Dominus Iesus mortâ— Crâ—cis ignominiam tulit ad haec tria referri possunt primum filialâ—m obedientiam quae prioris inobedientiae piaculum sâ—lueret Secundum Compassibilem communem miseriam qua Dei iustitiam inflexibilem virgom ferreaÌ„ ad miserecordâ—â— hortabatur Tertium Celeberrimam solenuem victoriam cuius successu ineuitabilis Diaboli mortis potentia in momento gloriâ—se efficaciter erat imminuenda The store-house is opened full of all souereigne l Bonauentuâ—a in Stimulo ameris parte prima cap 10. medecines enter by the windowe of Christes woundes and take from thence Phisicke or remedy curing restoring comforting and preseruing from thence receiue what simples thou desirest what delicate electuaries thou wilt For the merite of Christ suffering is the price of our redemption he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Esay 53. 5. His bloud doth purge vs from all sinne 1. Ioh. 1. 7. And this is the confession of the foure beastes and foure and twentie elders who fall downe before the lambe Thou hast redeemed vs to God by thy bloud out of euery kindred and tongue and people and nation Apoc. 5. 8. 9. And so he is an all sufficient ransome for vs 1. Timoth. 2. 6. which word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec subest verbo huic notio vt sit precium aequiualens quo captiui redempti demittuntur in pristi 〈…〉 libertatem restituuntur Seluecerus in locum Apostoli râ—nsome in the originall but once vsed in the newe testament and in it the proposition where with it is compounded noteth an opposition and sheweth that Christ our deliuerer or redeemer is so sett against Adam the author of all bondage as he is stronger and of greater power then he by whom sinne entered into the world Rom. 5. 17. Now this captiuitie or bondage in which the deuill holdeth man fast bound is threefold The first of blindnes and error For when Eue listened to the contagious and infecting hissing of the serpent that both shee and Adam by eating the forbidden fruit should become like vnto God knowing good and euill Gen. 3. 5. she was ensnared by the first question that euer was n Beda Duo promissa sum mulieri Immortalitas Diuinitas neutrum prouenit fed iumentorum conditio hominum sub vnius similitudinis comparatione damnatione premulgata censetur Arnoldus Carnotensis de operibus sex dieruÌ„ simado illius liber sit de quo non leues suns dubitaÌ„di causae sed censuram omnem Criticis relinquo asked in the world and deceiued by the first lyethen made from whence all their posteritie and off-spring walke in darknes strangers from the life of God through the ignorance which is in them Ephes 4. 18. The second of sinne For whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34 Nothing more grieuous nothing more base and vnbeseeming a man For as a seruant is not at his owne power and liberty but dependeth wholy vpon his Lord or Master doing that which he willeth and commandeth so the sinner is giuen ouer to the deuill and altogether subiect vnto him and aduersary seeking whom he may deuoure 1. Pet. 5. 8. o Theodericus in Analyse EnaÌ„geliorum dominicalium Seruitus Diaboli 1. vilissima 2. vitiosissima 3. Durissima 4. Necentissima And this estate is 1. most base for hee is constrained to obey infinite lusts which the better sort of Heathen thought dishonorable 2. most wicked for he heapeth sinne vpon sin offence vpon offence euill vpon euill and those contrary each to other and with these vexeth and tormenteth his slaues 3. most grieuous and cruell for the sinner is a drudge to so many deuills as offences 4. most hurtfull for the wages and reward of this seruice is the destruction of soule and body the losse of eternall saluation and endlesse condemnation in hell fire prepared for the deuill and his Angels Therefore partly to make the Romanes ashamed partly to conuict them by the witnes of their owne conscience the Apostle demaundeth of them propounding a comparison of the estate of life in which they serued sinne and that wherin they liued vnto righteousnesse what fruit they had and answereth no other but that whereof they were now ashamed Rom. 8. 21. 22. And it is the confession of the wicked concerning themselues and their endeauours that they were wearied in the way of sinne and destruction and had gone through dangerous wayes and now knowen the way of the Lord. Wisdom 5. 7. The third is of corruption and death For man borne of a woman hath but a short time to liue and is ful of misery Iob 14. 1. the truth of this sentence not words but wounds haue taught Man borne of a p Bernardus in in Hemilia feriae 4. Nebdomadis pa. lib. 2. de consideratione Gregorius Magnus in Moralibus ad 14. cap. Iobi woman therfore with guilt and nothing more contemptible then hee hath a short time therefore with feare so in the very entrance into life he is dreadfully admonished of his departure full of miserie therefore with teares and mourning for the miseries of the body miseries of the soule miseries when hee sleepeth miseries when he waketh For what calamitie can be wanting vnto him who is borne in sinne with a weake body and a barren soule And thus the penaltie of man in a short summe is expressed for after q Leo p 〈…〉 s 〈…〉 3. d 〈…〉 â—io 〈…〉 D 〈…〉 that first and vniuersall ruine thorough which sinne entred into the world and by sinne death went ouer all men none could auoide the rule and souereignitie of the Deuill none shake off the fetters of his cursed and terrible bondage neither could any haue beene reconciled vnto God or had entred into life except the sonne of God coeternall and coequall vnto the father had vouch safed to be the sonne of Man and come to seeke and saue that which was lost Luc. 19. 10. that as by Adam was death so by our Lord Iesus Christ should be the resurrection from the dead and from all the wretchednesse before mentioned hath hee obtained deliuerance for vs of his Father euen then when he offered himselfe vpon the Altar of the crosse and was made vnto vs righteousnesse sanctification wisedome and redemption 1. Cor. 1. 30. But this benefit is not bestowed in one moment but successiuely and by degrees For wee are made partakers of the first freedome or deliuerance 1â— liberasin à caecitaete â—rere when Christ doth call vs by the voice of his Gospell and enlighten our darke vnderstandings with the bright shining beames of his holy spirit For he conuersing heere vpon earth preached deliuerance to the captiues c. Luc. 4. 18. and when hee ascended vp to heauen gaue gifts to men c. Ephes 4. 11. ordeyning
ad Nisseni libellum de hominis opificio annotationibus dissolued and to remooue out of the weake and fraile house of this mortall life that hee might dwell for euer with God the eternall creator and Iesus Christ his redeemer Philip. 1. 23. Let vs therefore runne speedily with the Apostle vnto the goale and to the h Bernardus de ascensione ser 4. 6. reward of our high calling not by the steps of our body but the affections desires and breathlesse sighes of our soule For God the Father doth expect vs as his children and heires that he might set vs ouer all things God the Son expecteth vs as his brethren and coheires with him that hee might present vs vnto the Father the fruit of his birth and passion God the holy Ghost expecteth vs who is the loue and gratious goodnesse by which we were predestinated from all eternitie and no doubt will haue this benefit fulfilled the whole companie of heauen attendeth for vs and desireth our comming Let vs therefore our selues in most earnest manner desire and long for the same The wicked shall be tormented with such punishment as Another obseruation can neither be i Quantitatem qualitatem poenarum infornalium nulla mortalium assequi potest cogitatio nulla exprimere oratio Augustinus serm 8. de tempore de speculo peccatoris cap 3. Generalitie of the punishmeÌ„t of the wicked conceiued nor expressed and in that day of reuelation and the iust iudgement of God be inflicted vpon them which the Apostle expresseth vnder the tearmes of Anger wrath tribulation and anguish Rom. 2. 9. 10. intollerable and aboue measure grieuous and that in respect of the generalitie diuersitie sharpnesse and continuance of the same and the company among and with whom they shall bee suffered All which seuerall points may easily bee confirmed by the testimonies of holy Scripture the pure fountaines of Israel without borrowing any thing from the muddy puddles of humane conceit Therefore for the generalitie of these punishments it is of large extent reaching to the soule and bodie to all and euery seuerall parts of the one and sundry faculties of the other when both shall be cast into hell fire Matth. 10. 28. The diuersitie is Diuersitie manifold fire vnquenchable the worme neuer dying Esay 66. 24. brimstone Apoc. 19. 20. k Fletus ob ignem qui non extinguitur stridor ob vermem qui non moritur fletus ex dolore stridor ex furore Vide Gregorium de poenaruÌ„ diuersitate Moral lib. 9. cap. 27. dialog lib. 4. Augustinus de Baptis contra Donat. cap. 19. Isidor Hispal de summo bono lib. 1. cap. 32. weeping wayling gnashing of teeth Luc. 13. 28. outward darknesse Matth. 22. 13. and those inflicted according to the proportion of the sinne Therefore our Sauiour Christ saith it shall be easier in the day of iudgement for Tyrus and Sidon Sodome and Gomorrha then for Bethsaida Corazim and Capernaum despisers of the Gospell Matth. 11. 21. c. The sharpenesse vnestimable for hell and the vnsufferable torture of the damned doth without mercy afflict those whom it once taketh hold of in so much that men for the greatnesse of the paine seeke death and cannot finde it desireth it but it fleeth from them Apoc. 9. 6. And a liuely example is l De hac paraboli vide plum moâ—eratum iudicium Augustini lib. 8. de Genesi ad lineram cap. 5. Continuance propounded vnto vs in the person of the rich glutton who by his gesture and the effects sheweth the exceeding greatnesse of his intollerable torment and is said to desire but a litle refreshing a drop of water and cannot obtaine it Luc. 16. 24. The continuance that is endlesse for the punishment though m Gregorius Magnus homilia 6. in Ca 〈…〉 cum Salomnus Paulinus de obitu Celsi Dorotheus doctrina 12. neuer so great yet would be tollerable if there were hope to those miserable wretches of deliuerance but from this they are eternally excluded Wisdom 3. 13. the tormenting fire shall be vnquencheable Matth. 13. 30 the shame euerlasting Dan. 12. 2. the destruction eternall 2. Thess 1. 8. the smoke of the torment shall ascend for euer Apoc. 14. 