truth of God wee can in no wayes beleeue them not because we know no reason how they may be done for so we beleeue many things as all the mysteries of our Faith but because we haue many reasons euen out of the Word of God to assure vs that these things cannot be done And so much for the chiefest obiections that are vsually made against the truth of this Doctrine of Gods Power CHAP. IV. Of the vsefull application of this Doctrine of Gods Power YOu haue seene the truth of this Doctrine of the Power of God it may serue for many especiall ends As first for the confutation of a world of errors and the cutting downe of many infinite heresies especially those whereof I haue already spoken and therefore I neede not say any more of them in this place Secondly this Doctrine of Gods Power A great comfort to the godly that God is able to deliuer them Math. 10.16 Dan. 3.17 may serue for the consolation of the godly for they are inuironed with many enemies they are sent as Sheepe into the middest of Wolues and they are hated of all-men for Christ his sake but as the three Children said We know that God is able to deliuer vs from the burning fiery Furnace and from the hands of all that hate vs and to preserue vs blamelesse vntill the day of the comming of Christ And therefore though we be beset with enemies on euery side Bosquier de incruent victor Christi p. 567. especially the World Tanquam Syrena dulcis Like the alluring Mermaides The flesh Tanquam Dalila blandiens Like a false flattering Dalila and the Diuell Tanquam Leo rugiens Like a roaring Lyon that doe seeke by all meanes to destroy vs Presentemque viris intendunt omnia mortem Virgil. Aeneid l. 1. Reuel 2.10 Yet we neede not feare any of those things that we shall suffer Quia non plus valet ad deijciendum terrena paena quam ad erigendum diuina tutela Because all the power of darkenesse is not so able to suppresse vs as our gracious God is to support vs for otherwise Si Diabolus nocere posset quantum vellet aliquis iustorum non remaneret If either Satans malice or the hatred of wicked men or the furie of bloud-thirsty Tyrants might preuaile against the godly seruants of Christ so much as they would then not a righteous man could remaine vpon the face of the Earth but God can put a hooke in their nostrils and say vnto them as he sayes vnto the Seas Hitherto shalt thou goo and no further Rom. 8.31 And therefore If God be with vs we neede not feare who be against vs Quia maior est qui est in nobis quam qui est in mundo 1 Iohn 4.4 Because as Saint Iohn saith He is greater and stronger which is in vs then he that is in the W rld Euen so we haue the lusts of our owne flesh the messengers of Satan 1 Pet. 2.11 that doe buffet vs and fight against our soules and make vs many times when it compells vs to doe the euill that we would not doe â—nd to leaue vndone the good that we would doe to crie out with the Apostle Rom. 7.19 O wretched men that we are who shall deliuer vs from this body of death or who shall preserue vs vnto eternall life And to say with the Poet O terque quaterque beati queis ante ora patrum contigit oppetere O happy had wee beene had wee died before wee had sinned but if we cast our eyes to looke vpon Gods Power we may be presently comforted because the Saints of God though they be shaken and sifted and winnowed like wheate yet are they kept not by their owne strength for so they should soone faile 1 Pet. 1.5 but by the Power of God saith Saint Peter through faith vnto saluation And this indeed is the sole comfort of all Christians that we shall neuer perish Iohn 10.28.29 because our Father which gaue vs vnto Christ is greater then all and none is able to take vs out of his Fathers hands This is that Foundation which remaineth sure and therefore happy is that man which buildes vpon this Foundation Thirdly this Doctrine of Gods Power may serue for the reprehension of the wicked for he can destroy all the workers of iniquitie Math. 10.28 and cast both body and soule into Hell fire And therefore will ye not feare to offend so great a God Remember I beseech you what he hath done to the old World to Sodome That the wicked should feare to offend thiâ— powerfull God Deut 29.19 and Gomorrah to Cora Dathan and Abiram to Pharaoh Iudas and many more remember that he can doe whatsoeuer hee will doe and remember what he saith Hee will doe vnto them that heare the words of the curse of the Law and yet will blesse themselues in their hearts saying We shall haue peace And let these things moue you to be humbled before the mighty â—and of God and to cause you here to feare his power 1 Pet. 5.6 that hereaâ—ter you may not feele his anger For Heb. 10.31 it is a fearefull thing to fall into the hands of the liuing God and they that now goe on in sinne and make but a sport of iniquitie without either beleeuing his truth that he will punish sinne or fearing his power that he can punish them shall then finde and feele that it had beene better for them neuer to haue beene borne or to haue had a milstone hanged about their neckes and to haue beene cast into the middest of the Sea then to haue broken the least Commandement oâ— this powerfull and Almighty God And so much for the first attribute of God here expressed that is his Power and now followeth the second attribute which is Gods Goodnesse CHAP. V. Of the Mercy of GOD and wherein the same chiefly consisteth YOu haue heard of the Power of God 2. Attribute i. e Gods goodnesse we are now to see how God proclaimeth his Goodnesse according as he had promised before I will make all my goodnesse to passe before thy face Exod. 33.9 A Doctrine farre more comfortable then the former for not hee that can but he that will helpe vs is best vnto vs and hee that is willing to doe what he can though it be but little is farre more deere vnto vs then he that can do much but will do nothing but the power of God sheweth that he is able and this goodnesse of God proueth that he is willing to releeue vs and therefore the goodnesse of God is the anchor of our hope and the foundation of all our comfort and it is well coupled with the former attribute for in vaine were his willingnesse to helpe vs vnlesse he were able and in vaine were his ability to helpe vs vnlesse hee were willing the former being but a fruitlesse wish and the latter but a gracelesse
be euery where in some sence may be sayd to be euery where because it is vnited to that Dietie which is euery where and further I say that a thing may bee sayd to be or to doe by accident Two wayes 1. Properly 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First That is sayd to bee or to doe properly by accident which hath anothers vertue properly communicated vnto it as water made hot hath the heate of the fire communicated vnto it Secondly That is sayd to be or to doe improperly by accident which is onely ioyned vnto that which is of it selfe In the first sence wee say that the body of Christ is euery where that is in the word but not in himselfe and so we yeeld the Soule of Christ to be omniscient and the humanitie omnipotent in the word but not in it selfe And In the second sence wee finde the Church by reason of our spirituall coniunction with Christ to bee called Christ and to bee sayd to haue risen with Christ and to fit with Christ in the Heauenly places And againe I say that whatsoeuer is either in one place or euery where must be either 1. In substance without quantitie as the Angels 2. In quantitie as all corporall things 3. Or in Vertue qualitie as the Sunne by his vertue and powerfull operations may bee sayd after a sort to bee euery where and thus the Body of Christ in respect of the Hypostaticall vnion propter virtutem seruatricem by reason of Saluation it worketh euery where may bee sayd to be euery where but to say that the Body of Christ as it is a body quantatiue or limited with the bounds of quantitie is euery where I say it is vnpossible because nothing that is quantatiue can be infinite but is measured and bounded by place alone Quia numerica vnitas corporis finiti non potest consistere sine continuitate because as Iulius Scaliger sayth the numericall vnitie of a finite body Scal. extra in Card cannot consist without continuitie e. i. except it bee alwayes contained in some place and wee find all the Fathers of this iudgement as Cyrillus Alexandrinus in Dialog de trin l. 2. Tertull de trinit p. 610. Ambros in luc l. 10. c. 14. Vigilius l. 4. contra Eutychet Fulgentius l. 2. ad Trasimundum and many others which that thrice worthy Zanchius Zanch. l. 2. c. 6. de nat dei p. 107. c. together with their sayings and arguments doth set downe at large And therefore though to say that that which is no quantitie nor circumscriptiuely locall in one place which is onely proper vnto the God-head is in euery place is no contradiction yet seeing the Body of Christ is a true naturall body and that euery true body whiles it remaines a body must consist of his certaine and limited dimensions and therefore of necessitie must be locall in one place and cannot possibly bee in euery place to say that this is euery where is the greatest contradiction that may be for to say that that thing which is and must bee in one place is in euery place is such a contradiction as I know nothing more and therefore if they will prooue him to bee euery where they must first disproue him to bee a true and a naturall body and so proue the Body of Christ to bee truely and really made a God And indeede so they seeke to doe For They say that although he assumed a true body yet it followeth not that it must still retaine his true dimensions but that now by reason of its glorification it is freed from those necessarie conditions of a Mortall body and really indued with these Diuine properties and this is no more contradiction to say that God can disrobe a body of its naturall properties and to indue it with supernaturall faculties then it is to say that God at the day of Iudgement will change our Mortall bodyes to bee Immortall and cause this corruption to put on incorruption as the Apostle speaketh 1 Cor. 15. and therefore God can make the body of Christ to be euery where That the glorification of a body doth not take away the dimensions of a body To this I answere first that the glorification of any body doth no wayes disrobe him or free him from the essentiall properties of that body in respect of its quantitie or substance for that were to make a body to be no body but onely in respect of the qualities whereof those that are ill shall bee quite abolished and those that are good shall bee more fully perfected and therefore I say that the bodyes of the Saints glorified or clarified shall be but changed in qualities as indued with agility and subtilitie perfection and immortalitie and shall no wayes be changed in substance but shall still remaine the same quantatiue bodyes bounded and limited with their naturall dimensions for otherwise how should Iob see God with the same eyes that hee had Iob 19.27 while hee liued or how should we beleeue the happinesse and felicitie of our bodyes if our bodyes be so changed as to be no bodyes at all they shall therefore be indued with most vnspeakeable perfections and most perfectly clarified from all imperfections but they shall not be disrobed of their naturall proprieties Secondly I say that the Body of Christ That the body of Christ was a glorified body from the first moment of his conception though in some things it is otherwise now then it was before his resurrection and ascension as to be impassible for now Christ being dead dieth no more sayth the Apostle and to bee more apparantly glorified being then as it were vayled from our eyes that we could not see the true glorie which indeed it had yet was it truely a most clarified and glorified body from the first moment of his conception for it was freed from all corruptions and indued with all possible perfections and as the Apostle sayth Colloss 2.9 The fulnesse of the God-head dwelt in Christ bodily And therefore how could it be but that a body vnited to the God-head should bee a body glorified from the first moment of that Hypostaticall vnion and so it appeared at his transfiguration on mount Thabot Matth. 