice he endeth this holy action performed vpon the crosse with that clause It is finished You see the b Augustinus tractat 31. 47. in Euang. Iohannis power of Christ dying for he willingly expected this time vntill all those things were fulfilled which were foretold he must doe before his death after they were done he said It is finished Thus he departed from hence by his power who came not hither of necessitie and because c Arnolduâ— Carnâ—tensis de vltimis septem Christi verbâ—â— it was written in the volume of the booke that the Sonne should doe the will of the Father and this thing was long delayed and in sundry sorts praefigured he brought that to light which in so many ages had laid hidden and suffered not the people laden with sinne any longer to be burdened with superfluous and vnprofitable worship For this had not been religion but superstition to mingle the dregs of old ceremonies with the pure wine of the Gospell And also would haue them vnderstand that not onely the end of his sufferings was come but also of those legall obseruances and that the truth being present the shadowes must vanish that the Ephod was to bee folded together and the Teraphim no more applyed whatsoeuer Aholiab and Bezaleel either embrodered or engraued was to giue place to liuely instructions and the typicall robes to the truth shewing it selfe in his owne and perfect beauty Therefore in the end of Christs suffering was the end of the law and whatsoeuer it commanded anciently to be performed by the bloud of goates and calues c. orincense or sacrifices for the explation of sinnes that grace hath brought to a compendious summe and shortning the tediousnesse of so long a iourney appointed one bloud one incense and one burnt offering conteyning all the rest with such moderation that how poore soeuer the man be he should haue sufficient to purchase this neither doth place or person exclude any from the accesse vnto so great a benefit The Chuch therefore hath one lambe c. For now being at
him who commeth to visite and comfort him hee is grieued to see the extremity of his sonne sorroweth for it and beareth all things with patience thinking with himselfe this is not the forgetfulnesse of duety in my sonne but the vehemency of his sicknesse And euen so speake thou the man hath not done this or spoken thus and thus but his malice loue nature accuse corruption But i Sermo imeryti Authoris de Martyr bus qui inter Augustinianos reperitur de sanctis De exceptionibus irreconciliabilium Theodoricus in Analysi Euangeliorū Dominucalium diminica 6. Trinitatus parte 2. obseruatione 4. dominica 22. obser 7. plenissimè exantiquis Patribus Augustino precipuè Chrysestoms happily thou wilt say with thy selfe hee hath dealt so euill with mee that I cannot loue him but consider what hast thou done to God For if thou do narrowly sift thine owne conscience and search euery corner thereof diligently thou shalt finde thy sinnes without comparison greater against God then any mans are or can bee against thee 3. The holy Saints k Augustinus sermone 68. de tempere treading the steps of their Lord and Sauiour haue gone before vs in this duety Blessed Ioseph requited not his brethren with answerable vnkindnesse who solde him for a slaue but shewed vnto them all sweet loue that possible could be kissed euery one of them wept vpon their neckes bestowed many benefits and was most kinde both while their father liued and after he was dead Gen. 45. 15. 50. 21. Faithfull Moses passing by the contempts of the people when they would haue stoned him mindfull of the diuine loue towards man made such vehement intercession for them that he desired to be blotted out of the booke of life so they might be saued Exod. 32. 32. Dauid a man enriched with singular endowments of vertues when Shemei ray led vpon him to the face gaue place to reuenge left that to God and repressed his owne affection 2. Sam. 16. 12. Therefore hee confidently spake that which no man ought to doe but with feare and trembling if I haue rewarded euill to him that had peace with mee yea I haue not deliuered him that vexed mee without a cause then let the enemy persecute my soule and take it Psal 7. 4. Stephen the first Martyr and a glorious follower of his Master when hee was beaten downe with a shower of stones prayed for his enemies and vpon bowed knees and all his force cryed Lord lay not this to their charge Act. 7. 60. This and much more hath Saint l Idem serm de tempore 5. 68. Augustine left written vnto vs. 4. Adde m Tanlerus Institutionū cap. 31. rationes particulares septem affert propter quas Christus Iudam proditorem benigne tulit 17. quibus nos iucitemur ad inimicos diligendos quarum omnium summam paucis complecti sum conatus further our enemies taken at the worst and to be more malitious than wee conceiue of them yet they are created according to the image of God as well as wee Gen. 1. 