11. neither are the n Augustinus serm 57. tormentors at any time wearyed neither can the tormented die for there the fire doth so o Tertull. Apologet cap. 45. Ignis arcani subterraneus thesaurus ad poenam destinatus consume that it doth not waste so spend that still it is renued so destroy that it preserueth and the life of those miserable ones made immortall that their punishment might bee endlesse and that iustly For man sinned against the eternall infinite God therefore must the punishment of the offence be eternall and infinite and he p Agitola est haec quaestio Augustini teÌ„poribus an iniusium non sit pro peccatis quamlibet magnis parmo tempore patratis poena damnari sempiterna lib. 21. de Ciuitate Dei cap. 11. Albertus in compendio Theologiae lib. 7. cap. 21. worthy whose life was dead in sinne that his death should liue in torment And this is agreeing with the strict iustice of God that they should neuer be freed from punishment whose minde in life was neuer free from transgression neither should they haue any end of reuenging paine who while they might would neuer make an end to prouoke God by offending woe to those for whom those hellish torments are prepared better they had neuer beene borne then euer bee enwrapped in them The societie and Society company with whom they shall be are the Deuill and his Angels Math. 25. 41. thrust downe into hell deliuered to the chaines of darknesse reserued to damnation 2. Pet. 2. 4. to euerlasting chaines Iud. vers 6. where the q Bernardus in sermonibus satyre shall call to his fellow one to another deuill to deuill smite teare rent kill spoile Esay 34. 34. where the wicked shall haue no rest night nor day Apoc. 14. 115. but be alwaies in sorrow and mourning where r Hugo de anima shall be griefe intollerable incomparable stench dreadfull feare death of soule and body without all hope either of pardon or mercy This may serue for an effectuall and piercing sermon of Vse repentance and be as the loud voice of a cryer in the wildernes of this world sounding into the eares of man Amend For the wicked shall goe to hell and all the nations that forget God Psalm 9. 17. Fruitlesse trees are cut downe and cast into the fire Math. 3. 10. Listen therefore and be attentiue vnto the Apostles admonition Take heed Brethren least there bee at any time in any of you an euill heart and vnfaithfull to depart from the liuing God but exhort one another daily while it is called to day least any of you bee hardned by the deceitfulnesse of sinne Heb. 3. 12. For this life
of compunction So Moses expostulateth vehemently with Aaron for making the golden y Bernardus in Cantica serm 44. calfe Exod. 32. 21. Elias is not afraid to set before Achabs eyes both his exorbitant sinnes and the heauy wrath and vengeance of God for the same 1. King 21. And Iohn the Baptist telleth Herod Antipas boldly that it was not lawfull for him to haue his brothers wife Matth. 14. 4. Paul withstandeth Peter to his face when he dissembled and went not with a right foot z De hac Petri reprehensione sunt Augustini Hieronymi Epistolae Gal. 2. 14. And there be many weighty causes which may enforce this duty vpon euery Christian First the earnest desire and zeale to aduance and preserue the glory of God of which Dauid the zeale of thy house hath consumed mee Psal 69. 9. And Elias I haue been very zealous for the Lord of hostes because the children of Israel haue broken thy couenant 1. King 19. 20. Nehemias rebuked the Princes and Rulers when they oppressed their brethren with vsurie and he set a great assembly against them Neh. 5. 7. Secondly the profit and benefit arising from thence for if thy brother heare thee and thy reprehension thou hast gained him Math. 18. 15. And in this regard we are charged with feare to pull some out of the fire Iude 23. For there be no bowels of mercy in him who can weepe for a body from which the soule is departed and doth not lament that soule which God hath forsaken Thirdly the danger of neglect in this case and that both in the offendor and the sparer to reproue For the sparer is hereby made through his conniuencie an accessarie to the transgressor and to all the a Agapetus in Capitulis admonitorijs ad Iustinianum Augustinus de Ciuitate Dei lib. 1. cap. 9. Gregorius Mag. in pastorali sinnes which he committeth and might by his meanes haue been hindred And this is that which God said to Eli the Priest how he would iudge his house for euer for the iniquitie which he knew because his sonnes ranne into a slander and hee stayed them not 1. Sam. 3. 13. For they which behold euill done and be tongue-tyed to finde fault doe deny to apply remedie to those wounds which they might heale In the offendor for hereby when in the beginning there is no restraint hee is heartned to goe on and increase in his wickednesse Absolom who had no punishment for the vnnaturall murther of his brother Ammon falleth into a relapse and committeth parricide seeking to take away the life and kingdome of his Father 2. Sam. 13. 28. 15. 13. Seeing then this duty is so needfull but hard to be performed which b In Paedagog lib. 1. cap. 8. Clemens Alexandrinus very fitly calleth the Chirurgerie of the soule Augustine a c In Enchiridio cap. 72. spirituall almes that we may apply and bestow the same to the recouering of health and increasing benefit vnto others these two rules are to be obserued The first that we labour to bring the offendor to the knowledge of himselfe and his fault that he may vnderstand how grieuous it is and displeasing vnto God Thus Nathan the Prophet delt very cautelously with King Dauid setting before him his offence first vnder the couert and vaile of a Parable afterward shewed him the curtaine pulled aside in his true shape the vglinesse of his adulterie and murther wherby forthwith confessing his wickednes fled vnto God for mercy intreating pardon by most earnest and humble prayer 2. Sam. 12. 7. 13. Psal 51. 12. c. The second is that when the transgressor once knoweth his wickednesse we striue to obtaine thus much of him that he may be heartily sorry for the same and endeuour by all meanes to amend it and to reforme himselfe wherof there is a singular and cleare example in the Corinthians whom the Apostle sharpely reproued for tolerating and bearing with an incestuous person amongst them 2. Cor. 7. 8. 9 10 for thereby they were made godly sorrowfull that is seriously fearing iudgement and vengeance wrought by the sentence of the law accusing and reuealing sinne and the wrath of God against the same yet not dispairing but comforting themselues vpon the confidence of a Mediator and for his sake crauing mercy from whence proceed many sweet and pleasant fruites d Wenrichius in locum 1 Care in amending those defects which the Apostle reprehended 2 Clearing of themselues desiring pardon an vndoubted proofe of their vnfained repentance and amendment 3 Indignation an holy anger against the incestuous person author of the publique scandall 4 Feare of the anger of God heauy punishments which be alwayes attendants vpon sinnes when they are not turned away by true conuersion 5 Desire to see and embrace Paul who with so fatherly and tender a care laboured to procure the saluation of this Church of Corinth 6 Zeale which is such an affection whereby the heart is stroken and pearced with that offence which is committed and wrong offered to a person beloued and specially when the glory of God and saluation of the Church is in question And this was now most vehement in these Corinthians in witnesse and confirmation whereof they excommunicated that wicked one 7 Reuenge the effect of zeale and hath reference to the excommunication of the incestuous party whereby they defended the glory of God and maintained the honour and reputation of their Church And by this example terrified others from committing the like sinne 8 Demonstration of their innocency disallowing both that present vncleannesse and all other disorders by which the Church of Corinth was defiled and stained And vpon those by whose industry and labour offenders are brought to stand thus affected the blessing of God resteth Prou. 24. 25. Rebuked him saying fearest thou not God seeing thou art in the same condemnation The solemne forme of the good theeues reprehension is expressed in these words and that for which hee rebuketh his fellow is not so much his outward blasphemy which with an vncleane mouth hee spewed forth against Christ as the puddle and filthy sinke from whence that came which was the want of the feare of God in his heart Those who feare not God run headlong into all kind of wickednesse and therefore the Apostle after the rehearsall of a long beadrowle of many lewde and abominable actions he addeth this as the cause of them all There was no feare of God Rom. 3. 18. And the selfe same doth the kingly Prophet affirm of Hypocrites and Epicures setting down their shape as it were vnto the world thus Wickednesse saith to the wicked man euen in my heart that there is no feare of God before his eyes Psal 36. 1. And Abraham when he went from the valley of Mambre into Palestina soiourned in Gerar dissembled Sarah to be his wife because he thought the feare of God was not in that place and therefore they would
heauen Colosse 1. 19 20. who is made vnto vs of God wisdome righteousnesse sanctification and redemption as it is written let him that reioyceth reioyce in she Lord 1. Cor. 1. 30. 31. Verily I say vnto thee this day shalt thou be with me in Paradise Christ heard the x Bernardus de passione Domini cap. 9. request now not of a thiefe but his confessor his spouse and comforteth him with a fitting promise according to the petition made verily in truth I say vnto thee this day thou shalt be with me in Paradise To thee who diddest hang vpon the Crosse in torment with me thou shalt now bee in the Paradise of pleasure wonderfull loue exceeding goodnesse for he saith not thou shalt bee 〈◊〉 Paradise but in Paradise with me thou shalt be satisfied with the fruition of him whome thou desirest thou shalt beholde him in Maiesty whom thou diddest confesse when hee was in infirmity neyther doe I delay to performe that which I promise but to day thou shalt bee with me c. Thus sweet 〈◊〉 heareth promiseth giueth speedily c. This Con 〈…〉 not put ouer to y Arnoldus Carnotensis de septem vltimis Domini verbis Purgatory to sinne reuenging 〈◊〉 to darke and obscure places none contrary affected dare presume to alledge ought against this vouchsafed fauour The punishment of the Crosse nay grace not punishment abolisheth all offences and the soule now hastning to leaue the Tabernacle of the body willingly departed neyther did any feare of punishment molest or grieue the conscience which knew she was washed with the abundantly-flowing bloud of Iesus Christ The Souls of men so soone as they be loosned from the prison of the body are z either receiued into heauen do enioy y Laurentius Humfridus contra Campianum Ratione prima endlesse blisse or thrust downe into hell bee afflicted with eu erlasting torment For there be only two wayes the broad and the narrow two gates the wide and the straight Math 7. 13. Luc. 13. 