17.2 which was not an imposition or donation of more glory vnto the body of Christ then it had before but a translation of the vayle which couered his Glory by reason of their inabilitie to behold it and a reueiling of his glory vnto them and yet wee must needs confesse vnlesse wee will fall into damnable heresie that this glorified body of Christ was then quantatiue and limited with the bounds of his dimensions else how could the Prophet say that a Woman should compasse a Man or how could the Euangelist say that he was layd in a manger that he walked from one place to another that he was nayled to the crosse Luke 12.16 John 19.18 Matth. 27.60 that he was layd in
like and yet this is not all for here must be Flesh to though neither seene felt heard nor vnderstood If it be so let all men iudge For I blush to say more in a point so cleere Secondly we confesse that as God can produce any substance of nothing so he can multiply any one thing into a thousand things Matth. 14.17 as he did the fiue loaues to feede fiue thousand men besides women and children but that he should make that which is numerically one Mar. 6 36. to be fiue thousand things and yet to be but one thing John 6.5 at the very same time that it is fiue thousand things and that that one thing should be but in one place and yet at the same time should be in fiue thousand places we say there cannot be a greater contradiction How Christ multiplied the loaues of Bread for as when the loaues were multiplied if he multiplied them in number he did not multiply them to bee more then fiue and yet to remaine but fiue or if he multiplyed them in quantity which I rather thinke he did not make them to be of a greater quantity and yet to remaine of the same lesser quantity that they were before for this is meerely contradictory to be more in number then fiue and yet to be but fiue or to be augmented in quantity and yet to be but the same in quantity but when any part thereof was diminished he still multiplyed the remaining quantity into the same quantity as it was before or greater as he diâ— the meale in the barrell and the oyle in the cruse of the Widdow of Sarepta in the dayes of Elias 1 King 17.16 That it cannot be that one body should be but in one place and yet to be in a hundred places at the same time And herein is no contradiction euen so if God should multiply that one body of his Sonne to be fiue thousand bodies it cannot be that it should be one and fiue thousand both at once or if hee should cause that body which is in one place to be in fiue thousand places all at once it cannot be that it should be in fiue thousand places and yet but in one place as euery child almost may easily perceiue And therefore seeing it is apparant that Christ hath but one true naturall and Phisicall body else we shall make Christ to be no Christ and that it cannot be that that one should still remaine one and yet be fiue thousand millions of bodies and that that one must still remaine in one place Act. 3.21 as Saint Peter sheweth and yet should be at the same time in many millions of places I hope it is as plaine that these things are meerely contradictory and so simplie impossible to be done as that the Sunne doth shine at noone-day But they instance D. Hall relates it How they relate lies to boulster vp their errors that one Xauier as Tursellian reports it was at the same time seene both in a Ship and in a Boat and I read it alleadged out of Bellarmine that hee relates the like of Saint Antony of Padua that he was seene Preaching in a towne of Italy and at the same time was seene in another place and therefore a body may be commeasured to its place and yet be in other places at the same time To these Instances I say not onely with Plautus Plaut Amphyt Tun'id dicere audes quod nemo vnquam homo vidit nec potest fieri tempore vno homo idem duobus vt locis simul sit How dares any man say that which neuer any man did see nor can be that at the same time one man should be in two seuerall places but I say also with Aquinas of the locality of Angels Thom. in Mag. l 1. d. 32. q. 1. art 1. that by the same reason that he might be in two places he may be in a thousand places at once and therefore if Xauier or Antony was in one place it must needs be the Diuell that was in the other place to teach such lies to delude the credulous But yet still they will reply that we must not conceiue of Diuine things and especially of Gods Power by the rule of humane reason For subtill Philosophy doth many times obscure pure Diuinity and Aristotles Bookes of Nature haue caused many a Doctor to corrupt the Scripture for he made Aetius to follow Arrius saith Socrates Socrat. l. 2. c. 28. Eccles. hist and therefore we must attaine vnto the knowledge of these things not by the reason of man but by the rule of Faith That Faith seeth what Reason cannot conceiue which Philo calleth Fidem oculatum so well-eyed and so sharpe-sighted that as the Eagles eye being aloft in the cloudes can notwithstanding espie Sub frutice leporem sub fluctibus piscem Vnder the waues a Fish and vnder the shrubs a Hare so Faith here in earth can notwithstanding search into the deepe things of God in Heauen and can most perfectly see those things which humane sence can no way perceiue Aug. ep 3. ad Volusian To this I answere with Saint Augustine that wee confesse God is able to doe as he hath done many things which we are not able to vnderstand in all which we beleeue them without searching the reason of them because in such things as Saint Augustine saith Ratio facti est potentia facientis The whole reason of the deede is the Power of the doer but as for the ioyes of Heauen though it passeth all vnderstanding to know positiuely what excellent things are there yet negatiuely wee doe certainely know what is not there for there is no sorrow no sickenesse no euill and as we know not perfectly what God is yet wee doe certainely know what hee is not for hee is not the Sunne Danaeus Isagog de Deo the Moone nor any other creature whatsoeuer Euen so though we know not the height or greatnesse of Gods Power what infinite things he can doe aboue what we can speake or thinke yet we know many things that he cannot doe which I haue shewed vnto you before And therefore that bread should be transubstantiated into flesh and yet remaine bread that accidents should subsist without their subiects that Christ should sit in Heauen and lie in the Bread which we doe eate that hee should be visibly there and inuisibly here and that hee should be one and many continued and discontinued intire in one one place and at the same time intire in a thousand places and such like assertions which doe ouerthrow We beleeue not the assertions of the Iesuites not because we know not how they may be done but because we know they cannot bee done not onely the humanity of our Sauiour Christ but also the order of things and the very principles of Nature and doe exceede the bounds of all sence and reason and repugne indeede the very
it were of the like nature with God Fourthly they affirme that although the word it selfe is not found in the Scriptures yet that the full sense and meaning of the word is plainely found Aug. tract 79. In Joh. Cyrillus l. 1. de trinit as Saint Augustine doth most excellently proue out of those words of our Sauiour I and my Father are one Iohn 10. And that it is deriued from the Scripture for it is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord saith of himselfe Ego sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am he that is or I am that I am Exod. 3. And therefore seeing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their verball winde shakes no corne nor cannot derogate any thing from the coessentiality of this word with his Father they proceed against the matter And so Secondly they doe obiect against the truth of the matter declared by this Word And First they argue thus Whose wils are diuers their natures Ob. 1 and essences are diuers but the will of the Father and of the Sonne are diuers for the Sonne saith vnto his Father Father if it be possible Matth. 26.39 let this cup passe from me neuerthelesse not as I will but as thou wilt therefore their Essence must needes be diuers Sol. That Christ as he hath two Natures so he hath a two-fold Will. I answere that the proposition is to be distinguished for whose wils are diuers hauing the same natures their natures must be diuers but in Christ there are two natures diuine and humane and therefore that his will is diuers or not the same will as his fathers is in respect of his humane nature though it be alwayes subiect and agreeable to the same we easily grant but that his will in respect of his diuine nature is any wayes different or diuers from his Fathers will we vtterly deny and we say not that the whole person of Christ but that Christ in respect of his diuine nature as he is the second person of the Trinitie is co-essentiall vnto his Father and therefore though the will of Christ as he is the Sonne of man be not the same as his Fathers will is yet that doth not proue the will of Christ as hee is the Sonne of God to be not the same as his Fathers will is because Christ hath a two-fold will the one as he is the eternall Word and the other as he is made Flesh Ob. 2 Secondly they say he that is mediator betwixt God and men is not of the same essence with God but Christ is the Mediator betwixt God and men 1 Tim. 2.5 saith the Apostle therefore he cannot be of the same essence with God Sol. That there are two sorts of Mediators I answere that the proposition is to be distinguished for it is true of such a mediator as Moses was the Messenger of God to men but it is false of such a Mediator as reconcileth wicked men to God by appeasing his wrath and making satisfaction for their sinnes for that no man can do so but he that is God by nature Now Saint Paul sheweth Christ to be such a Mediator as