27. and they haue him also their heauenly Father Christ by taking our humane nature vpon him and suffering a most cruell death offered indifferently his loue to both And to conclude let vs thus resolue our selues humbly to beare our aduersaries and those that hate vs as a deserued scourge of God sent for the chastising of our sinnes and be perswaded that it procedeth from his loue Those that walke after this rule peace is vpon them and mercy c. Gal. 6. 16. Father forgiue them O blessed word n Bernardus de passione Dom. super illis verbis Ioh. 1. 51. Ego sum vitis vera beseeming the Word of the heauenly Father this good teacher practiseth his owne precept doth that which he commandeth and prayeth not onely for his persecutors and malitious accusers but also for his mercilesse and barbarous murtherers Let vs then consider the forme and manner of his prayer Children when they will entreat any thing most affectionately are wont to vse the name Father in their requests that so calling to remembrance that naturall loue which is ingrafted in the heart of a Parent they may the more readily obteine their petition So our Redeemer good and mercifull and of great kindnesse vnto all though hee knew that his Father did alwaies heare him yet that he might make knowen vnto vs with how great an affection he prayeth for his enemies prefixeth this sweet name As though he should haue said Father I doe entreat thee by that loue by which wee are one that thou wouldest heare mee for these my crucifiers and pardon them acknowledge the loue of thy sonne and forgiue mine enemies Forgiue o Gutuarade monte Caluariae cap. 3. 4. 5. 6. Oscared word O blessed speech which was made of the sonne vttered from the tree of the Crosse powred forth amidst many sighes receiued of God washed with the bloud of Christ and offered with the teares of the Redeemer For hee saith not Lord but Father forgiue them The name of Lord is full of feare and dread the name of a Father amiable and procuring loue whereof it commeth to passe that hee who is named Father is bound to answer accordingly and not deny the request of the petitioner Againe Father forgiue absolutely without condition not if thou wilt forgiue asking pardon not according to the rigor of iustice but of fauour and mercy And thus with greater p Rabanus earnestnesse hee prayeth on the Crosse for his crucifiers then he did in the garden for himselfe For there conditionally Father if thou wilt let this Cuppasse from me heere now absolutely Fongiue them Them asuite and supplication not for any one in particular but generally for all for hee is the lambe of God who taketh away the sinnes of the world Ioh. 1. 29. Neither did he say to that harlot Mary Magdalen thy sinne is forgiuen thee but sinnes Luc. 7. 48. without exception of number or greatnesse Forgiue them them whom those by whose hands hee was apprehended of whom he was scourged spitted vpon shamefully reproched crowned with thornes giuen gall to drinke laden with his crosse constrayned to carry it vnmercifully strucken through in his handes and feete with nayles and at the last lifted vp on the same for these he prayeth that they might not incurre the wrath of God and suffer deserued punishment For he did not regard that hee suffered death by their meanes but for their saluation Hee saw among them such who belonged not vnto him many q Augustinus tract 31. in Iohannem who were his and for their sakes is this request made A wonderfull thing The Iewes cry crucifie r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrissost Homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda in Marcum apud Pelargū in Questionibus in Matthaei Euangelium Christ forgiue great was their sinne but greater was thy loue ô Lord. That bloud
Iulius Scaliger in suis ad cum commentarijâ— figges vpon the tree vntill he beheld it and for want of such fruit as it might haue had was cursed and so is also said to bee ignorant of the day and hower of the last iudgement Mark 11. 13. 13. 32. to be heauy and sorrowfull euen to the death Matth. 26. 38. to reioyce with gladnesse Ioh. 11. 15. 〈◊〉 be astonished with admiration Matth. 8. 10. to be stirred vp with anger Ioh. 2. 17. Of the bodie and those common to the whole nature not appropriate to the person of man For he is weary with trauel Ioh. 4. 6. hungry after fasting Matth. 4 weepeth in compassion Luk. 19. 