24. two different conditions of men sheepe on the right hand and goates on the left two rewards after this life the crowne or condemnation two places the bosome of Abraham for Lazarus or the gulfe of hell for the gluâ—ton no a Augustinus Hypognosticcon lib. 5. third can bee found in Scripture and hee that is b Idem de peccatorum meritis remissione cap. 28. not with Christ cannot bee but with the diuell For the holy word of God propoundeth vnto vs but c Tilenus Syntagmatis Theolog parte 2. Titulo de Purgatorio a twofold time one of the race another of the goale of sowing and reaping of seedetime and haruest of labour and rest of the battel and the victory of the fight and triumph whereof that is limited within the boundes of this life Rom. 8. 18. Gal. 6. 10. and therefore this presently beginneth when we once haue ended the other And the Schoolemen themselues vnderstand none other vnder the name of their Viatores or Trauellers then such as yet liue in the world Therefore that Meteor or d Ignis fatuus Purgatorij imagined fire of Purgatory vanisheth commeth to nothing which the curious e Chemnitius in Exam. Consilij Trident. parte 3. tit ulo de Purgatorioâ— Plato in Phedone de Repub lib. 10. speculations of Philosophers f Tertullianus aduersus Hermogenem Patriarkes of heretiques the doubtfull g Chemnitius plenissime in examine consilij Tridentini parte 3. Titulo de Purgetorio disputations of some Fathers first kindled the vain toies and fables of lying h Homâ—rus Odyssea 11. Virgilius Aenead lib. 6. Poets tickling the eares of foolish men afterward nourished fained apparitions of Ghosts i Platzius in Luco suceiso errorum Pontificiâ—rum loco 76. and spirits and idle dreams of wel fed Monks increased at the last the k Chemnitius loco superius citato Schoole-Diuines quickned when it was dying whose learning proceeded from the Sorbon of Paris and consisted vpon a mixture of Scripture Philosophy much like a double formed l Cornelius Agriâ—pade vanitate scientiâ—rum cap. 97. Carniâ—cina Vtopiana Centaure and these hucksters of Gods word especially the latter sort violently wresting the scriptures vnto a strange sense with their Questions and Quodlibets haue exposed our holy faith and profession to the scorn dirision of Epicures and worldlings For of this Vtopian shambles of mens soules no one title can bee found in the bookes of the old new testament rightly vnderstood which notwithstanding they striue to hale by enforcement to the confirmation of their opinion Therefore for the remouing this error out of mens minds who are not besotted with their owne follies the strength of arguments the authority of Fathers the confession of the Patrons hereof themselues may bee effectuall Of all which somthing shall be said but very briefly following the maner of those who when they will sell a great m Athenagoras in Apologia prâ— Christianis quantity of corn or any other coÌ„modity bring but a little for a sample of the whole or make trial of wine or hony by the tasting of a small portion or of Cosmographers n Florus in prologo historiae suae Arguments who describing the globe of the habitable world comprehend the whole in a narrow table 1. Death taketh o Lectius in praescriptionibus Theologiâ—is contra fabrum away all the meanes of procuring saluation afterward for when wee are once departed from hence there is no place left for repentance satisfaction is to no purpose life is here either lost or p Cyprianus ad Demetrianum Iustinus Martyriâ— Dialogo cum Tryph one Iudaeo kept as God findeth thee in the day when he calleth thee out of the world so shal he iudge thee in the last and this is the vtmost bound of things q Augustinus de Fide ad Petrum DiaconuÌ„ belonging to happines for the time to obtain euerlasting life God hath giuen men only in this in which repentance also is auailable For a man may here forsake his sin and amend it which whosoeuer doth not now in the world to come hee may haue a sorrow for his offences but shal find no pardon at Gods hands there may be a prouocation to grief but no amend mentiof the will therfore the dead can receiue then no benefite from the care either of themselues or of others 2 God in Christ hath pardoned the sin and remoued the punishment it is therefore meere folly that any should bee disquieted in his mind seeking by what means of satisfaction he may deliuer himselfe out of Purgatory for the death of Christ is the remission of sins the abolishing of transgression the freedom from error the receiuing of grace therfore let vs then boldly without feare come vnto our Redeemer who by vndergoing the punishment without taking the offence hath remoued both the offence the
punishment And though God exercise with sondry afflictions those his children whose sins he hath forgiuen yet they be chastisâ—ments not punishments inflicted for admonition r Augustinus tractatu 1 24. in Iohannis Euangelium not vnto condemnation and wholesom medicines which are applied to this end for the manifestation of our deserued misery amendment of our slippery life subiect to falling into offences and exercise of necessary patience 3 If we grant that there is a s Iohannis Chassanio in locis communibuâ— l. 2. c. 3. de commentitio Purgatorio Purgatory then it is to be supposed to haue been either before the comming of Christ or after but neither of these can be proued therfore there is none That there was any such place before Christ wherein the soules departed the body were tortured there can bee found neyther testimony nor example in the Law or Prophets to auer and confirm the same if we yeeld that such tormeuts were first appointed vnder Christ then is the condition of Christians far worse then that of such who liued vnder the law and so much should bee derogated from the benefit of our Sauiour whose grace is opposed to the law of Moses Ioh. 1. 7. for by it we are saued Eph. 2. 8. And God sent his son into the world not to condemne the world but that it might be saued through him Ioh. 3. 17. Neither could this agree with that promise whereby he assureth refreshing vnto those who labor and be heauy laden Mat. 1 1. 28. but it should rather lay more burdens vpon vs then release any and not take away but retaine sins to be satisfied for and to be purged after death And so the death of Christ should be frustrate of no moment or power But to thinke or speake this is absurd and contrary to all godlines for he himselfe hath purged our sins Heb. 1. 3 and his bloud doth clense vs from all our transgressions 1. Ioh. 1. 7. Reuel 1. 5. 4 If the faithful be iustified which none can wel deny but he who denieth the scripture to be true then haue they peace with God Rom. 5. 1. Esay 57. 2. and the spirit pronounceth them blessed who die in the Lord for presently they rest from their labors there is added a * Nâ—â— particle of consent euen so Apoc. 14. 13. But to be in peace and rest from labour and to suffer hellish torments for some yeeres together are incompetible and cannot stand together whatsoeuer the Tridentine councell hath decreed of which it may truly be said in way of admonition which was to the Troians of the t Virgilius 2. Aeâ—â—d haec in vâ—stros fabricata est machina murâ—s Ipsâ— dâ—li fabricator Epaeus GreciaÌ„ horse This engine is made to be the destruction of your Citie and of the Pope as of Epaeus he is the deuisor of that fraudulent work For there be no disputations which were had there extant as was the vse in ancient and lawful councels but a few u â—rotestatio concionatorum aliquet Augustanae Confessionis aduersus Concisium Tridentinum Gentileâ—us in examine Concilij Tridentiâ—â— lib. 5. Carolus Molinaeus in consilio super actis Consilij Tridentini sectione 99. Pluressi quis desideret ratioones petere eas licet in Apologia Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synodo Florentina habitâ— Authority of ancieÌ„t fathers against Purgatory Iustinus Martyr lib. quaesâ—â—onâ— resâ—onsionâ—m ad Orthodoxos quastione 75. naked decrees Canons published because for the greatest part they were deuised at Rome by the Bishop of that See and his fit instruments and creatures Monks and their Sophisters and so continually sent vp caried by the swift messengers who went to and againe from Rome to Trent so that it grew to be a common By-word that shortly the Post would bring the holy Ghost in a capâ—ase or budget from Rome whereby the irreligious dissembling of these Tridentine deceiuers was scoffed at who pretended that by earnest prayer disputations and conferences they searched out the truth and so as the holy Ghost inspired them penned and made Canons when as in very truth those holy Fathers euery one in his order did nothing else but with a graue nod confirm the decrees of their Iupiter of S. Angelo pronouncing one word onely but that very misticall Placet it liketh vs. After the x departure of the soules from the body the righteous are forthwith separated from the vnrighteous and brought by the ministery of Angels to their appointed places the soules of the righteous vnto Paradise where they enioy the company and sight of Angels and Archangels of Christ Iesus the Sauiour of the world the soules of the wicked into the pit of hell euery one kept in his deserued place vntill the day of the resurrection and recompence In what y Olympiodorus in 1 1. caput Eâ—lesiasiis Fulg 〈…〉 rem 〈…〉 ne peccato râ—m lib. 2. 〈◊〉 8 place soeuer a man is taken when he dieth whether light or darke that is whether in the filthy puddle of sinne or in pure holines of conuersation in the same degree and order shall he continue for euer for either he doth rest in the light of endlesse blessednes with the righteous and Christ our Lord or shall be tormented in darknes with the wicked and the diuell Prince of this world God when hee healeth our sinnes and suffereth no skar no token of any wound to remaine but with the cure giueth also beauty and comelinesse for so soone as he freeth vs from punishment he bestoweth also righteousnesse where is mercy there is forgiuenesse where forgiuenesse no punishment And describing the funerall rites and ceremonies of his time speaketh elegantly in this sort Tell mee what meaneth the burning torches at burialls why are Psalmes and Hymnes then sung Is it not because we thanke and glorifie God who hath crowned him who is deceased deliuered him froÌ„ sorrowes griefe and labours and keepeth him freed from anguish and feare of death with himselfe Are not Psalmes and Hymnes for this end for all these are the actions and exercises of such as be glad and do reioyce Remember what is then sung O my soule returnâ— vnto thy rest for the Lord hath been beneficiall vnto thee And againe I will feare none euill because thou art with me He that departeth goeth to rest for death is the hauen of quietnesse and being a Gregorius in lib. 5. expositionis ad 13. cap. 1. lib. Regum redeemed by the mercy of our Creator we haue this heauenly gift that when we are taken out of the earthly tabernacle we be placed in a heauenly mansion neither is there any forgiuenesse but in the bosome of our mother the Church before the day of our departure from hence for now is the acceptable time now is the day of saluation c. 2. Corinth 6. 2. If we behold Christ with the right eye of faith who was b P. Lombard lib.