doth appease the wrath of God and therefore he sheweth euen thereby that Christ must needes be a God by nature and of the same Essence with his Father Ob. 3 Thirdly they say Christ is a Mediator and an Aduocate with God but he is no Mediator nor Aduocate with himselfe therefore himselfe is not of the same Essence with God Sol. I answere that the Name of God is to be taken two wayes First Essentially and so Christ is a Mediator with God Secondly Hipostatically for any person of the God-head and so Christ also is Mediator with God if you vnderstand God for the person of the Father not excluding the Sonne or the Holy Ghost for otherwise it is false because he is not onely Mediator with the person of the Father but also with himselfe and the Holy Ghost So likewise in the conclusion if you take God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the person of the Father we yeeld Christ is not God because God the Sonne is not nor cannot be God the Father And to the minor I say That Christ reconcileth vs to himselfe that Christ may bee said to bee a Mediator with himselfe if we consider the office of mediation Nam sacrificij modum non sicut vnus quidam ex nobis sacerdotibus affert seruiliter For he doth not seruilely like some of vs or any vnder the Law bring the substance of our sacrifice vnto the Priests which should first offer for themselues and then for the sinnes of their people because he hath nothing herein common with vs that he should receiue it at our hands to offer it for vs but as he is our sacrifice himselfe Cyrillus l. de recta fide ad reginas Sic sibi ipsi conciliat per ipsum in ipso patri So he reconcileth vs vnto himselfe and through himselfe and in himselfe vnto his Father as Saint Cyrill saith Fourthly they say If he be of the same essence with the Father Ob. 4 then is he essentially in the Father but he is not essentially in the Father for the Word was with God and not in God John 1.1 saith the Euangelist but to be with God signifieth not to be in God but without him as a booke held in my hand is with me though it be not in me therefore Christ is not essentially in the Father consequently not of the same essence with the Father To this Fulgentius answereth diuers wayes Sol. 1. If all that is sayd to be with God be without God Fulgent in resp ad obiect Arrianorum and all that is sayd to bee in God bee within him then are wee neerer vnto God then the Sonne of God for here you see he is sayd but to be with God and we are sayd to be in God 1 Cor. 8. for there is but one God the Father by whom are all things and wee in him sayth the Apostle but this is most absurd to say that wee are neerer vnto God then the Sonne of God and therefore it is as absurd to say that all which is with God is without God and all that are sayd to be in him to be within him Secondly Hee proueth that to be with God or with man doth not alwayes signifie to bee without God or without man for it is sayd that the vngodly reasoned with themselues Wisd 2.1 but when a man reasoneth he doth it within himselfe and not without himselfe C. 4.1 and it is sayd that the memoriall of Vertue is immortall because it is knowne with God and with men but it cannot be knowne with men vnlesse the memorie thereof be within men John 14.15 and so our Sauiour Christ sayth If any man loue mee and will
Euthymius vpon those words of the Apostle doe affirme Others translate it sermo which I translate speech as Prudentius Ades pater supreme patrisque sermo Christe So Beza In principio erat sermo and so Tertullian Saint Cyprian Saint Hillarie Saint Ambrose Saint Augustine Saint Hierome and diuers others and some call him the voyce of God according to that of the Psalmist The voyce of God is a glorious voyce as Claudian Christe potens redcuntis conditor aevi Vox summi sensusque Dei quem fudit ab alta Mente pater O mighty Christ maker of the world thou voyce and sence of the highest God which the Father begets in his most inward minde But most commonly the Fathers and almost all the Schoole of Diuinity following the vulgar Latine doe expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie verbum the Word because Sermo speech doth seeme to consist of many words whereas a word doth altogether denotate and declare vnity But then it may bee obiected Ob. that none can expresse his whole minde by one simple word and therefore that speech is more likely to be the meaning of the Euangelist I answere That man indeed with one conceiued word Sol. can hardly expresse his whole minde and wisedome That as God is one act so he can expresse himselfe with one word but it is not so with God for as he is but Vnus simplicissimus actus One most simple act so hee doth apprehend and vnderstand all things Vno ictu vno conceptu at one instant and can expresse himselfe with one word And multiplicity of words doth shew the infirmity of man that with few words cannot expresse himselfe but the vnity and simplicity of Gods Word denoteth the superexcellencie of God that so briefly and so easily can doe all things Secondly We are to note why Christ is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ is tearmed the Word the Word Touching which point we must vnderstand that whatsoeuer speaketh vttereth forth words And wee finde that God Angels and Men doe speake though after a different and a diuers manner for though God being a Spirit wanteth mouth lippes and tongue and that the Apostle speaketh hyperbolically of the tongues of Angels Zanch. l. 3. c. 19. de operibus sex dierum as Zanchius noteth yet this is certaine that God and Angels doe often speake as we reade Genesis 1. Zach. 2. Esay 6.2.3 Although the speeches and the communications of the Angels be farre vnlike to ours Hieron to 7. p. 187. in c. 24. Jobi as Saint Hierome saith and that we can neither know nor vnderstand after what manner they either doe or haue heretofore spoken at any time either outwardly vnto the eare or inwardly in the minde of any man as Saint Augustine saith And therefore we say that there is a Diuine Angelicall and a humane word And to each of these i. e. God Angels and Men wee doe ascribe a two-fold word 1. One inward of the minde and vnderstanding That there is a two-fold Word 2. Another outward of the voyce and tongue After the first manner we are saide to speake when wee doe conceiue certaine thoughts and cogitations within our minde As Psal 53.1 Sap 2.1 Matth. 9. the foole hath saide in his heart there is no God and they saide within themselues but not aright And After the second manner wee are saide to speake when by any outward word Fulgent in resp ad ob Arr. or voyce we doe expresse and declare our inward cogitations And this is said to be onely the outward signe and voyce of the inward word for that the inward conception of any word is most properly said to bee the Word as Saint Augustine affirmeth Hilarius l. de Synod How in some things the Word God resembleth our outward word Now Christ is not any outward vocall word nor any transient voyce of God as diuers Heretikes said hee was but he is the inward essentiall and permanent word of God as Epiphanius Saint Basil and Saint Augustine doe declare And yet as Saint Basil saith hee hath some certaine similitudes and resemblances with our outward word for as the same springeth from our inward minde because the tongue vttereth what our minde conceiueth Matth. 12.14 for out of the abundance of the heart the mouth speaketh So is the Word God begotten from the minde of the Father and as the vocall Word is the liuely Character of the inward thought and doth represent the image of the same so is the Word God the liuing Image of the begetter and the very effigies or the ingrauen forme of his person Heb. 1.3 as the Apostle speaketh But he hath a farre more propinquity and likenesse with our inward and mentall Word as Saint Augustine teacheth For The likenesse of the Word with our inward word Aug de Trinitate l. 15. c. 10. c. 11. First As a man conceiueth and brings forth this Word in his minde so doth the Father beget his Sonne by his vnderstanding Secondly As the Word of the minde is from our knowledge our knowledge from reason and reason from the minde immaterially produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any passion or corruption so is the Word God begotten of the Father as Saint Basil and Nazianzene doe declare Nazian orat 4. de Theolog. Thirdly As the minde doth so beget the Word within in selfe as that still the same remaineth in the minde Fulgentius ad Monimum as Fulgentius noteth So the Word God is so begotten of his Father as that he remaineth alwayes with the Father as The Sonne which is in the bosome of his Father he declared vnto vs and No man hath ascended vp to Heauen Iohn 3.13 but hee that came downe from Heauen euen the Sonne of man which is in Heauen Nam cum ad terrena descendit coelestia non dereliquit For when hee descended to the Earth and was made flesh he left not Heauen but as the word of the minde doth alwayes remaine in the minde so doth this Word God alwayes remaine in the bosome of God Fourthly as the conceiued word of the minde is the beginning of all working so is this word God the beginning of all creatures for by it all things were made John 1. and without it was nothing made that was made Fiftly as the mentall word is shewed by the voyce so is the word God manifested by the assuming of our flesh And yet because it is vnpossible to accommodate little vile How the Word God differeth from our word Basilius contra Eun. Aug. Ser. 190. de tempore and terrene things fully to expresse or in all things to agree with diuine and eternall things as Saint Augustine doth most excellently declare saying Cum Deus comparatur non potest comparari aequali scilicet comparatione When God is compared he cannot be compared with any equall comparison for to whom will you compare