41. Which r Augustinus de ciuitate Dei lib. 14. cap. 10. affections by the grace of dispensation Christ assumed when he would as when he would he became man for in all things it behoued him to be made like vnto his brethren sinne onely excepted that he might bee mercifull and a faithfull High-priest iâ— things concerning God and make reconciliation for the sinnes of the people Heb. 2. 17. Therefore the difference of these s Tilenus Syntagmatis Theol. part 2. disputatione 1. Zacharias Vrsinus de filij Dei incarnatione lib. 2. passions which are in Christ and vs standeth in these points First in the subiect or at the least the cause thereof for our affections are seated either in the irascible facultie of the soule or the concupiscence and for the most part preuent or very Christi affectus differunt à nostris 1 A ratione imperante 1 Praeter rationeÌ„ irrepâ—t inâ—pinantibus c. 2 Christi affectus sunt In sola obiecta licita 2 nostri In obiecta illicita feruntur 3 Non turbulenti aut rationem de grada deijcientes 3 Traecipites sunt rationem à statu suo deijciunt hardly obey reason but those of Christ though Aquin. summa part 3. quest 14. per totum Clictomenus Damasceni commentator ad lib. 3. cap. 20. orthodox fidei wee place them in the sensitiue yet because hee is without the least touch and infection of sin did alwaies obey the direction of the vnderstanding and reason and was led rather by it then by appetite Secondly In the obiects our affections are oftentimes caried to that which is euill his onely is good Thirdly in the measure thereof for ours by reason of that i Bonduenturae cap. 8. Breniloquij disorder which is in vs doe not seldome exceede and breake order but his were euer tempered with a sweet harmony and concent Therefore two sorts of passions there bee not incident vnto him one of those which are not naturall nor doe arise from the generall sinne of man wherewith all are defiled as bee sundry diseases agues u Iohannes Langius Epist. lib. 2. Epist 13. leprosie gowte blindenesse and the like which God inflicteth as due punishments reuengers of transgressions The other such as be culpable and sinnefull as for example vntowardnesse to that which is good readinesse to doe euill c. From these and all of the same kind Christ is free for x Extitit Iustiniani temporibus circa annum Domini 536. Apthartadocitarum Seueritarum hâ—resis dicentium quod câ— quam ex virgine Seruator noster assumpsit caro ante passionem fuiâ— incorruptibilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est omnis infirmitatis Interritue expers opiniâ—nâ—â— hâ—â—â— aâ—plexus est Iustâ—ianus ipse qui ferre noâ— potuit propter amorem suum in Christum vt quispiam diceret corpus eius esse corruptibile Quare edictum sanciuit quo Corpus Domini incorruptibile appellauit in quod nullâ— omnino passiones caderent At illi resâ—iterunt eamque illius opinionem veriâ—ati contrariam esse liquido ostenderunt Anastatius Antiochenus Agapetus Romanus Episcopus Euagrius historiae Ecclesiast lib. 4. ca. 39. Niceph. Câ—lâ—stus l. 17. cap. 29. Aug. de Heresibus they bee nothing pertinent to that shape of a seruant which in mercy he tooke vpon him for our sakes Vse The first is a demonstration manifesting the truth of his humane nature who being in the forme of God thought it no robbery to bee equall with God but hee made himselfe of no reputation and tooke vpon him the forme of a seruant Philip. 2. 7. not y Bernardus of a seruant onely to be subiect but of an euillseruant for our sakes to be beaten The second an example of patience and meckenes in suffering all kind of misery for the aduancement of the glory of God and procurement of mans saluation 1. Pet. 2. 21. Heb. 12. 3. Thirdly his suffering in soule and body was sustained and vndergone for our sakes for the purging of our sins surely he bare our infirmities and carried our sorrowes was wounded for our transgressions and broken for our iniquities the chastisement of our peace was laid vpon him and with his stripes we are healed Esay 53. 4. 5. z Assumpsit Christusdefectus nostros 1. propter pretium nostrae salutis 2. propter exemplum virtutis 3. propter fulcimenrum nostrae fragilitatis Pretium salutis quia proposuerat nos redimere non auro argento sed pretiosissimo sanguiâ—e suo animam sucm poâ—ere pro animabus nostris ad hâ—e autem non esset idoneus nisâ— naturam deficientem passibilem assumpsisser prâ—inde defectus nâ—stros poenalitates debuit in seipso habere propter exemplum virtutis specialiter humilitatis patientia pietatis Propter â—ulcim entum nostrae fragilitatis in quafacultas animae Rationalis habet in se difficultatem ad cred endum vera Irascibilis ad speranduns ardua coâ—cupiscibilis ad amandâ—m bonâ— c. Benauentura in lib. 3. senten distinct 15. Aquinas in summa parte 3. Quaest 14. Articul 1. 