vse and that serueth both for instruction and also for comfort that we alwaies cast our selues vpon God and depend on him For it is blasphemous that the Papists haue done k In Psalterio beaâ—ae Mariae corrupting the words of that Psalme from whence this testimonie is alleged turning them thus O Lady in thy hands I commit my spirit vnderstanding the virgin Mary And let vs not doubt what shall become of vs when we are dead as the Heathen who haue no future hope so l Spartianuâ— in Adrianâ— Adrian the Emperour now at the point of death is reported to haue made these verses Animula vagula blandula Hospes comesque corporis Quae nunc abibis in locae Pallidula rigida nudula Nec vt soles dabis iocos which a Renerend * Doct. King now Bishop of London in his 8. Lecture vpon the Prophet Ionas Prelate of this land thus sometime englished My floting fond poore darling Bodies guest and equall Where now must be thy lodging Pale and starke and stript of all And put from wonted sporting But we be taught by the holy Scriptures that there is a kingdome prepared for vs Matth. 25. 34. and immortalitie purchased by Christ 1. Pet. 1. 4. Therefore let euery one make Dionisius prayer his owne Sweet Lord Iesu thy last word vpon the crosse bee my last word in this life and when my speech is taken away that I can vtter no more words accept the sighs and desire of my heart so that I may rest among those who shall come from the East and from the West and sâ—t down with Abraham Isaac Iacob in the kingdom of heauen Mat. 8. 11. Thirdly we must not listen and giue eare to the patrons and Vse 3. defendors of the apparition of Ghosts and spirits which they themselues first misâ—ed doe imagine that they bee the soules of men departed now broyled in Purgatorie or tormented in hell and would perswade others to enterteine the same error But it is without all controuersie that neither the soules of the godly nor wicked after they bee once dissolued from the body doe wander in earth for there is no returne from death Iob 20. 9. the spirit passeth and commeth not againe Psal 78. 39. and in what place the tree falleth in the same it lyeth Eccles 11. 3. So Dauid answereth the demand of his seruants asking why he mourned not for his young sonne being now dead when hee was before so sorrowfull Can I bring him againe any more I shall goe to him but he shall not returne to me 2. Sam. 12. 23. These visions then and apparitions are nothing else but the deceits and illusions of Sathan m Augustinus de Ciuit. Dei lib. 13. cap. 8. For the soules of the godly are at rest the soules of the wicked in torment vntill the bodies of the one shall rise againe vnto eternall life and of the other vnto euerlasting death Neither of n Tertullianus de Anima their owne accord nor by the commandement of any else doe they wander vp and down but euill spirits practise this craft to faine that they are the soules of the departed and if a o Chrysost in 8. Math. hom 29. serm 4. de Lazaro cry bee heard I am the soule of such an one this Proceedeth from the fraud and treacherie of the deuill For God doth not permit that any one once dead should come again and tell the liuing what things are there done and to this end that we should rather beleeue the Scriptures then any other reports And indeed from hence p Athanasius quaestionibus ad Antiochâ—nos quaest 11. ariseth many grosse errors for the deuils can take vpon them the shape of men and by this meanes spred abroad their lyes Therefore the voices which some say they do hear are nothing els but old wiues fables childish mockeries no smal number wherof haue been deuised by the crafty iugling and q Insigne exemplum de Monachis Aurelianeâ—sibus recitaâ— Sâ—â—idâ—nus lib. 9. 〈◊〉 annum 34. Et alterum Chitraeus de Parocho quodâ—m lib. de vita morte hanc flultitiaÌ„ nimâ—am hominum credulitatem salsè derideâ— Erasmus in Exorcismo siue Spectro similes olim in Pagâ—nis saâ—erdotilus fraudes deprehensas fuisse patefactas refert Theodoretus lib. 5. historiâ— cap. 22. S 〈…〉 plura desideret consulat Aretium problematuÌ„ part 2. loc 146. Titulo de spectras â—auaterum de spectris lemuribus c. cosening impostures of Baals Priests whereof both the records of our owne times and the histories of former ages will afford plentifull examples I conclude therefore with that religious and discreet admonition of Saint Augustine r De vnitate Ecclesiae cap. 16 Let no man say that therefore it is true because hee or shee affirmeth that sleeping or waking they haue seene such and such a vision but remoue farre out of your minds these either forgeries of deceitfull men or wonders of lying spirits Father into thy hands I commit my spirit I commend my spirit that is my soule for the word spirit is oftentimes in Scripture vsed in this sense as Eccles 12. 7. 1. Corinth 2. 11. Heb. 12. 23. and doth aptly expresse the nature thereof that it is spirituall and therefore immortall The soule is not subiect to death neither doth it perish with the s Tertul. de resurrectione carnis Irenaeus lib. 2. cap. 63. 64. 65. Cyprianus de duplici Martyrio Ambrosius de fide resurrectionis cap. 31. 32. Fulgentius ad Mominium lib. 1. Barnardus in 8. versuÌ„ Psal 91. body wherefore they are manifestly distinguished Gen. 2. 7. where Moses thus speaketh The Lord God formed man of the dust of the ground and breathed into his nostrels the breath of life and man became a liuing soule In which sentence there bee included three arguments confirming this truth the first the soule is not made of the earth but inspired of God the second that it is called an t Pelargus in locum Phagius in suis ad Paraphrasin Chaldaicam notis Imbreathing a diuine and heauenly thing the third and last in the word of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duall number signifying not life but liues long life this present now and the future hereafter Againe when Cain had murthered Abel his bloud is saide to cry vnto God Gen. 4. 10. and the word there vsed in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall is as much as to complaine for exceeding u Martyrium Abelis ad omnia mundi tempora pertinet nostras mentes de animae immortalitate futuro iudicio poenis de vita aeterna conuincit Buchalcherus in Chronologia griefe where there is no mention of the body but the bloud the receptacle of the soule if therefore it doth make complaint then liueth with God and accuseth his vnnaturall brother And so the soules of them that were killed for the
A SACRED SEPTENARIE OR THE SEVEN last wordes of our Sauiour Christ vttered vpon the Crosse with the necessary circumstances of the same Expounded by a Commentary gathered out of the holy Scriptures the writings of the ancient Fathers and later Diuines BY ALEXANDER ROBERTS Bachelour in Diuinity and Preacher of Gods word at Kings-Linne in NORFOLKE God forbid that I should reioyce but in the Crosse of our Lord Iesus Christen hereby the world is crucified vnto me and I vnto the world Galath 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius Epistol 12. ad Romanos Grata ignominia Crucis ei qui Crucisixo ingratus non est Bernardus super Canuca sermone 26. LONDON Printed by E. G. for SAMVEL MAN and are to be sold at his shop in Paules Churchyarde at the Signe of the Ball. 1614. ΣΥΠΘΕΩ ILLVSTRISSIMO ET HONORATISSIMOVIRO EDOVARDO COKO MILITI AVRATO MVSARVM GRATIAR VMQVE ALVMNO SACRAE THEMIDOS ET IVSTITIAE HIEROPHANTAE TOTIVS ANGLIAE SVPREMO IVSTITIARIO SACROSANCTAE REGIAE MAIESTATI A SECRETIS INTIMISQVE CONSILIIS OB FIDEM INTEGRITATEMQVE REBVS IN GRAVISSIMIS SPECTATAM INTER PRIMOS MAXIME ACCEPTO QVA VIRTVTEM QVA PRVDENTIAM QVA PIETATEM RERVMQVE OMNIVM PRAECLARISSIMARVM SCIENTIAM LONGE PRAESTANTISSIMO DOMINOQVE SVO SVBMISSIME COLENDO SACRVM HOC 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEVOTISSIMI OBSEQVII TESTIMONIVM LVBENS MERITO D. D. D. ALEXANDER ROBERTS To the Reader IT may iustly ChristiaÌ„ Reader be lyable to the censure eyther of indiscretion or presumption that I who might haue lien hid in obscurity should offer my selfe to the view and sight of the world so consequently to the sondry iudgements of the refined wits of this learned age But yet herein I haue some refuge and excuse left for I take not vpon me a Scribo relatoris potius fide quam Authoris praesumptione Vincentius Lyriâ—ensis aduere sus Haereses the stile to be titled an absolute Author but accounted a faithfull relator of that which in former times holy Fathers reuereÌ„d Diuines of succeeding ages haue committed to writing and so shrowde my selfe vnder the wings of their authority Yet if any shall conceiue that euen in this I might haue made better choice of their sentences and more artificially disposed the same I will not stand to make any Apology for my selfe for howsoeuer it shall not bee vnprofitable that I haue giuen the attempt to handle an argument of so eminent quality as is these heauenly and last speeches of our blessed Sauiour because b Mens boni studij pij rotâ— si effectum non inuenerit caepti operis habet tamen praemium voluntatis Salulanus in praefatione ad libros suos de Gubernatione Dei where there is a good purpose and a religious end propounded though the effect bee not answerable yet euen those are not to be vnrespected And it may be that some hereby will be stirred vp hereafter to whom God hath vouchsased more happy wittes and greater lysure to supply my wants and amend my faults In the meane while happily time shall not be altogether euill spent in reading this so inartificially rudely penned Treatise For oftentimes those who are fed with delicates doe finde better c Saepenumâ—ro inter quatidianas de 〈…〉 eâ—â—a 〈◊〉 〈◊〉 sapiunt c. Gregorius Maâ—â—ues in praef ti 〈…〉 suas in Prâ—phet 〈…〉 〈◊〉 〈◊〉 taste receiue greater contentment in homely and country fare then in their owne meates so exquisitely dressed or else haue their stomackes whetted more desirously to eate of their owne former diet And wee know that for the furniture of the Tabernacle not onely golde siluer purple and precious stones were offered and accepted but also goates haire and badgers skinnes Exod. 25. 45. Neither am I ignorant that Schoole diuinity handling of controuersies is now more in request then positiue yet I thought it not aâ—â—sse in this rather then the other to bestow my paines For d Lâ— lâ—â—icus 〈◊〉 lib. 3. 