God to communicate himselfe vnto all creatures by his presence and it was a greater kindnesse to communicate himselfe to all the godly by his grace but it is the greatest of all to vnite himselfe hypostatically by his spirit vnto our flesh And therefore this could not be done without infinite goodnesse and so in this respect we find this worke of the incarnation ascribed to each person for the Father sent me saith our Sauiour and I came into the world saith he of himselfe and the Holy Ghost shall come vpon thee and the power of the most high shall ouer shadow thee whereby thou mayst conceiue saith Gabriel vnto the blessed Virgin And therefore seeing the whole Trinitie was the Maker of this Word flesh how can it be but that the whole Trinitie should be incarnate and made flesh Sol. That the Son onely assumed our Flesh I answere that this worke of the words incarnation is to bee considered 1. Inchoatiue 2. Consummatiue As it was inchoated and begun As it is consummated and finished In the first sense it is common to all the three persons of the Trinitie for it was made by them all three but in the second sense it was proper onely vnto the Word because it was assumed onely by the Word Aug. in Enchyrid C. 38. as Saint Augustine sheweth for as if three Maides should spinne and make a garment and then put it vpon one of them to weare all three should be the makers yet but one should be the wearer of the same Euen so though the Father did appoint Christ a body and this body was conceiued by the Holy Ghost yet neither the Father nor the Spirit did assume that body but only the person of the Sonne of God and therefore Saint Augustine saith truly Idem Ser. 3. de temp that Impleuet carnem Christi pater spiritus sanctus sed maiestate non susceptione The flesh of Christ was filled with the Maiestie of the Father and of the Holy Ghost but it was onely vnited to the person of the Word Ob. But then againe it may be obiected that seeing the nature of the Father and the nature of the Sonne be the very same for they be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the very selfe-same essence as I haue sufficiently shewed vnto you before and the whole diuine essence is in euery one of them therefore how can it be but the Sonne being incarnate the Father should be incarnate also Sol. To this we answere briefly that although the nature of the Father and the nature of the Sonne be the very same yet Aliter est in patre aliter est in filio This very selfe-same essence is otherwise or after another manner in the Father The diuine nature limited in the person of the Sonne was made Flesh and after another manner in the Sonne and therefore we say that the Diuine nature simply considered cannot be said to be incarnate Sed natura diuina determinata limitata in persona filij But the diuine nature limited and determined in the person of the Son And this Saint Augustine doth most excellently expresse against the Iewes saying O Iudae Cytharam respice c. Behold O Iew the Harpe when it yeelds sweet and pleasant tune there be three things that seeme to concurre alike the skill the hand and the string and yet there is but one sound heard Ars dictat manus tangit chorda resonat The Art or skill directeth the hand toucheth and the string onely soundeth Tria pariter operantur they doe all three worke alike and yet neither the skill nor the hand doe yeeld the sound but onely the string Sic nec pater Operatio in tribus constat sed quemadmodum ad solam chordam soni redditio sic pertinet ad solum Christum carnis humanae susceptio nec spiritus sanctus susceperunt carnem tamen cum filio pariter operantur So neither the Father nor the Holy Spirit did assume the flesh and yet they did all agree in the working and making of this flesh but as the string alone doth yeeld the musicall harmony so the word alone did assume the flesh the worke is seene in all three but as the sound of the musicke pertaineth vnto the string alone so the assumption of our flesh pertayneth to the word alone and if any incredulous Iew with Nichodemus demaunds how this Word should be made flesh of a Virgin without the helpe of man let him tell me how Aarons rod Aug. de incarnat Dom. cont Iudaeos being a drie sticke could blossome and beare ripe Almonds and I will tell him how the Virgin did conceiue and beare a Sonne but he cannot tell the former though the lesser miracle and therefore no wonder that I cannot expresse the latter which is so ineffable a mysterie saith Saint Augustine And so you see the first Branch of this Text touching the person who was made the Word the Sonne the second person of the blessed Trinity fully discussed BRANCH II. CHAP. I. Of Christ his apparition before his incarnation and of the conception of Christ the manner of it and the reasons why hee was so conceiued 2. Branch Tres misturas fecit omnipotens illa maiestas in assumptione carnis nostrae ita mirabiliter singularia singulariter mirabilia vt talia nec facta nec facienda sint amplius super terram SEcondly We are to consider what hee was made Flesh for the Word was made Flesh Saint Bernard saith God did three workes three mixtures as hee calleth them in the assumption of our flesh so singularly wonderfull and so wonderfully singular that the like were neuer made before nor shall be made hereafter vpon the face of the Earth Coniunct à quippe sunt ad invicem Deus homo mater virgo fides cor humanum For now are ioyned together God and our Flesh a Mother and a Virgin a diuine Faith and a humane Heart for the Word and Soule and Flesh haue met and made but one Person These three are one and this one is three not by the confusion of substance but in the vnity of person This is the first and most super-excellent mixture or coniunction The second is a Virgin and a Mother a thing so admirable so singular that since the World beganne it was neuer heard that shee which brings forth a Childe should be a Maide and that shee should be a Mother which still remaines a Virgin The third is Faith and Mans Heart Inferior quidem sed non minus forsitan fortis an inferior copulation but perhaps not deseruing much lesse admiration For it is a wonder to see how the Heart of Man can yeeld Faith and beliefe vnto these two and to beleeue that God should be made Man that shee should remain a Virgin which had borne a Sonne for as Iron and a Gally-cup can neuer be coupled together Bernard Ser. 3.
vndergone tenne of them and hath suffered the same euen as we doe First Cold Secondly Heat Two infirmities incident to euery man and denyed by no man to bee in Christ else could he not be a man Matth. 21.18 Thirdly Hunger as when he came to the Figge-tree and would haue eaten John 4.7 C. 19.28 Fourthly Thirst as when he asked Drinke of the woman of Samaria and cryed I thirst vpon the Crosse John 4 6. Fiftly Wearinesse as when he sate by the Well to rest him John 19.17 Sixtly Weakenesse and Paine as when he was not able to beare his Crosse any further but was faine to haue Simon of Cyren to helpe him Matth. 27.32 And these sixe were infirmities of his Body the other belonged more properly vnto his soule and must bee warily distinguished if we would truly vnderstand them as they are in him Matth. 26 38. Seauenthly Heauinesse and Sorrow as when his soule was heauy vnto death Luke 19.51 and when hee wept for griefe ouer the Citie of Ierusalem That there is a two-fold sorrow But here we must distinguish and know that this heauinesse and sadnesse of Christ was in him as an affliction and not as a transgression and that it was in his sensuall and not in his rationall will or if in his reasonable will that he was sorrowfull because he would be sorrowfull Iohn 11.33 Et turbatus quia turbauit seipsum And was troubled because he troubled himselfe and therefore his sorrow was Subiacens non praesidens turbans sed non perturbans eum Ruled by reason and not ouer-ruling reason and so onely disturbing Marke 6.6 but no wayes disordering him Eightly Shamefastnesse and admiration as when hee marueiled at the infidelity of the Iewes 1 Kings 18. euen as Elias was ashamed of the iniquity and wondered at the stupiditie of the Israelites But here also we must know that it was externally moued by the sinnes of others and not internally procured by any act of his owne Heb. 5.7 Ninthly Feare as when his Father heard him in that which he feared and in this as through wearinesse he willingly fainted so through feare he was exceedingly astonished But here likewise we must distinguish that his feare was That there is a two-fold feare Filialis non seruilis A filiall feare adioyned with Hope and not a seruile feare proceeding from despaire that is not a sinfull but a pious feare which might moue him in his considerations but no wayes remoue him from his godly intentions Tenthly Anger as when he looked angerly vpon them and so when he droue the buyers and sellers out of the Temple Matth. 21.13 That there is a two-fold anger But yet still we must distinguish that his anger was stirred vp and moued Per zelum non per vitium through a godly zeale and not through any inordinate affection and it was nothing else in him but Voluntas vindicatiua malefacti A desiring will to punish the sinne and not a sinfull passion to be reuenged on the person of the sinner as Bonauenture saith These are the tenne infirmities which Discipulus saith were in our Sauiour Christ thus and after this manner as I haue shewed you The other two which he denyeth to be in him are 1. Sinne. 2. Ignorance For the first that is Sinne we all know that he had none For the second that is Ignorance we must distinguish that it was either 1. Crassa 2. Mera That is either 1. A sinfull ignorance 2. A simple ignorance The first we call Ignorantia prauae dispositionis That there is a two-fold ignorance An ignorance of a wicked disposition as when men know not or will not know the things that they ought or might know and this we say was not in Christ because it is sinfull and the cause of many sinnes The second we call Ignorantia merae priuationis An ignorance of meere priuation Et ignorantia negatiua seu nescientia plurimorum and a negatiue ignorance or the not knowing of many things which are not of absolute necessitie to be knowne and this ignorance we say was in our Sauiour Christ First because Adam had the same in the state of his innocency for he was ignorant of many things that God did know Jgnatius in ep 2. ad Trallian That Christ was ignorant of some things and he knew not that he should be seduced by the Serpent Secondly because he did increase in wisedome and knowledge i. e. in his acquisite and experimentall wisedome and not in his infused or diuine wisedome for he had them perfect from the very first moment of his conception Damasc l. 3. Nazian l. 2. de fil and therefore by his acquisite and experimentall wisedome he learned some things that he knew not before Thirdly because he knew not that there were no Figges on the Fig-tree vntill hee went and saw there was none and hee knew not the houre and the day of iudgement Polanus in Sympho Catholica thesi 7. c. 9. Scotus in sent dist 14. q. 1. 4 Fourthly because all ancient Orthodoxe Fathers doe confirme the same truth as Amandus Polanus sheweth And yet we say that although Christ knew not these things Ex natura humanitatis by the manhood yet he did know them in natura humanitatis in the manhood for the Schoolemen doe well distinguish of a two-fold knowledge in Christ 1. In verbo in the word whereby he seeth all things as in a cleere Chrystall glasse 2. In genere proprio in each proper nature whereby he seeth all things as they are in themselues and from himselfe In the first sense wee say the man Christ Iesus knoweth all things because he is hypostatically vnited vnto that eternall word which made and seeth and knoweth all things And In the second sense we say that the knowledge of Christ is twofold 1. Infused 2. Acquisite First the infused knowledge at the very instant of his conception was granted and powred into his manhood so much as a finite creature could be capable of But In what sense Christ may be said to be ignorant of any thing Secondly the acquisite knowledge did increase daily more and more as his experience acquainted him with many things that practically he knew not before and in this respect we may lawfully say that Christ was ignorant of many things in his youth which afterwards he learned in his age And so you see that as Christ assumed our nature so he assumed all our naturall imperfections that are voide of sinne though they were full of paine But here we must obserue that he assumed them all as Saint Augustine saith Non miseranda necessitate sed miserante voluntate Not by any imposed necessitie but by a voluntary assuming of them to deliuer vs from them because he freely subiected himselfe vnto them when no Law could haue compelled him to vndergoe them And thus I haue shewed you how this word was