4 The fourth may serue for the comfort and strength of our faith for when we wrastle with many calamities and be tried with sondry temptations Christ Iesus our Lord doth suffer with vs in the same Wee haue not such an high Priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like yet without sinne Heb. 4. 15. therefore when Saul persecuted his members vpon earth he the head complayneth in heauen Act. 9. 4. and sayth of them whosoeuer toucheth you he toucheth the apple of mine eye Zach. 2. 8. Let vs therfore go boldly vnto the throne of Grace that wee may receiue mercy and finde grace to helpe in the time of need Heb. 4. 16. Iesus cried with a lowde voyce Eli Eli Lammah sabacthani that is My God my God why hast thou forsaken me There is no speech of Christ nor of any other in the Why Christ vttered this speech in two seuerall languages history of the Gospell vttered and recorded in two seueral tongues besides this one and the reason doubtlesse is this The holy Ghost would
consulendi sunt Arnoldus Carnotensis de 7. vltimis Christi verbis Iraeneus apud Theodoretum Dialogo tertio Leo primus sermonibus de passione 16. 17. Cyprianus de passione Christi Epiphanius haeresibus contra Ariomanitas Elias Cretensis in Nazianzeni orationem secundam de filio vbi quatuor ponit modos desertionis generales 1. Explorationis causa vt in Iob. Iosepho quo ille tanquam fortitudinis hic castitatis columna clarus fieret 2. Ad castigationem vt in Apostolo quo semel demittendo humiliando summam illam Gratiam conseruaret 3. Per auersionem vt in Iudaeis quo puncti ad poenitentiam flecterentur 4. Supra hos omnes restat modâ—â— ille desertionis in administratione Domini pro genere humano vt perillam quae videretur esse desertio nos primo deserti deinde recepti per incarnationem Christi cruciatibus ipsius saluemur Damascene therefore calleth dispensatiue when as he was man left for a while the Dietie resting and not shewing it selfe in the time wherein he was crucified tempted and died yet euer vnited to the humanity that hee might ouercome rise againe iustifie and redeeme vs. Therefore when we are plunged in the sea of the greatest calamities ouerloaden with the heauiest burden of manifold tribulations when those complaints are wrung from vs How long wilt thou forget mee O Lord for euer How long wilt thou hide thy face from mee will the Lord absent himselfe for euer and will he shew no more fauour is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to bee mercifull hath hee shut vp his tender mercy in displeasure Psal 13. 1. 77. 7. 8. 9. and crusheth our bones as a Lion Esay 38. 13. that wee know not what to doe 2. Chron. 20. 12. euen then let vs submissuely powre forth our hearts before God and like humble suppliants flie to his mercy as our onely Sanctuary for the Lord doth heare the desire of the poore and maketh his eare to attend Psal 10. 17. he neither can nor will forsake his And therefore thus doth he refresh Sion weeping and mourning as though God had left his Can a woman forget her sucking babe that shee should not haue compassion on the sonne of her wombe yea they forget yet I will not forget thee behold I haue grauen thee vpon the palmes of mine hands and thy walles are continually before me Esay 49. 15. 16. And is also saide to see the afflictions of his people in Aegypt and to heare them crie by reason of their taske-masters and to know their sorrowes and come to deliuer them from the hand of the Aegyptians and bring them out of that land into a good land flowing with milke and hony Exod. 3. 7. 8. And what can bee added to this tender or rather officious and seruiceable care of God whose eyes watch eares attend hands are ready and feet hasten to helpe those who belong vnto him that they might not bee too much wronged but if there may bee any addition the holy Ghost doth expresse in these most sweete words saying that the Lord raysed vp to the Israelites Iudges when they were vexed of their enemies and was with the Iudge and deliuered them all the dayes of the Iudge for it repented the Lord because of their gronings by reason of those who oppressed them Iudg. 2. 18. There is no reason then why wee should imagine that the fauour of God is the lesse towards vs when wee are exercised though with many and great afflictions for whom hee loueth he doth chastice Prou. 3. 