〈◊〉 〈◊〉 discordia 〈◊〉 Carolum Quintum 〈◊〉 it falleth out most vsuallie that in the heate of contention some men wrest the holy scriptures and stifly maintaine their owne conceits onely that they might not seeme to consent in opinion with them from whom they dissent in affection whereby the truth of Religion is eftsoones e â—â—gn â—â—ibus 〈…〉 ribus â—e 〈◊〉 obscured and our holy profession wounded and such points of faith called into question through importunity which should haue continued vntouched and vnmoued For hereby weake consciences are vnsetled all religion is made questionable and holy discipline of life and conuersation vtterly neglected And so thou hast Christian Reader the reason of my labour thus imployed in this Treatise first penned in Latine for my owne priuate vse in the intermission dayes of a lingring Quartane and then also Englished at the request of some friends which I submit to thy iudgement He therefore who suffered those things for vs all which euery one should haue done for himself but none could open the eyes not of our bodies as he did those of Thomas but our soules that wee may behold his side and wounds and bee rauished with the loue of that glory he hath prepared vntill he shal shew comming in power that his face in the clouds which the wicked spitted on vpon earth and pronounce the irreuocable definitiue sentence vpon all flesh and take vs whom he reconciled to the Father for whom he died and suffered vnto himselfe that wee might be one with him as he is one with God who is with the Father and the holy Ghost God eternall blessed for euer Amen Forsitan hunc aliquis verbosum dicere librum Non dubitet forsan multo praestantior alter Pa 〈…〉 perta puâ—et quum plura inuenerit ipse Deses impatiens nimis hac obscura putabit Pro captu lectoris habent sua fata libelli c. TERENTIANVS MAVRVS MIhi absit gloriari nisi in cruce Domini nostri Christi ait Apostolus poterat dicere in sapientia Dowini nostri Iesu Christi veruÌ„diceret in maiestate veruÌ„ diceret poterat in potestate verum dicere sed dixit in cruce vbi mundi Philosophus erubuit ibi Apostolus the saurum reperit non contemâ—endo vile inuolucrum peruenit ad pretiosum inuolutuâ—n Beda in Collectaneis suis ad Pauli Epistolas ex Augustino NOn est morbus Animae cui his floribus mederi non possis collige tantum folia florum florentis Iesu stillas sanguinis rubicundi tanquam pillulas Sine quibus esse nolo in cubiculo cordis tui reconde erit tibi earum sapor odor in medecinam salubrem morbos si qui fuerint repellentem venturosque cauentem vide tantum ne vnquam sine illis esse velis quae verè nomen habent quolibet fideli dicente Sine quibus esse nolo Hauri ergo toto cordis tui affectu odorem vitis verae Iesu
himselfe is to be offered is silent So Christ our Lord made a sacrifice for vs taketh and carieth the Crosse vpon his owne shoulders suffereth himselfe to be bound openeth not his mouth Esay 53. 7. and is obedient to his Father euen to the death Phil. 2. 8. Abraham carieth in his hand a sword and fire and in a religious crueltie maketh hast to the death of his sonne God the Father for the sinne of man afflicteth his sonne Christ Iesus and striketh him with the sword and therefore is said not to spare him Româ— 8. 32. but hee is wounded for our sinnes Esay 53. 5. Moses setteth vp in the wildernesse a brasen serpent c Salutâ—â— fuit hoc spectaculuÌ„ dominica crucis vim intentabat qua sâ—rpons Prabolus pubiicabatur Iaeso cuiâ— Ã spâ—ritâ—â— lib is colubris intuentâ— â—redâ—nti in 〈◊〉 sanitâ—s morsuum peccat rum salus exinde praedicabatur Terâ—ull aduersus Marcionem lib. 8. vpon which whosoeuer looked were healed from the sting of the fiery serpents Num. 21 8. This Christ interpreteth of himselfe and the benefit of his death how hee healeth those who are wounded with sinne and with the wrath of God and freeth them from eternall destruction beholding him by the eye of a true faith spred lifted vpon the crosse Ioh. 3. 14. 15. d Augustinus sermone de tempore 101. in Eâ—angelium Iohanuis Tractat. 12. Prosper de praedictionibus promissionibus in saâ—ris litâ—ris The Isralites beheld the dead serpent to escape the liuing the brasen serpent set vpon a pole ouercame the venom of the liuing serpent Christ hanging dying vpon the crosse quenched the old consuming poyson of the deuil healed all those who were smitteÌ„ of him 5 He would giue an example e Augustinus de symbolo ad ad Catechumenos lib. 1. cap. 3. to his Martyrs who should suffer for his Names sake not to feare any kinde of death seeing he himselfe did chuse that which was most exceeding euill of all other It is therfore said of the auncient Christians in their truely named Golden Legend that some of them were tryed by f Lothu◠â Sodomitis Gen. 19. 14. Llizaeus à puâ—ris Bethelensibus 2. Reg. 2. 23. Ieremias per Passur cap. 20. vers 2. Paulus Sylas Act. 16. 23. Zacharias 2. Chron. 24. 21. Stephanâ—s Act. 7. 59. Esaias vt scribit Lyra in 6. cap. eiusdem prephâ—tiae Vzia Ier. 26. 23. Ioh. Baptist Mat. 14. 10. mockings and scourgings yea moreouer by bonds and prisonment that they were stoned that they were hewen asunder that they were slaine with the sword were racked and would not be deliuered that they might receiue a better resurrection Heb. 11. 36. 37. 38. That speech of Ignatius g Epistoia 12. quae est ad Romanos Eusebius histor Ecclesiast lib. 8. cap. 7. was full of faith and Apostolicall zeale who now caried vp to Rome there to bee torne in pieces of wilde beasts desired that they might shew their fiercest cruelty towards him otherwise he would allure them if not preuaile so then prouoke them that they might not spare him as they had done other of the faithfull whom they would not touch And addeth further come fire * Tormenta carcer vngulâ— Stridensque flammis laminâ— Atque ipsa paenarum vltima Mors Christianis 〈◊〉 est Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymno In laudem Vincentij crosse wilde beasts slaughter tearing of bones dismembring of the parts of my body yea let all the torments of the deuill rush vpon me so I may enioy Christ better for me to be a Martyr than a Monarch my loue is crucified To leaue the auncient professors in whose hearts the bloud of Christ was yet warme and to desuend to later times h Ex narratione historica de condemnatione supplicio Ioh. Hussiâ—â— Consilis Constantiensi Iohn Husse after many reproches and contumelies was condemned in the Counsell of Constance to be burned and led forth to the place of execution hauing a cap of paper set vpon his head in which three deuils of an vgly and ill fauoured shape were painted and an inscription added this is an Arch-heretique when he beheld it said very mildly my Lord Iesus Christ who was innocent vouchsafed to weare a sharpe crowne of thornes for mee wretched sinner and therefore will I beare this though imposed as a scorne for his trueth and names sake And to comprehend all in a word The constant Martyr i Sermone super cantica 62. Ab ista constantia mars siue supplieium MartyruÌ„ triumphus dicitur vt non semel à Gunthero de rebus gestu Frederici Barbarossâ— nam patiendo moriendoque vincunt SatanaÌ„ mundum carnem triumphant Leo sermonâ— 1. in natali Apostoli Petri Pauli 〈◊〉 Suâ—â—nittitur saith Barnard standeth reioycing and tryumphing while his whole body is in tearing and the butchering executioners knife ransaking his entrals and doth not onely resolutely with a good courage but cheerefully also behold the sacred bloud to streame from his flesh where then is the soule of the Martyr truely in the rocke in the bowels of Iesus Christ his woundes lying open that it may enter Neither is this to be wondred at if an exile from the body feele not the paines of the body which proceedeth not from astonishment but loue wherein sence and feelinge is not lost but brought into subiection And concerning this whole mysterie k Isodorus Hispalensis de Ecclesiasticis officijs l. 1. c. 27. Quatuor causas eur Christus mortem Crucis sustinere voluit ponit Phagius ad 21. caput Deuter. Isodore comprehending many thinges in fewe wordes speaketh thus we who were wounded by Adam disobediently eating of the tree are againe healed by the tree on which Christ obediently suffered And there is a threefould reason of this his passion The first that Christ paying the price for the redemption of the world the old enemy might be taken with the hooke of the Crosse and so compelled to cast out those whom he had swallowed loose that prey which he held not ouercome with power but iustice c. The second to be an effectuall instruction vnto men For Christ ascended the crosse that he might giue vs an example of his passion and resurrection of his passion to confirme patience of his resurrection to strengthen hope and to shew two sort of liues one miserable the other happyâ— miserable which we must suffer happy for which we must hope The third was to beate downe the puffed-vp pride and swelling wisdome of the world that by the foolish preaching of the crosse as men esteeme it they might be cast downe and so appeare how much the foolishnesse of God is wiser than men and the weaknesse of God exceedeth all humane strength * Barnard in his sentences hath the like and referreth all to three generall heades thus Illa omnia propter quae
the wounds of the sonne of God And furder a Augustinus serm de tempore 29. we may vnderstand at how high a rate God doth value the transgressions of man from which debt that we might be deliuered he sent not downe to earth an Angell nor Archangell but God The greatnesse of the remedie bewrayeth the greatnesse of the maladie b Leo I. serm l. de passione Such were the fetters in which we were hard bound that we could not be loosed from them but by this meanes so great was the price by which we are redeemed so great is the expense by which we are cured For what returne could there be from impiety to righteousnesse from misery to happinesse except the righteous had bowed himselfe downe to the wicked and the blessed to the miserable c Augustinus serm de tempore 114. Behould therefore holinesse is scourged for the vngodly wisedome is mocked-at for the foolish righteousnesse condemned for the wicked trueth murdered for the lyer and deceitfull sincerity it selfe drinketh vineger for the wretched sweetnesse is filled with gall innocency is accused for the guiltie and life dieth for the dead Let vs not then be ashamed of the Crosse of Christ we haue victorie and triumph by his death for as he the euerlasting son of God was not borne for himselfe but for vs Esay 9. 6. so the same immaculate and spotlesse lambe of God suffered not for himselfe but for vs 1. Pet. 1. 18. 19. wherefore let vs carefully auoyde sinne and crucifie the flesh with the lustes and affections thereof Gal. 5. 24. least wee seeme to tread vnder foote the son of God and accompt the bloud of the testament as an vnholy thing wherewith we are sanctified and dispite the spirit of grace Heb. 10. 29. Vse 3 3 Let vs not doubt of the loue of God towardes vs. For how can he but loue those for whom he gaue his beloued Ioh. 3. 16. And this is Pauls comfort who sometime was a blasphemer an oppressor a persecutor that he was crucified with Christ and the life that he now liued was by faith in the son of God who loued him gaue himselfe for him Gal. 2. 