beginning and ending The second is proper to seules and spirits which haue beginning but shall neuer haue ending The third is proper to all compound bodies which as they had beginning so they shall haue ending Quia omnia orta occidunt omnia aucta senescunt Because all raised or created things shall fall and whatsoeuer increaseth waxeth old After the first sense the Word was neuer made in any time but is the Father of all times and before all times After the second sense the Soule of Christ was made in time but to continue euer immortall for all times And How Christ was made in time After the third sence the Body of Christ was likewise made in time and to continue here but for a time in respect of his mortall condition before it was inuested with the indowments of immortality And so both Body and Soule of Christ were made in time to subsist in the person of him that made all time that time wherin he was made thus to subsist was in the fulnesse of time saith the Apostle for as places so times haue their fulnesse and their emptinesse some places are empty hauing nothing in them but onely ayre and some are full of gold and pearles and precious things euen so some times are voyde of strange accidents How time hath his fulnesse and sometimes are full of admirable occurrents and in such a time was the Word made flesh the Sonne of God made man for now the time was full of peace full of plenty and full of wickednesse the Diuell had broken loose and had possest the minds of most and the bodies of many men more then euer before or euer since as some imagine by reason of those multitudes that they reade of to be really possessed with Diuels in our Sauiours time And therefore being so full of all vnrighteousnesse Rom. 29. he that was the fulnesse of grace came to root out the euill weeds of our sinnes Iohn 1.16 and out of his fulnesse to offer vs grace for grace For First hee would not come before Adam fell because that had beene superfluous to seeke the sheepe before the sheepe were lost Secondly he would not come presently after because thereby he would shew the greater loue to mankinde for though in some cases it be true that gratia ab officio quod mora tardat abest delayed kindnesse looseth halfe his goodnesse yet herein the long tarrying of Christ before he came to be incarnate was a manifest signe of his greater goodnesse towards vs for these three speciall causes First that by the Law of nature Why Christ stayed so long before he came and by the written Law of God man might be conuinced and see his owne sinnes and so be the more moued to seeke his Sauiour Secondly that he tarrying for a while might be the more earnestly desired and make him being obtayned to become the more acceptable vnto vs Quia diu desiderata dulcius obtinentur because that things long desired are more sweet when they are obtained as Saint Augustine speaketh Thirdly that due preparation might be made by the Patriarches and Prophets before his comming and the people made by them apt and ready to receiue him and to imbrace his comming that so his comming might be the more profitable vnto them for they were sent to prepare Matth. 3.3 and to make straight the way of the Lord and therefore as his tarrying now from comming to iudgement is an exceeding great argument of his goodnesse because he doth it to see if his long patience will leade vs to repentance so his long tarrying then was a sure signe of his greater loue because he would haue vs thereby to be fitted to make the better vse of his comming and yet Why Christ would not stay any longer then he did Thirdly he would not stay vntill the last end of the world Ne fides spes de promisso semine nimis tardatae perirent Least staying so long there should be no hope left to expect him no faith to beleeue in him and no charity to loue him when hee should come For though there was but a little goodnesse then God knowes Patrios ante dies filius quaerebat in annos Yet there is a great deale lesse now all the world sees Terras Astraea reliquit For our Sauiour told vs that towards the end of the world The loue of many should waxe cold and faith should scarce be found vpon the face of the whole earth And therefore seeing that to come in the beginning of the world had beene too soone and to tarry till the latter end had been too late he came in the fittest time in the fulnesse of time to be incarnate and made flesh The particular time of the Words incarnation And if we search a little further to know more particularly what time was this fulnesse of time we shall finde it to be 1. In the sixt Age of the world 2. In the Raigne of Augustus and Herod 3. In the tenth Moneth of the yeare 4. In the shortest Day of the Moneth 5. In the first Day of the Weeke 6. In the first Houre of the Day First We must note that as man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little world so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and large Vniuerse hath his times and his ages for Damascen Lucidus and others as Clicthouaeus collecteth doe affirme that the worlds age is seauen-fold How the world is diuided into his seuerall ages First the infancy of it from Adam to the flood Secondly the child-hood of it from the flood to Abraham Thirdly the youth of it from Abraham to Moses Fourthly the riper and liuelier youth from the Law to Dauid Fiftly the man-hood of it from the Temple of Salomon to the Captiuity Sixtly the maturity of it from the Captiuity of Babylon vnto Christ Seauenthly Aug. de ciuit Dei l. vlt. c. vlt. the dotage of it from Christ vnto Iudgement but Saint Augustine Saint Chrysostome Saint Isidore Bede Arrias Montanus and others though they say the world doth consist of seauen ages yet they doe diuide them otherwise viz. 1. From Adam vnto Noahs Flood containing 1656. yeares The diuision of the worlds age 2. From Noahs Flood vnto Abraham 293. or 383. 3. From Abraham vnto Dauid 941. 4. From Dauid to the Captiuity 485. and 6. Moneths 5. From the Captiuity vnto Christ 620. 6. From Christ to the day of Iudgement 1624. hitherto and how many more none can tell As our Sauiour shewth Of that day and houre knoweth no man 7. From the day of Iudgement vnto all Eternity for euer and euer And so according to this account Christ was borne in the yeare of the world 4085. but according to the seauenty Interpreters account he was borne in the yeare 5461. and according to our account he was borne in the yeare 3948. and so I find in the account of yeares
By his stripes we are healed Esay 53.5 And therefore seeing the sufferings of Christ is that precious balme of Gilead that soueraigne salue which is sufficient to heale euery sickned soule to hinder vs to sinne to kindle our loue to God and to erect our hope in God no man can treate no man can heare of a matter more excellent then is the dilating of the sufferings of Christ Thirdly Here is a compendious breuity a theame short enough but foure words Ita oportuit Christum pati 3. Here is abundance of matter in few words Thus it behoued Christ to suffer or Christ must thus suffer And they be certaine in sence and full of matter And therefore you may easily remember the words because they be so few and you should diligently muse and daily meditate vpon the matter and bee throughly excited to an vnwearied hearkening or reading and to a faithfull retaining of the same because so excellent and I may be truly excused for my large preamble and long perambulation vpon the same because there is Multum in paruo Hieron ad Demetriad A great deale of matter couched here in a little roome euen as the whole World is expressed in a little Mappe For though the men of Myndas might well shut their large gates Laertius l. 6. lest their little City would runne out yet huge spacious Cities must haue their Gates bigger then little Wickets least their people should get neither in nor out And therefore though these words be but few yet seeing herein there is contained infinite matter and an huge building Centum sublime columnis for what higher mystery or what ampler discourse can wee finde then the sufferings of Iesus Christ you must giue me leaue to insist a while to behold the stripes and to search into the wounds of Christ for I may not shut a large foote into a little shooe and I cannot inclose so many Iliads of sorrowes as one did the Illiads of Homer within the compasse of a nut-shell And therefore by Gods helpe though I meane not to build Tabernacles and to stay euer in the expounding of that which shall be euer in my remembrance yet I will Sistere gradum Make a stop and stay a while To treate of these words of Christ Thus it behoued Christ to suffer In which words as the Holy Ghost hath set them downe I note these foure especiall points The diuision of the Text. First The person suffering Christ thus it behoued Christ Secondly The suffering it selfe it behoued him to suffer Thirdly The necessity of his suffering it behoued him to suffer Fourthly The manner of his suffering Thus it behoued Christ to suffer i. e. As the Prophets fore-told and as you haue seene hee did CHAP. II. Of the surpassing excellency of the Person suffering 1. Part. FOr the first The excellency of the person that is the subiect of any action doth giue the most life vnto any matter for the exploits of Kings or the deedes of Nobles doe of themselues craue attention a hundred times more then the story of any one of base condition Consider wee then the person that is to vndergoe this passion First We shall finde him to be a man for so Pilate saith That Christ was a Man Behold the man And himselfe commonly giues himselfe none other title then The Sonne of man to shew indeede that he was a true man as we are And this should moue in vs compassion for humanity it selfe at the torments of the very bruite Beasts is something touched and Diogenes the Cinick◠in this respect is said Laertius l. 6. Bonauent in vita S. Francis to haue redeemed many times the Beasts from slaughter And Saint Francis likewise is said to haue ransomed the poore Lambes from the Butchers hands because it grieued them to see any Creature tortured and therefore much more should we be moued with compassion at the passion of any man for if one member suffer 1 Cor. 12.26 all the members suffer with it saith the Apostle Secondly Christ was not onely a man That Christ was a iust man but he was also a iust man Non erat dolus in ore eius There was no guile found in his mouth His enemies themselues confesse it Math. 27.19 