10. and as he seemeth to forsake them for a while but to their benefite 1. For their triall as in Iob and Ioseph the one whereof was a piller of patience the other of chastitie 2. for their correction of this is the Apostle an example who was humbled that hee might preserue the grace bestowed 3. by withdrawing his comfort to moue them to repentance as hee dealt with the Iewes Of this more in the former words and vpon the 130. Psalme O my God my God why hast thou forsaken me The Redemption which Christ purchased for vs was not externall of the body alone but internall of the soule also and therefore did not onely offer vp his body vnto the Father to reconcile vs but the soule likewise suffered the punishment wee had deserued and as though hee had beene the guilty person standeth out at the Barre before the Iudgement seat that wee might be absolued Then sinne is a dangerous euill and which God hateth All flesh corrupteth their wayes all flesh therfore is ouerwhelmed in the floud Gen 6. 7. 7. 21. The cry of Sodomes iniquity ascended vp into heauen a reuenging shower of fire and brimstone descend down to earth deuoured the offenders turned their Cities into ashes an example to them that hereafter should liue vngodly 2. Pet. 2. 6. The earth openeth her iawes and swallow vp rebellious Corah Dathan and Abiram they their tents theirs and all goe downe quicke vnto hell Numb 16. 31. Canaan speweth out her inhabitants because of their abomination Leuit. 18 25. Of all that infinite multitude that came out of Aegypt Exod. 12. 37. onely two Caleb and Ioshua entred into the land of Promise Numb 14. 38. the rest perished in the wildernesse because they prouoked the Lord. And at this present the Iewes hated despised scattered and wandring ouer the face of the earth remaine a visible example of Gods wrath against sinne the greatnes wherof sheweth it selfe in the variety of the punishments Leuit. 26. Deut. 28. 15. in the generality Gen. 7. 23. Osea 4. 2. 3. in the sharpenesse 2. Chron. 21. 18. 2. King 9. 36. In the suddaines of the execution Dan. 4. 30. Act. 12. 23. These and the like testimonies of Gods anger against sinne and sinners are registered in holy Scripture But the vndeserued death and bitter passion of his onely and beloued son by which alone his iustice could bee satisfied doth farre exceed them all which if hee for vs had not once tasted wee must haue felt eterually Let vs auoide sinne lest wee pull vengeance vpon our own heads and tread vnder foot the sonne of God and account as as a prophane thing that sacred bloud by which wee are iustified Heb. 10. 29. For all sinne is to speake it in the words of the Schoole-Diuines First iniurious to God Dionisius Carthusianus in Tractatu de Grauitate Enormitate peccati cap. 1. and wronging the most holy For we despise his commandements who would haue vs 1 Deo iniuriatinum holy as he himselfe is holy Leuit. 11. 44. And therefore euery one that calleth vpon the name of the Lord must depart from euill 2. Timoth. 2. 19. For when wee were not hee created vs Gen. 2. 7. When wee were lost hee redeemed vs Eph. 2. 1. 2. c. and sanctifieth being redeemed that wee should not liue according to
our owne will but his 2. Cor. 5. 17. Secondly ioyfull to the Diuell who teacheth euill and 2 Diabolo laetificatiuum delighteth in filthinesse and that three wayes 1. in regard of subiection for he that committeth sinne is the seruant of sinne Iohn 8. 34. nothing more base 2. of assimilation or likenesse and of this murthering Caine is said to bee of the diuell who was a murtherer from the beginning 1. Iohn 3. 8. 12. 3. of inhabitation for such the diuell possesseth dwelleth in them so an euill spirite is saide to vexe Saul 1. Sam. 16. 14. and in the Parable when he goeth out of a man to returne againe and bring seuen other worse then himselfe there to take vp his lodging and his end shall be worse then the beginning Math. 12. 43. 44. Thirdly most hurtfull to man for without repentance it 3 Homini summe nociuum depriueth of the blessing of grace present and of future glory Of grace If the righteous turne away from his righteousnesse and commit impiety according to the abominations of the wicked man all the righteousnesse that he hath done shall not bee remembred Ezech. 18 24. And this is the threatning to the Church of Ephesus who vnlesse shee remember her fall and rise againe by repentance and doe her first workes the Candlesticke shall be remoued out of his place Apoc. 2. v. 5. that is she shall cease to be any longer a Church I purpose not to heape vp eyther more confirmatory testimonies or examples yet may not let passe that one so famous a myracle of iudgement vpon the abuse of a miracle of mercy which is that in the persecutions of the Christians in Africa raysed by the Arrians when their tongues were pulled out by the rootes and notwithstanding spake distinctly and vttered both the miseries they endured and the truth of their profession Among whom two dishonouring their profession by committing vncleannesse with women were strucken k Iustinianus Imperator ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cedicis lib. 1. titulo 27. de officio Praetoris Africae lege quas Gratias Marcellinus comes in Chronico qui illud addit precepisse Hunericum adolescentis linguam à natiuitate muti praescindi eundemque mox loquutum esse gloriamque Deo in primo vocis exordio dedisse Paulus Diaconus lib. 16. non procul à fine Procopius Caesariensis Vandalicorum lib. 1. Aeneas Gazaeus in Theophrasto dumbe and could speake no more for euer God would not haue them declare his ordinances nor take his couenant any longer in their mouthes c. who were partakers with the adulterers Psal 50. 