20. And one of our d Thomas Bilneius apud Foxis in Martyrologio owne Martyres standing at the stake ready to offer vp his body a sacrifice for the coÌ„firming of his faith and profession of the Gospell there rehearsing the Apostles creede the summe of his beliefe when hee came to the Article of Christ crucified in most submisse and humble manner bended his body lowe to the ground and gaue God most dutifull thankes so great as he could conceiue for this infinite and vnspeakeable mercy who by the death of his sonne had deliuered vs from out of the power of the Deuill by whom we were taken aliue to doe his will Then brethren e Augustinus lib. de virginitate cap. 54. 55. 56. behould the woundes of Christ hanginge vpon the crosse the bloud which hee shed dying the price which hee offered redeeming the scarres which he shewed after his rising his head is bowed downe to kisse thee his heart opened to loue thee his armes spred abroad to embrace thee his body sacrificed to redeeme thee Wonder with thy selfe how great these giftes are wey them in the ballance of thy heart that he may be wholy fastened of thee in thy soule who was wholy fastened for thee vpon the Crosse And they crucified him This was the purposed intendement of the Iewes priestes and Pharisies to brand Christ with the greatest infamie they could deuise and that euen by the f Tanlerus in meditationibus de vita Christa cap. 37. fellowship if I may so call it of those two theeues between whom he was crucified endeauouring thereby to perswade the people that hee was guilty of the same offences for which they suffered and therefore was placed in the g Iansenius in Harmonia Euangeliorum cap. 143. midst betweene them whereof more afterward that so hee might not only be reckned among the wicked but also accompted as the chiefe so foretould of the Prophet Esay 53. 12. Fulfilled accordingly Mark 15. 28. As Christ the Redeemer of the whole world tooke vpon his shoulders the burden of the sinnes of vs all hangeth crucified betweene two theeues is laden with tauntes and reproaches and esteemed publikely for a most wicked one so we by faith in him and through his absolute obedience are accompted righteous For hee that knewe no sinne was made sinne for vs that we might bee the righteousnes of God in him 2. Corinth 5. 21. In which one diuine Aphorisme of the Apostle the whole summe of the doctrine of our Redemption is briefly comprehended For the Redeemer himselfe is by way of description expressed hee knew noe sinne but was pure vndefiled innocent Heb. 7. 26. h Christus filius crat carnis Adae non filius praeuaricaâ—â—onis Adae S. Bernardus in fesso pensecostis serm 2. the sonne not of the sinne but of the flesh of Adam Luc. 3. 38. and in this place the word sinne signifieth the vitious habite inherent in our corrupt nature from which our blessed Sauiour was most free The manner of the redemption made sinne for vs that is a propitiatory sacrifice or offering for attonement a i Augustinus in Enchiridio cap. 41. Chytraeus in Leuiticum phrase of speech taken from the law Leuit. 7. 2. Osea 4. 8. The fruit and benefite that we might be the righteousnesse of God in him for he came to seeke and saue that which was lost Luk. 19. 10. who being in the forme of God thought it no robbery to be equall with God but k Non sumpsit modo formam serui vt subesset sed mali serui vt vapularet serus peccati vt paenam solueret cum poenaÌ„ non haberet Bernardus in serm feriae quartae in hebdomade paen he made himselfe of no reputation and tooke vpon him the forme of a seruant and was made like vnto men and was found in his shape as a man humbled himselfe and became obedient vnto the death euen the death of the crosse Phil. 2. 7. 8. and putting out the hand writing that was against vs fastened it vpon the Crosse Coloss 2. 14. so cancelled and by death ouercame him that had the power of death the Deuill Heb. 2. 14. and dissolued his workes 1. Ioh. 3. 8. For we fell in the handes of the prince of the world who deceiued Adam made him a Captiue l Nam quum dei opere vintulo tenebatur diaebolici operis apparuit filius dei vt illud solueret hoc sanaret Fulgentius ad Trasimundum Regem lib. 1. cap. 5. and tooke vs as his discended bondmen But our redeemer came and the * Captiuator vsurper was dispossessed what did hee m Augustinus serm de 5. paâ—â—bus duobus piscibus The reioycing of faith to the vsurper he layd
should be destroyed but sparing no cost by a lauish offer of great summes of money to be brought into the Kings coffers obteyned to haue the whole nation of the Iewes rooted out Hester 3. 6. and in the day of Ierusalems calamitie the Edomites cry out Race it race it euen to the foundation thereof Psal 137. 7. and to descend to the first times of the Primitiue Church the endeuours and practise of the enemies of godlynesse was to choake it new borne and being as it were in the swathing bands and a tender infant in the cradle Such and so great was the cruelty which the Tyrants practised in Thebais that x Eusebius hist Ecclesiast lib. 8. cap. 3. 10. 11. 13. plura nefanda crudeli tatis exempla Si quâ— tantâ— amor veteram cognoscere casus inveniâ—e est apud Victoreus de persecutions Africa Bullingerum in libro de persecutionibus Ecclesiae In historia persecutionuÌ„ Waldensium ab anno 155. ad 〈◊〉 161. Reginandum Gonsalum in detectione Inquisitionis Hispanica Eusebius affirmeth it farre exceeded the credit of any relation For they rent and tare the whole body with poâ—â—erdes vntill the skin was scraped off they hanged vp women naked by one foote vpon certaine engines with their heads downeward without any respect to the modestic of the sexe a detestable spectacle some they pulled a pieces hauing their legges and armes tyed to the boughes of trees bended by force to that purpose and these the like for many yeares together in which euery day ten when the fewest sometime an hundred men women children were vnmercifully massacred by these torments y Stigelius in 3. partolocorum Theolog. 〈◊〉 Christo vsque ad Con 〈…〉 M. sunt annâ— 300. 〈◊〉 plures in quibus sueriat 〈◊〉 persecutienos sed omnium 〈…〉 â—issima sub Dio 〈…〉 quo regnante 〈◊〉 di 〈…〉 bijt quin Alexandriae ad minimum decem Christiani tru 〈…〉 sint And it was lawfull for euery one who had deuised any new or strange kinde of torture to make tryall of the same vpon the bodies of the Christians so that some were beaten to death with clubs others with rods some with whips many hanged their hands tyed behind them and stretched vp with pullies pulled asunder by peace-meale c. And Tacitus reporteth that Nero z Annalium lib. 15 de hoc intelligoudus est Iunenalis satyra 1. lib. 1. â—one TygillinuÌ„ 〈◊〉 lucebis in illa afflicted them with most exquisitely deuised torments adding therevnto whatsoeuer might to their reproch and mockery as couering them with the skinnes of wilde beasts that so they might be sooner torne of dogs and nayling them to crosses enwrapped them with combustible matter that set on fire they might serue to giue light in the night a Nauclirus in historia Generatione 10. Zâ—gon 〈…〉 in historin politices Constantino poleos Crusij in eam annorationes Mahomet the second when he tooke Constantinople commaunded the Christians to be chopped into gobbets in his owne sight and some to be set vp with a sharpe stake thrust throw their secret parts pearcing the ridge bone of the backe The b Hotâ—maÌ„nus in bruto sulmine Pope of Rome importuned Frances the first king of Fraunce that the professors of the reformed Religion might haue their tongues cut out by which meanes they should not complaine and then to be burned In the c Historica narratio de vita morte Iohannis Hussi Councell of Constance when Iohn Husse was consumed with fire the Papists finding his heart yet whole spitted it vpon a sharpued 〈◊〉 of wood rosted it with a new fire gathered vp his ashes cast them into the Riuer Rhene that there might not so much as the dust of him so far as they could preuaile be left vpon the earth Who knoweth not how in the memorie of our Fathers for now I come to touch those things which are incident to our times they d Ioh. Foxus in martyrologio Iuollus Episcopus Sarisburiensispiae memoriae in dâ—fâ—nsione Apologiae Eccles Anglicanae cap. 4. sect 3. tooke the infant issuing out of the mothers wombe in the midst of the flame and the executioners with their forkes cast it into the fire that as the off spring of an heretike it might burne together with hir Adde to this how they murdered e Dinothus lib. 2. hist de bello Gal. 〈…〉 gionis causa suscepio aged men sucking babes people lying sick in their beddes vnable to stirre women bigge with child and cast them downe headlonge from the rockes breaking their neckes and crushing their bones in peeces such who with shedding of many teares and promising large rewardes haue begged life yea buried some quicke and disturbed the rest of others laide at peace in their graues spoylinge them of their winding sheetes and casting them in sauage manner to be deuoured of dogges Our ancestours haue f Epistola siue lebellus supplex ad Ph 〈…〉 m Hispa 〈…〉 Regem nomine principâ— Auriari ordinuÌ„ Hollandiae Lelaudiae oblatus seene the bodies of the dead digged vp and most dispitefully hanged vpon gibttets men aliue fleaed and drummes couered with their skinnes and many plucked asunder with hot tonges And not to reckon vp more of this sort the remembrance of them is a terror to my soule hee is but a child and ignorant of the history of his owne times who knoweth not how from the g Vespera Parisime de quibus versus numeralis annum tam 〈◊〉 stragis denotans vz 1572 BarthoLoMeVs fLet qVla GaLLâ—eVs oCCVbat At Las. twenty foure of August which day is consecrated to the memory of Saint Bartholomewe vnto the first of December in Paris and other Citties of Fraunce one h De haec Laniena vide historiam de statu veligiouâ— Reipub. iâ— Galli 〈…〉 lib. 10. Hâ—â—drici Zuinglij Epitoâ—â— de Regibus Galliâ— in Carolo 9 Thâ—â—num qui in historia sui temporis lib. 52. minorens numerum ponis illsus liberum de hac faeda teÌ„pestate â—â—dium lientia quod profert lib. 35. non prâ—cul ab initio hundred thousand of the religion were murthered and that after a most treacherous and bloudy manner These and the like transcendent outrages may be sufficient testimony that Rome is that scarlot-coloured harlot drunken with the bloud of the Saintes Apoc. 17. 6. For by the space of these i Aâ—glinus in Apocalipsin Bullingerus con 〈…〉 Pij Quinti Bullam 1 Testes sisut omniuÌ„ atatum historiae qua doc 〈…〉 Papam Reges inter se coÌ„coÌ„sisse 〈◊〉 in dominos sicos fiâ—os in patrei concitâsse 〈◊〉 〈◊〉 Authores fuisse iuramentis vt pâ—â—rum astragalis vsos adâ—o vt verò dicatur Pontifices Romanes Romulo succedere in parricidiis non Petro in pascendis ouibus vt Adrianus 4. priusquam moreretur dixisse fortur Amoninus 〈◊〉 17. § 9. 2 Exempla sint