Resolution of Pilate Pag. 47. Haue thou nothing to doe with that iust man saith Pilates wife and Pilate oftentimes as I haue shewed in my Booke of the resolution of Pilate confessed and by many arguments confirmed his assertion that Christ deserued no punishment at all Luke 23.14 and that hee could not finde though hee had most diligently searched any cause of death in him and therefore to cleere himselfe from the imputation of iniustice Leo Ser. 3. de pass that he should ijsdem labijs eum mittere ad crucem quibus pronunciauerat innocentem With the same lippes send him to be crucified whom euen now he had iustified he washed his hands in the view of the multitude saying I am innocent from the bloud of this iust person So Herod Math. 27.24 though he had derided our Sauiours silence yet dared hee not condemne his innocency for I haue sent him vnto Herod and loe Luc. 23.15 nothing worthy of death is found in him saith Pilate So Caiphas the High Priest prophesieth of him whom he persecuteth and absolueth him whom he accuseth for hee pronouncing the mystery of our saluation said It was necessary that one should die for the people John 11.50 Therefore hee must be a iust man or else hee could not satisfie for the sinnes of men And so the Diuell himselfe though hee violently persecuted and most maliciously accused yet bee cleerely iustified our Sauiour Christ for it was he as many of the ancients doe coniecture that told Pilates wife and incited her to tell her Husband that the man thus maligned and condemned as nefarious was notwithstanding iust and righteous for the Diuell knew that since he first knew him he knew no sinne in him And it may be that to this our Sauiour alludeth John 14.30 Talem vix reperit vnum milibus è multis hominum consultus Apollo Iohn 8.46 when he saith The Prince of this World commeth Sed in me non habet quicquam but hee hath nothing in me As if hee should haue said When hee searcheth and seeketh and sifteth what he can yet shall he finde no euill no sinne no not the least cause of death in me For he might iustly say Which of you can rebuke me of sinne Quia ab omnibus accepit testimonium innocentiae Because hee had the testimonies of all men Iren. l. 4. c. 14. of all sorts as Irenaeus saith to iustifie him God Men Angels Diuels Friends Foes Acquaintance Strangers and all iustified him that he was voide of sinne full of grace And therefore as we haue euer more compassion of them that suffer and be innocent then of those whom wee coniecture
of him yet would not be be offended He doth here accumulate and heape one sinne vpon another for First He fled with the rest and left our Sauiour all alone First he fled Secondly He waxeth cold Secondly he waxeth cold in loue not onely through the coldnesse of the night but also through feare which driueth away the bloud and causeth the same to hide and to congeale it selfe as it were in some secret corners as the Poet saith Gelidusque per ima cucurrit ossa tremor Virgil. Aeneid 2. A trembling feare makes all the members cold and especially through want of loue and affection vnto Christ Nam si amore in deum corda inflammareÌ„tur perparum aut nihil vis frigorum corporibus esset nocitura Frigora ne possim gelidâ— sentire profundi Qui calet in câ—pido pectore praestat amor Ouidius ep Leand. Heron. For as carnall loue driueth away all cold as Leander saith vnto Hero So much more he that burneth with the heauenly loue of Christ will scarce feele any outward cold and therefore Christ saith vnto his beloued spouse My head is full of dew and my lockes with the drops of the night and yet because he loued her he patiently bore it all but Peter it may be hearing the wicked seruants relating how one had cast him downe to the ground another had thrown him into the brook of Cedron and a third had smote him vpon the cheeke then begins to waxe pale and fearefull and to forsake his first loue and therefore he had need to warme his hands at the high Priests fire when his heart was cold in the loue of God Thirdly hee denieth and forsweareth his Master Thirdly He denyed Christ with a lie with an oath with a curse and that presently at the voyce of a Woman a silly wench not any of the greatest Ladies but a poore seruing-maide that kept the doores O quantum mutatus ab illo Hectore What dost thou Peter deny Christ who then will confesse him for thou saidst Matth. 16.16 that he was the Sonne of the liuing God and dost thou now sweare thou knowest not whence he is Why Christ suffered Saint Peter for to fall And yet Christ though to humble him now that was so arrogant before and to teach vs to be afraid to fall for if so great a pillar fell how much easier may we be hurled downe if we be not wary to erect our hope that if with this Apostle through infirmity we do fal we shold not despaire with Iudas but still vpon our repentance trust in God Matth. 14.31 yet as formerly when he walked vpon the water and began to sinke Christ vpheld him with an outstretched arme so now when he walked through the pathes of death and was well-nigh swallowed in the gulfe of perdition Christ looketh vpon him with the eyes of mercy and saueth his soule by his compassionate grace for he causeth the Cock to crow Numbers â—2 28 the dumb beast like Balaams Asse to reproue the iniquity of the Apostle and as not respecting his owne indignity so much as his seruants infelicity How mercifully Christ preserueth Saint Peter hee looketh backe on him that had forgot himselfe and thereby reuiuing his memory to thinke vpon his masters words he sent him out to weepe bitterly that so he might restore him mercifully Fourthly Hee is falsly accused How Christ is falsely accused of his enemies and charged with the things that he neuer knew that he neuer said for they sought false witnesses for true witnesses they could haue none and there came many witnesses against him but they could not agree some saying one thing some another yet at last comes two sonnes of Belial children of their Father the Diuell that peruerting our Sauiours sence and changing his words said they heard him saying that he could destroy that Temple made with hands Marke 14.58 and build another in three dayes then the high-Priest adiured him by God to tell them what he was and when Christ did meekely and mâ—ldely say the truth he furiously rent his cloathes and said hee blasphemed against God as if God could or would blaspheme himselfe then all the foolish Clearkes of this wicked Priest did say Amen Et quae sibi quisque timebat Vnius in miseri exitium conuersa tulere And approuing what they knew not How all consent to crucifie Christ as a iust reward for sauing many of their wretched liues they all consent to put him to an accursed death and then followeth their acclamation Crucifie him crucifie him their saying is doubled and redoubled he must be put to death there is nothing else will satisfie these bloud-thirsty men and therefore he is now to be kept by the base Sargiants and the most barbarous Souldiers as a condemned man and to make themselues merry as at a banquet of Wine or as if they had beene at an enterlude play What grieuous things Christ suffered after he was condemned by Cayphas to passe away this tedious night they doe eterchangeably sport at him and first they mocke him secondly they beat him thirdly they spit in his glorious face and so make that face which the Angels desire to behold to become so deformed by reason of their blowes and spitles that it seemed as in a leprosie Esay 53.4 and as hauing neither forme nor beauty fourthly they hoodwinke him fiftly they beat him with their hands and fists sixtly they scoffingly say prophesie vnto vs who hath strocken thee O sweet Iesus Christ Quis cladem illius noctis quis funera fando Explicet aut possit lachrymis aequare dolorem Who is able to expresse thy bitter sufferings to declare thy heauy thoughts and to shew forth all thy griefe which thou endurest throughout all that long and tedious night And yet though he could haue easily stayed their fury and haue suddenly strucken them all starke dead with the least word of his mouth he opened not his mouth but he did patiently suffer whatsoeuer they did violently offer vnto him and when they had done what they would they consulted and consented to send him vnto Pilate How and whereof Christ was accused before Pilate And here before Pilate they doe accuse him of two speciall things First Of his impiety against God because as they sayd they found him peruerting the Nations and people of the Iewes and teaching them strange and pernitious doctrines breaking the Sabbaoth condemning their traditions and no wayes obseruing Moses his Law Secondly Of iniquity against man no lesse then high Treason against their soueraigne Emperour because he denyed to pay tribute vnto Caesar and said that himselfe was King And the more to induce Pilate to beleeue them to incense him against Christ they said that he began in Galilee because Galilee had brought forth many seditious and rebellious persons Act. 5. as Iudas Galileus Theudas and others and because Pilate
therefore he had none other remedy but to wander as a Pilgrime and a forlorne creature till hee ended his dayes in extreame miseries so Agrippa suffered intollerable calamities Cap. 17. so Herod the Tetrarch was spoiled of his goods depriued of his Kingdome and banished from his Countrey So Herod that killed Iames Cap. 18. was miserably eaten vp of loathsome wormes and to the Iewes was measured the same measure as they had measured vnto Christ before for as they had sold him for thirty pence so thirty of them were sold for one peny and fiue hundred of them were nayled to Crosses in one day in so much that nec locus sufficeret crucibus nec cruces corporibus there was not place sufficient for the Crosses nor Crosses enough to nayle them on It were too too lamentable to relate more of those dolefull Tragedies which Iosephus Eusebius Euagrius and others haue written of them and what they suffered at the finall ruine and destruction of Ierusalem and what heauy bondage farre worse then that Egyptian slauery they haue endured to this very day In aureo tractatu Rabbi Sam. de miserimo statu Iudaeorum Hence it is that Rabbi Samuel about sixe hundred yeares agone writ a tractate in forme of an Epistle vnto Rabbi Isaac Master of the Synagogue of the Iewes in Subiulmeta a Citie of Morocco wherein he doth excellently discusse the cause of their long captiuity their great blindnesse and extreame misery and after that hee had proued tâ—at this punishment was inflicted vpon them for some great and grieuous sinne he sheweth that sinne to be the same whereof the Prophet Amos speaketh For three transgressions of Israel and for foure Amos 2.6 non transferam eo I will not turne away the punishment thereof because they sold the righteous for siluer And though he saith that their Rabbies doe vnderstand this righteous to be Ioseph that was sold by his brethren vnto Egypt What Rabbi Samuel saith concerning Iesus Christ yet because the Prophet putteth this for the fourth sinne and the