16. 17. 18. Of Glory for no vnclean thing shall enter into the new Ierusalem Apoc. 21. 27. Neyther shall any vnrighteous person nor fornicators nor Idolaters nor adulterers nor effeminate nor abusers of themselues with mankind nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God 1. Cor. 6. 9. l Fulmen est hoc terribile quo innumera heminum multitudo ad infernum deturbatur capienda est Apostoli sententia disiunctiuè nō copulatiuè vt de singulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligatur comminatio sed nec eo trahenda est oratio quasi qui vnius vel plurium reus factus est exolui reatu nulla ratione queat notandum probe in hunc sensum referri etiam ebrietatem cui hodie dediti sunt ferè omnis loci ordinis homines in qua laudis laetitiae materia vulgò quaeritur The sentence of condemnation is passed against all and euery one of these offenders except it bee reuersed by repentance and amendment of life Therefore let vs listen vnto that admonition of the Wise man Feare God and keepe his commandements for this is the whole man the Lord shall bring euery worke into iudgement with euery secret thing whether it be good or whether it bee euill Eccl. 12. 13. 14. and we must all appeare before the iudgement seate of Christ that euery one may receiue the thinges done in his body according to that he hath done whether it be good or bad 2. Cor. 5. 10. Therefore let vs endeour waiting looking for that day that wee may be found of him in peace without spot and blamelesse 2. Pet. 3. 14. For the m Via peccati ingredientes contaminat progredientes obstinat egredientes exterminat Bernardus in sententijs way of sinne in the first entrance thereunto defileth in the progression hardneth at the going out destroyeth THE FIFTH WORD A VVORDE OF want and distresse IOHN 19. vers 28. 29. After this Iesus knowing that all things were now accomplished that the Scripture might bee fulfilled saith I thirst now there was set a vessell full of vineger and they filled a sponge with vineger and put it vpon hysop and put it to his mouth THE ANALYSIS THis is the fifth word I thinst And this thirst of Christ is described from the circumstance of time when he suffered it when hee knew that all things were accomplished from the end that the Scripture might be fulfilled from the manner how it is quenched with vineger from the persons who offered the same the souldiers propounded generally they filled a sponge with vineger particularly by the instrument a sponge filled with vineger and the application put to his mouth from the occasion There was set a vessell full of vineger c. After this Iesus knowing that all things were now accomplished Christ now sheweth that none of all these things which he suffered fell out by chance or fortune but were long before determined and set downe that they should be so And heere ariseth a question how it may truely bee said that all things were fulfilled seeing Christ was not yet dead nor risen againe and neuerthelesse these are specially required to the perfecting of our redemption for he was deliuered for our offences and raised againe for our iustification Rom. 4. 25. which manner of speech doth not exclude the merit of Christs death from the act of our iustification but by a figure called Synecdoche comprehendeth all those things which Christ did and suffered for our sakes Now because there is a twofold a Duplex est Imputatio vna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua videlicet peccata non imputautur Altera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaimputatur institia imputation one by the remoouing of the contrary whereby our sinnes are not laid to our charge another by way of position whereby wee are accounted righteous therefore when the seuerall benefits are distinguished and each appropriated to his speciall cause it is truely affirmed that his death ouercame our death and his returne vnto life purchased life for vs. And because whatsoeuer befell Christ in life and death had been vnprofitable and to no purpose except he had ouercome death therefore is our iustification ascribed to his resurrection for it is the complement and fulfilling of all