De visibili Monarchia lib. 7. Saunders calleth great and excellent Martyrs No roome heere for the inconstant runagate Campian none for Garnet guilty and conuicted of so strange and hellish a treason as no former age can paralell except happily he be such a Martyr as was his miracle counterfeit and a wispe of straw And by no better right may either the youth Chastell or father Guiguarde infamous for their bloudy and vnnaturall murthers challenge to haue their memories regestred in the catalogue of Saints extolled by g In Apologiae pro Iohanne Chastello parte 3. 5. Vindiciae Ecclesiae Gallicanae Franciscus de Verrona aboue the common and vsuall condition of all other to be noble Gentlemen halfe Gods and their deeds heroycall and so exempt from any staine of sinne But why should we maruell at all these strange Paradoxes For h Prateolus lib. 3. cap. 19. Petilian worshipped Iudas Iscarioth who betrayed his Master as a Martyr a Deuill and the sonne of perdition Ioh. 6. 70. 17. 12. And they shall haue good leaue to be numbred among the antient Martyriani which were also called Satanists i Epiphanius Heresi 80 Augustinus de heresious cap. 57. because with all submisse humility they honoured Satan as protector of their liues and gouernour of all their actions But let these passe and receiue such reward at Gods handes as is their due Because such heretofore hath beene and may hereafter bee the estate of the Church that either through the good workes and purity of k Cyprianus epistola 9. the brethren she be clothed in white or died purple in the bloud of Martyres for among her flowers there be as well roses as lilies let the professors of Christian religion striue and with all diligence endeauour that none suffer as a murtherer or a theife or an euill doer or as a busi-body c. but if any man suffer as a Christian let him not bee ashamed but glorifie God in this behalfe 1. Pet. 4. 15. 16. then shall hee vndertake a good triall l Tertullianus libro ad Martyres De his à Gymnastica sumptis vocabulis Petrus Faber in Agonistica Et Hyronimus Mâ—rcurialis de arte Gymnastica of Maisterie whereof the liuing God is the cheife author the principall ruler the holy Ghost Christ Iesus the ouerseer who hath annointed vs with his spirit and brought vs sorth to this triall the reward a garland of eternity glory in heauen for euer and euer c. They crucified him and the euill doers one at the right hand another at the left In this action lyeth couered a secret misterie For vnder these two malefactors is represented the whole body of all Crux Christi Tribunal mankinde which may well be deuided into two sortes the godly and faithfull who shal be saued the wicked and vnbeleouers who must be condemned and the site and placing of them shadoweth out the difference of their estate For in this position of the m Leo primus serm 4. de passione 〈◊〉 Pelusiota â—pisiolarum lib. 1. epistâ—â— 255. 256. crosse is not obscurely shewed vnto vs that seperation which Christ shall in that day when he commeth to iudgement make of all men the faith of the beleeuing theife beinge a representation of such as shal be saued and the impiety of the n other blaspheming a figure of the damned For he shall appeare in the end of the world in the glory of the Father and flaming fire to take vengeance of those who haue not knowne God and obeied the Gospell and to be glorified in his Saints and made wonderfull in all that doe beleeue 2. Thess 1. 7. 8. Then shall he seperate the sheepe and put them at his right hand and the goates at his left these shal be cast into euerlastinge fire with the Deuill and his Angels and vndergoe that dreadfull sentence depart from me you cursed they shall be put in the possession of the kingdome prepared for them from the beginning of the world with that sweet n Duae sententiae ferentur in iudicio vltimo vna pro bonis altera contra malos sententia pro bonis haec continet primâ— amabilem vocationem venite Secund. diuinaÌ„ benedictionem benedicti Tert. paternam dilectionem patris mei 4. remunerationis retributioneÌ„ percipite 5. praemij assignationem Regnum 6. gloriae praeparationim quod vobis paraâ—um 7. aeâ—ernaÌ„ praedestinationem ab origine mundi In sententia contra malos 1. est à Deo separatio ite 2. maledictio maledicti 3. poena in ignem 4. liberationis desperatio aeternum 5. infelix assâ—ciatio paratum Diabolo Angelis cius Albertus in compendio Theologiae lib. 7. cap. 19. inuitation come yee blessed of my father Math. 25. 31. 32. 34. 41. c. And from hence two especiall doctrines doe arise After the ignominies contumelies sufferinges and afflictions of this life God will giue vnto those that are his rest and glory for to euery one that doth good shal be honor and peace and glory Rom. 2. 10. Glory in the soule and body In the soule for it shall haue the knowledge of God likenes with him and we o Nazianzenus shall see him at the last as he is and neuer be depriued of that sight 1. Ioh. 3. 2. face to face 1. Cor. 13. 12. euen behoulding him as with the eye who is neither comprehensible in humaine vnderstanding nor expressible by any word of man Then God p Bernardus in Psal 91. Sublatis omnibus imperfectionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuâ—us nunc est erodore tunc videbit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius hîc ect sperare obtinebit fiâ—miter id quô enitebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius est anâ—â—re tunc diliget perfectè vnde perfecta visio perfecta dilectio perfecta fruitio Tilenus 2. parte Syntagmatis Theologici loco de vita aeterna shall enlighten fully our vnderstanding with brightnes of wisedome gouerne our will and bound it in the limites of righteousness and quiet our affections so that they shall repose themselues in heauenly peace that whatsoeuer grace hath prepared and begunne glory may perfect And then wee shall bee freed from sinne and misery For as in q Danaeus de homine lib. 1. cap. 5. creation we were so made that we might not haue sinned and by the fall of Adam so corrupted that we cannot but sinne so being glorified shall be so restored that we shall not sinne at all For then shall we be perfectly regenerated Math. 22. 30. 1. Ioh. 3. 2. effectually gouerned in all our actions 1. Corinth 15. 28. and transformed into that Image according to which wee were first made that there might be in vs r Haymo lib. 1. de varietate librâ—rum cap. 1. light without darknes wisedome without errour life without death and be s Sancti duplicem glorificationis stolam habebunt vnam sp alteram carnis stola sp in
betaketh himselfe to the wildernesse for feare of Iesabel 1. King 19. 4. Gods delight Iosiah falleth by the sword 2. Chron. 35. 24. Iohn then whom none was greater among the begotten of women Luk. 7. 28. hee who z Chrysologus serm 91. reioyced in his mothers wombe and declared Christ before he was borne 9 murthered in prison with whose innocent bloud Herod besprinckled his table and defiled the feast of his birth-day at the request of a wanton dancing Minion Math. 14. 10. Let vs then runne with patience the race that is set beforevs Heb. 12. 1. that when wee haue finished the course and gotten the goale wee may obtaine the garland of righteousnes in the day of reward 2. Tim. 4. 7 Father forgiue them This is the holy and sacerdotail a Polycarp Lizorous de passione prayer of Christ our high Priest when hee offered himselfe the true paschall Lambe once vpon the altar of the Crosse herein shewing the incomparable b Theophylactus in locum greatnesse of his meeke loue and maketh this supplication and that for his enemies as was foretold Esay 53. 12. for his accusers for the souldiers by whose labour he was nayled to the Crosse by whose cruelty he suffered most sharpe paines by whose violence all the parts of his body were stretched and both his hands and feet pearced with nayles yet for all this hee breaketh not forth into any impatiency maketh no bitter complaint against them but now bethinketh how hee may obtaine their pardon and procure the saluation of their soules A c Anselmus in speculo Euangelici sermonis siue stimulo amorus cap. 12. speech of great patience of much sweetnesse of ineffable loue a speech of blessing such a one as hath not bin heard from the beginning of the world and that for persecutors He regardeth not his own wrong maketh no reckoning of his punishment seemeth not to feele the reproches of his enemies but sheweth compassion vpon those of whome hee suffered his passion heales them of whom hee is wounded giueth life to those of whom he is killed for he d Leo primus serm de passione c. 19. that came to forgiue the sinnes of all that doe belieue doth not exclude from his indulgence and pardon the outragious and desperate offence of the Iewes Mercy praieth that misery might learne to pray This action of Christ is our instruction Wee must not onely be glad that the prodigall wandering Obseruation sonne findeth the way againe to his fathers house but pray also that such as be dead in sinne may be quickned to righteousnesse Luke 15. 24. For true loue seeketh nothing but the glory of God and the saluation of others Thus Abraham often with great humility and earnestnesse becommeth a suiter for the vncleane Sodomates Gen. 18. 23. and Moses obtaineth mercy for the rebellious Israelites who rose vp against him Numb 14. 13. and had rather bee blotted out of the booke of life then that they should die Exod. 32. 32. Samuel when he was causlesly remoued from his dignity and gouernment yet thinketh it a sinne that hee should cease to pray for this people 1. Sam. 12. 23. And from hâ—â—e proceeded that patheticall and compassionate complaint of the Prophet Oh that my head were a fountaine and mine eyes a riuer of teares that I might bewaile day and night the destruction of my people Ierem. 9. 1. For the Godly doe and must especially ayme at this that the wicked might leaue his wayes and the vnrighteous his imaginations and the glory of God bee aduanced among the sonnes of men Aspring which ariseth vppon the toppe of a mountaine doth easily send downe his waters vnto the low vallies and where the loue of God is grafted in any mans heart it cannot but bud forth and spread his branches in shewing charity towards his neighbours And therefore are the precepts concerning these two so married together that there can no diuorce be made Thou shalt loue the Lord thy God with all heart c. and thy neighbour as thy selfe Materially in respect of the matter whereabout this loue is occupied that as thou bearest the tenderest affection toward thine owne soule so shouldest thou doe to his and finally for the same end for which thou louest thy selfe that is for theÌ„ obtaining of Grace now and the enioying of glory hereafter Philip. 