greatest sinne of Israel and because he cannot finde any three sinnes of the sonnes of Israel before the selling of Ioseph therefore he maketh the selling of Ioseph to be the first sinne of Israel the worshipping of the Calfe in Horeb to be the second the abusing the killing of Gods Prophets to be the third and the fourth to be the selling of Iesus Christ For the first they serued foure hundred yeares for the second they wandred forty yeares in the Wildernesse vntill they that came out of Egypt were all consumed and brought to nothing excepting onely Caleb and Iosuah for the third they were held Captiues seauenty yeares in Babylon and for the fourth the said Rabbi Samuel confesseth that they were held in most pittifull Captiuity to this very day because hee was most vniustly sold and most shamefully deliuered to death as he sheweth in the seauenth Chapter of the said Tractate Much and many more circumstantiall proofes and demonstrations of his Resurrection to shew him to be the true Messias Why the Author did so prosecute the proofes of Christs Resurrection might be produced but I hope these will serue I say not to make vs to beleeue this truth for to that end I hope we neede not bring any proofe at all because we doe fully and vndoubtedly beleeue the same already but to shew that our fore-fathers haue not or we doe not beleeue these things without more then abundant and vnanswerable proofes thereof and to conuince that malicious obstinacy and infidelity of all those whether professed Iewes or seeming Christians which notwithstanding such an Army of arguments and such a cloud of witnesses will still continue blinded and hardened in vnbeleefe It were strange there should be any Athiests amongst vs yet I thinke it was not without cause that Dr. Fotherby writ his large and learned discourse against Atheisme and questionlesse they that deny God will neuer beleeue in Christ and therefore as that booke shall be a witnesse against all Atheists in the latter day to condemne them so shall this which I haue written be an accuser of all those that will not beleeue in Iesus Christ CHAP. VIII Of the place from whence our Sauiour rose both in respect of his body and soule NOw hauing seene that the Messias when hee should come was to rise againe the third day and that our Lord and Sauiour Iesus Christ is that true Messias because he did rise againe vpon the third day I must yet intreate you to consider that so you may haue the full knowledge of this point these two especiall things Arsatius in postilla ser de resurrect fol. 122. 1. The place from whence he rose 2. The manner how he rose First We must vnderstand that as Christ in respect of his humane nature consisted both of body and soule so his Resurrection must needs be considered both in respect of his body and soule First The Resurrection of the Body was that whereby hee raised the same from the graue a dead carkasse to be a liuing and a most glorious body neuer to die againe The place from whence Christ raised his soule Secondly The Resurrection of his Soule must be from some infernall place or else it must be a descention and not a Resurrection of his soule and therefore as in our Creede we professe to beleeue that he descended into Hell so we must likewise confesse that he raised himselfe from Hell but here vnawares I am fallen into an Ocean of contention For First Some say this Article of our Creede crept in by negligence and therefore would haue raced it out againe but that would proue a want of Gods prouidence that would suffer his whole Church to erre so grossely in the chiefe summe of her Christian faith and if such things might creepe into our Creede which is but the abstract of our faith then much more might easily creepe into our Scriptures which is so large an expresser both of faith and manners but the Spirit of Christ is alwayes with his Church to guide it into all truth and the Church of Christ is the Pillar of truth and a most faithfull preseruer of all truth and therefore this opinion is most absurde Secondly Others still retayning the words Foure expositions of that article of Christs discention into Hell cannot agree vpon the meaning of the sentence and of these I finde foure seuerall expositions The first is that the soule of Christ suffered the paines of Hell vpon the Crosse But this cannot stand first because we must bring in such a sense as will agree with the words after his buriall for that being dead and buried he descended into Hell and secondly That Christ suffered not the torments of the damned Iohn 9. because as that worthy Bishop of Winchester hath most excellently shewed there bee eight speciall things in Hell paines which the soule of Christ could not
the same sence as the word ascendit for hee descended as God and God filleth all places and therefore it is not phisically to be vnderstood of any locall descent but for his exinination and the assumption of our flesh but hee ascended as God and Man and therefore must phisically be vnderstood of a locall ascent and whole Christ is said to ascend by reason of the communication of the properties and the vnion of both natures into one person Secondly the action or ascending of Christ Secondly Saint Paul hauing thus fully described and shewed the person ascending i. e. he that descended expresseth the verie acte or motion in this word ascendit hee ascended vp on high touching which wee must consider these three especiall points 1. The time of his ascention 2. The place of his ascention 3. The manner of his ascention All which are fully shewed by Saint Luke in the first of the Acts. Acts 1.3 First he saith that hee shewed himselfe aliue after his Passion by many infallible proofes for the space of forty dayes touching which number The time when Christ ascended why he remained on earth iust forty dayes many men haue collected many mysteries Moses was in the Mount with God forty dayes the children of Israel wandered in the wildernesse forty yeeres Elias fasted forty dayes Niniue had time of repentance forty dayes our Sauiour fasted forty dayes and many other like examples might bee found of this iust period of forty dayes Bosquierus de monomachia Christi and I will not here search into the reason of these things he that will let him looke into Bosquierus but I will onely note those two reasons why he continued so long on earth after his resurrection which Saint Luke setteth downe vnto vs First to prooue the certanity of his resurrection therefore he saith thâ—t hee appeared vnto them Secondly to instruct his Apostles in faith hope charitie and all other points concerning the Kingdome of God as Eusebius noteth and the Euangelist plainely expresseth saying Eusebius l. 4. de praeparat Euang. that he was seene of his Apostles forty dayes speaking of the things pertayning to the Kingdome of God But here we must obserue that for this space of forty dayes he was not with his Apostles and Disciples after the same manner as he was with them before his Passion for that now hee was not continually conuersant with them but did onely at some times appeare vnto them If then you demaund where he was for that space while hee was not with his Disciples whetherin the Wildernesse as some doe thinke or in the terrestriall Paradise which Bellarmine affirmeth to remaine still though Pererius saith it was quite abolished by the deluge or in what place he secluded himselfe I will no wayes venter to determine for I will alwayes hold that excellent rule of Prosper Quae deus occulta esse voluit Prosper de vocat gentium non sunt scrutanda quae autem manifesta fecit non sunt negligenda ne in illis illicite curiosi in his damnabiliter inueniamur ingrati What God hath concealed they are not to be searched and what hee hath declared they are not to be neglected lest that in the former we shall be found to be vnlawfully curious and in the latter most damnably carelesse Secondly For the place from whence he ascended it is said The place from whence he ascended that he went from Galilee to Bethanie from Bethanie to Mount Oliuet and from Mount Oliuet vnto Heauen Galilee signifieth transmigration and Bethanie is interpreted the House of obdience to shew that as he descended by reason of our disobedience to suffer for our sins and to giue vs an example of obedience thereby parare nos mansioni to prepare vs for Heauen so by reason of his most perfect obedience in fulfilling all righteousnesse He ascended into Heauen Parare mansionem nobis Act. 14.12 to prepare a place for vs or else Bethanie may signifie the House of affliction to shew that by many afflictions and tribulations we must enter into the Kingdome of God And he ascended from Mount Oliuet because he would vse no miracle while the strength of nature serued and whosoeuer doth otherwise The manner of Christ his ascending Luke 24.51 tempteth God rather then trust in God Thirdly For the Manner Bonauenture obserueth that hee ascended First Blessing his Apostles as the Euangelist saith While he blessed them he was parted from them which is an exceeding comfort vnto vs the poore distressed Ministers of Iesus Christ for though the world hate vs and curse vs and say all manner of euill against vs yet behold Christ parting left his blessing with vs to defend vs against all their malice And he blessed them with his hands lifted vp to teach vs that in our prayers we doe with Moses fight with God we hold his hands and suffer him not to strike vs with the sword of vengeance and this is the Victory which ouercomes our God euen our prayers and to teach vs that when our mouth prayeth to God we should likewise moue our hands to doe the workes of God and further to teach vs that by this manner of praying with our hands spread and lifted vp Prudentius hymno 6. we should professe Christ crucified as Prudentius saith Secondly He was not suddenly snatcht from them as Elias nor secretly taken away as Enoch was Sed videntibus illis but in the presence of them all his Apostles and Disciples he ascended vp to Heauen Act. 1.9 Thirdly That as he ascended the cloudes receiued him out of their sight to shew that he was the Lord of alâ— his creatures he had already trampled vpon the earth walked vpon the Sea vanquished Hell Bern. Ser. 2. de ascent p. 192. and subdued all infernall things vnder his feet and therefore now the cloudes receiued him and the Heauens are opened to make way for this King of glory to enter in Fourthly He ascended in voce tubae in the sound of a Trumpet not on earth sounding Hosanna but in Heauen crying Haleluiah for God is gone vp with a merry noise and the Lord with the sound of a trumpet Psal 46.5 saith the Psalmist So You haue heard how he went and you shall see him comming after the same manner saith the Angell First With the sound of a trumpet that shall raise the dead and this great trumpet of God is the voyce of the Angels a voyce fearefully crying Surgite mortui venite ad iudicium Arise ye dead and come vnto iudgement a voyce that alwayes made Saint Hierome to quake and tremble whatsoeuer â—ee was a doing Secondly He shall come in the cloudes and we shall be taken vp into the cloudes 1 Thes 4.14 that as we see the cloudes protect vs from the heate of the Sunne so we may be ouershadowed from the heate of the wrath of God by that true cloude Iesus
soules Now after the holy Ghost bestoweth vpon the Saints faith to beleeue in him hope to expect all happinesse from him and charity most feruently to loue him and all men for his sake then hee worketh many other graces in the hearts of his Elect to preserue them blamelesse in the sight of God and to defend them from the malice of that roaring Lion as a filiall feare neuer to offend him and a speciall care alwaies to please him and beside and aboue all the rest he infuseth into their soules these two excellent gifts viz. 1. Prouidence to fore-see 2. Patience to indure all things First Moses in his last speech and best song that hee made vnto the children of Israel saith O that they were wise Deut. 31. that they vnderstood this that they would consider their latter end that is that they would remember things past vnderstand things present and consider things to come for this is the onely difference betwixt man and beast the one craues for the present time the other fore-seeth and prouideth for the times to come and the want or neglect of this consideratiue fore-sight is the cause of many miseries for as hee that fore-seeth euill either preuenteth it or prepareth himselfe for it and so it is more easily borne of him because it doth not suddenly apprehend him so he that neuer seeth it till it strikes him is the more amazed with it because hee feeleth that which hee neuer feared and therefore as Iob saith that he was surprised with that which he feared so the Saints of God haue this grace giuen them by God to expect and fore see miseries before they come that they may be the more tollerable vnto them if they come And as they haue one eye open to feare and fore-see euill before it commeth so they haue the other eye open to fore-see and to hope for good that when it comes it may be the more welcome to them and that vsing all lawfull meanes to compasse it they may the sooner attaine vnto it But here it may be some wil obiect say as it was said of old Ob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scire si liceret quae debes subire non subire pulchrum sit scire Sed si subire oportet quae licet scire quorsum scire nam debes subire That is Doctor Euerard in his Aâ—rere han p. 76. as Doctor Euerard doth as wittily translate them as they were prettily composed If a man might know the ill that hee must vndergoe and shunne it so then were it good to know But if he vndergoe it though he know it what bootes him know it he must vndergoe it And so of good things if he might the sooner obtaine them by fore-seeing them it were worth our paines to looke after them but seeing no care no prouidence can either helpe vs vnto the good we desire or preuent the euill we feare because as one truly saith What shall be shall be sure there is no chance For the eye eterne all things fore-sees And all must come to passe as he decrees And therefore to what end should wee trouble our selues in vaine to fore-see that which we cannot forbid Sol. To this I answere briefly that although God worketh all things according to his will yet it is his wil ordinarily to work by ordinary meanes and secondary causes as we may see in the second of Osee 21. Osee 2.21 I will heare the Heauens and they shall heare the Earth and the Earth shall heare the Corne and the Wine and the Oyle and they shall heare Israel And therefore whom God hath decreed shall escape euill or attaine vnto any good God decreeth the meanes as well as the end of any thing he hath also decreed that they should by their care and diligence the one to preuent it and the other to vse all lawfull meanes to procure it and they that will not vse all possible care to obtaine these ends doe most apparantly shew an infallible argument against themselues they shall neuer attaine vnto their desired end because it is a sure rule that whatsoeuer end God hath decreed hee hath also decreed the meanes to bring to passe that end And therefore as he hath decreed the saluation of his Saints so he hath decreed to giue them his grace to fore-see all things that are necessary for them to know that they may the better vse all diligence to eschew the euill and to obtaine the good Secondly seeing our estate in this life is a state full of miseries and that we are long expecting good before we can inioy it therefore wee haue neede of patience Heb. 10.36 that after wee haue done the will of God wee might receiue the promise and therefore God seeing how needfull patience is for his seruants hee giueth this gift vnto vs and it is indeed a most excellent gift without which I know not how the Saints could well subsist that we might patiently and contentedly suffer whatsoeuer happeneth vnto vs and as Iob saith quietly to waite all our dayes Iob. vntill our change shall come It is recorded in the books of the Gentiles that in the Olympian combates that Champion wan the Garland that bestowed most blowes vpon his Antagonist but in the warres of the Lord where God himselfe is our rewarder wee finde that hee beares away the Crowne which beareth patiently the most blowes from his aduersaries and in lieu thereof returneth nothing but good words But here we must vnderstand patience is vsed either Patience is taken two waies 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusiuely and improperly 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly and properly and In the first sence wee finde the word vsed foure manner of wayes First for a sinnefull carelesnesse when men per patientiam asininam will suffer themselues like lazie asses to bee drawne and compelled by lewd companie to drinking swaggering or any other sinne whatsoeuer Secondly for a stoicall apathie when men will locke vp all naturall passions and striue to bee insensible of any thing that shall befall them Thirdly for a customarie induring of all stormes when like children in the Schoole which doe so much the lesse care for whipping the oftner they are whipped we grow insensible of all crosses by a continuall custome of bearing crosses Fourthly for a naturall fortitude when through the strength of nature and the courage of a heroick minde men will vndergoe whatsoeuer aduersities shall betide them and will seeme to beare the same as if their strength were the strength of stones Iob. 6.12 and their flesh of brasse as Iob speaketh In the second sence we doe likewise finde the word vsed many wayes as Rom. 2.4 First for a contayning of our selues from the reuenging of any iniuries done vnto vs. Secondly for a contented waiting and a most quiet expecting of what we desire Rom. 2.7 Heb. 10.36 Psal 9.18 without muttering
may be said two waies 167 In what sence God willeth sinne 167 Will of Christ two fold 296 301 To doe the will of God will sooner bring vs to know God then to heare his word 571 Wings wherewith we flie to heauen what they be 631 Wine how deceitfull it is 45 Why wisedome is ascribed to the Sonne 273 By the wisedome whereof Salomon speaketh Prou. 8 22. what is meant 285 How hard for the wisedome of God to please foolish man 3â—0 Christ how said to be with God 297 Not as we are said to be with God ibid. To be with God and in God how the same 298 Witnesses of the birth of the Messias 411 WO. Woe trebled to the inhabitants of the earth 46 Christ why borne of a Woman 334 Women why three went together vnto the Sepulchre 519 Why they were all three called by the same name ibid. They were a type of the Church and of euery christian soule 520 How sorrowfull they were ibid. How distinguished and knowne one from the other 521 How they signifie three properties of the Church â— 521 How fearelesse they were in seeking Christ 521 How they laboured to increase the numbers of beleeuers 522 How peaceably they came to the graue 522 Many women were made instruments of great goodnesse 532 Word of God diuided into two parts 12 That the word was before he was made flesh 278 The word GOD no accidentall but an essentiall word 285 The word how he may be said to be created and begotten 289 Words of Dauid this day haue J begotten thee how vnderstood 290 Words of the Apostle he is the first borne of euery creature how vnderstood 290 Words of Saint Luke be shall be called the Sonne of God how vnderstood 248 Words of Salomon the Lord created me how vnderstood 286 Words of Christ my Father is greater then I how vnderstood 300 Words of Christ I came not to doe mine owne will how vnderstood 301 Words of Saint Paul then the Sonne shall be subiect to the Father how vnderstood 301 Words of Christ I came from aboue how vnderstood 344 345 Words of the Apostle God sent his sonne in the similitude of sinfull flesh how vnderstood 346 Words of our Creede he descended into hell how vnderstood 580 581 c. The seauen gratious words that Christ spake vpon the Crosse 486 Christ called the Word because he declareth his father vnto vs. 322 How God can expresse himselfe with one word 307 Why Christ is tearmed the word ibid. How the word GOD resembleth our outward word 308 How it resembleth our inward word ibid. How it differeth from our word 309 Whether it be a name of Christ his person or hâ—â— office 310 Why Saint Iohn vseth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 310 The word why made flesh 317 318 Why the Word rather then the Father or the Holy Ghost 322 The word onely assumed our flesh 326 How said to be made flesh 368 c. All the world without Christ will auaile vs nothing 263 Philosophers striue to proue the world to be eternall 136 World made by God proued 137 World diuided into his seuerall ages 402 To flie the world the next way to finde Christ 571 Workes of our vocation to be followed 13 Outward workes of God common to each person of the God-head 145 274 They are transient and voluntarie ibid. Inward works of God are euerin doing 275 They are necessary and incommunicable i. e. proper to each person 275 Worke of the incarnation how common to the three persons and how proper to Christ the Word 326 God worketh one contrary out of another 351 Workes of Christ testifie him to bee the true Messias 417 Workes of any man testifie what he is ibid. Workes requisite to expresse thankfulnes 507 God worketh all the good that is in the Saints and how God worketh our willingnesse to doe good 530 Good workes what they be 670 God worketh foure wayes with meanes without meanes with weake meanes contrary to meanes 147 Workes of God proue the power of God 159 Our best workes haue need of mercy 185 Workes of mercy of two sorts 232 Outward workes of mercy chiefly sixe 232 God worketh diuers wayes 237 Wormewood wherefore good 527 Worth of the sufferings of Christ how to bee considered 502 Wounds of Christ why reserued by him 572 WR Wrath of God feared by Christ 545 Wrath of God quite turned away by our repentance 195 YO YOuth described and the miseries thereof shewed 69 ZE. ZEno what he said of the Word 312 IEHOVAE LIBERATORI FJNJS