1. 8. 9. 10. 11. c. The punishment of the e Arnoldus Carnotensis de 7. vltimis Christi verbis Crosse must be both a medicine and example vnto vs. Christians ought to learne of Christ to loue their enemies and so much as lyeth in them procure their good and labour to bring them to eternall life For 1. It is the f Hunc Euangelistae locum eleganter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullianus in libropationtiae non procul ab initio precept of God Math. 5. 44. 45. Loue your enemies blesse them that curse you pray for them that hurt and persecute you be perfect as your heauenly father is perfect Where the patterne propounded as your heauenly father etc. doth not signifie equality of perfection but prescribeth the Rule of imitation Loue this requireth the affection of the heart pray the duety of the tongue doe good the worke of the hand For in the greatest and deadliest enemy that can be 1. there is the same nature common to him and vs 2. the fault hee hath committed 3. the want whereunto he may fall Nature because the worke of God is to be loued the fault by which hee hath offended prayed for and his want to bee supplyed that so wee may bee like our heauen y father g Augustinus homilia 50. de tempore homilia incerti Authoris quae 〈…〉 ter August 〈…〉 s serm 47. de sanctus Choose then which liketh thee best if thou louest thine enemy thou art not onely the friend but the sonne of God but if thou loue him not neither canst thou haue God mercifull vnto thee 2. Wee haue the example of God an effectuall motiue for hee so loued the world Ioh. 3. 16. men weake sinners and his enemies that for such hee gaue his beloued sonne Rom. 5. 6. and the sonne gaue himselfe an offering and sacrifice of sweet smell vnto the father Eph. 5. 2. And it is obserued by some Diuines h D minicus à part 〈◊〉 2. part 2. serm 23 that then he saluted Iudas by the name of friend when hee came to betray him and execute in deed that wickednesse he had conceiued in mind Math. 26. 50. esteeming him so to bee because hee reached vnto him that cuppe whereof the father had decreed hee should drinke thereby teaching that we should also patiently suffer those who doevexe wrong vs for they doe but offer vnto vs that cup whereof Christ hath begunne and the seruant is not aboue his Master Ioh. 15. 20. Suppose a father had a sonne sicke of a phrensie hee rayleth and striketh at
Iob 8. 4. but God acquiteth them of this imputation and giueth a very honourable testimony of Iobs vprightnesse cap. 42. 7. Neither is it to be maruelled at that these men should be so grossely mistaken with whom that axiome c Plinius secundus goeth for currant that those are no better then fooles who belieue such things as be aboue the ordinary course of nature and vnto which reason cannot attaine The Apostles premonition Beware lest there bee any man that spoile you through Philosophy and vaine deceit Coloss 2. 8. and bring into captiuity euery thought to the obedience of Christ 2. Corinth 10. 5. d Chrisostomâ—â— in cap. 11. ad Rom. A mystery is a thing vnknowne and vnutterable full of wonder and of a e Iustinus Martyr in expositione fidâ—â— de Trinitaâ—e higher nature then can by any humane vnderstanding or reason bee apprehended and therefore as men of right minde doe take hold of hote yron with tongs not with their hands so the godly doe embrace the determination of the Church not by the scantling of their own capacity but the light of faith Wherefore wee may not iudge sinisterly or euill of any in 〈◊〉 Chrysostoâ—us regard of the outward things of this world for the best meÌ„ for the most part find the worst entertainement here Righteous Abel is murthered of reprobate Caine hee flourisheth buildeth Cities inuenteth Artes and wanteth nothing Gen. 4. 17. 18. 19. c. Israel groneth vnder the heauy yoke of bondage in Egypt Pharaoh liueth at ease and enioyeth all kind of pleasure Exod. 1. 10. 14. Innocent Naboth is falsly accused and vniustly condemned 1. King 21. 12. 13. While Herodias daughter danceth abloudy g Idem Hemilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whelpe of a cruell Lionesse the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deuill leading the round Iohn Baptist the bright shining light of the world is beheaded in prison Math. 14. 10. And oftentimes so grieuous and afflicted is the estate of the Saints on earth that if there were not another life beside this then were they of all men most miserable 1. Corinth 15. 19. but God hath prepared Augustin 〈…〉 de Ciuitate Dâ—â— lib. 1. cap. 8. for them good things whereof the wicked shall neuer be partakers and then shall they know by happy experience that this light affliction which is for a moment causeth a farre more excellent and eternall weight of glory 2. Corinth 4. 17. Thus the Apostle opposeth present things to future a moment to aeternity lightnesse to weight affliction to glory for which cause wee must by faith hope patience willingly beare and sustaine and ouercome all those euils and tribulations which are incident to our calling for the sufferings of this k Rollocus in cap. 19. Iohannis time are not worthy the glory which shall be reueiled Rom. 8. 18. And one of the euill doers which were hanged rayled on him If we weigh this diligently we shall finde that whatsoeuer now is obiected vnto Christ both by others and this gracelesse theefe is nothing else but the same whereof hee was accused and for which condemned and at the last nayled to the Crosse For Math. 27. 40. thus they malitiously spake vnto him Thou that destroiest the Temple and buildest it againe if thou be the sonne of God saue thy selfe and come downe And this is that which the Iewes doe so vehemently enforce before Pâ—late that they haue a law by which he is to be put to death who maketh himselfe the son of God Iohn 19. 7. Bu 〈…〉 for their sakes and at their instance he was crucified and did vndergoe those extreame torments then this might haue contented them who had obteined their desires but the death of the holy and innocent cannot quench the vnsatiable thirst of bloud which is the enemies of Christ and his grace yea they neuer cease to teare them with scornings and reproches that if it were possible they would not destroy the body alone but driue the soule into dispaire yea after death they spare not to persecute their very ashes and bones so bitter so vnappeasable is their hatred What doctrine is from hence to bee gathered and the vse we are to make thereof is before mentioned in the first word of Christ praying for his enemies And one of the euill doers that were hanged reuiled him saying If thou be Christ saue thy selfe and vs. This blaspheming thiefe is an example of a man whose heart is hardened and is not amended by any corrections of God but becommeth worse such were the Iews of whom the Lord complaineth the people returneth not vnto him that smiteth them neyther doe they seeke the Lord of hostes Osea 9. 13. And Ieremy cap. 5. 3 speaketh thus Oh Lord thou hast smitten them but they haue not sorrowed thou hast consumed them but they haue refused to receiue correction c. So by l Hippâ—crates Aphoris lib. 2. Aphâ—rismo 6. Galenus rationem reddit in suis ad euâ— commentarijs Cornelius Celsus lib. 2. cap. 7. degrees God proceedeth to punishment and by them the sinne is encreased and the offenders brought to insensibility and want of feeling For as the cause of the patient or sicke man is desperate who feeleth not the force and violence of his disease so they are neere to the death of the soule who perceiueth not the rods of God when he striketh And there is in the reproach of this thiefe somewhat speciall and proper aboue the rest when hee thus speaketh if thou be Christ saue thy selfe and vs me and my fellow in meaning thus much Shew forth now thy power that we may haue triall thereof by which hitherto thâ—â—hast helped many And herein bewrayeth his impatienâ—â— no abiding the sharpenesse of the punishment from which he would be freede and breaketh forth into open blasphemy as though God could not deliuer him therefore saith if thou bee that Christ the annointed and sent of the father to saue mankind why then doe so much for thy selfe and for vs. But hee vnderstandeth not that Christ must suffer those things and so enter into glory and open the gates of heauen that those who belong to him may enter thereinto no more then did the chiefe of the Priestes Scribes and Pharesies who scoffed at him and tauntingly willed if he be the King of Israel that he should then come downe now from the Crosse they would belieue in him Mat. 27. 41. 42. But this is the voyce of the sonnes of the diuell and herein follow their Father whose request this was when in the m Chrysostomuâ— de passione wildernes he tempted him if thou be the sonne of God cast thy selfe downe headlong But Christ did a greater matter then this when he arose from the dead yet they belieued not but with bribing the souldiers in a manner bought their infidelity And therfore Christ did not descend from the Crosse
question how she should conceiue since she knew not a man thus resolueth her doubt The holy Ghost shall come vpon thee and the power of the most High shall ouershadow thee therefore also that holy thing which shall be borne of thee shall be called the sonne of God Luk. 1. 35. First from hence wee may gather an vndoubted assurance of Vse 2 our saluation For as by the offence of one which is Adam the fault came vpon all men to condemnation so by the iustifying of one Christ Iesus the benefit abounded toward all men to the iustification of life as by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Rom. 5. 18. 19. He hath deliuered vs Heb. 2. 14. and blotted out the hand writing which was against vs Coloss 2. 14. Let vs therfore striue that we may be found in him not hauing our owne righteousnesse but his Philip. 3. 9. For the Lord payed the seruants debt the iust suffered the offendors punishment he bare our sinnes vpon his body on the tree and by his stripes we are healed 1. Pet. 2. 24. Vse 2 Secondly this is vnto vs an vnspeakeable comfort the body and soule of Christ our mediator was sanctified in the conception therefore are they a holy and spotlesse sacrifice whereby all our corruption is purged and his bloud doth clense vs from all sinne 1. Iohn 1. 7. By which we that once were farre off are now neare c. for he hath reconciled vnto God both Iew and Gentile by his Crosse Ephes 2. 13. 16. Christ his death hath freed vs from death his life from error his grace from sinne c. Vse 3 Thirdly the fulnesse of his saluation and innocency doth clense our poliuted Masse and at the last shall wholly and perfectly deliuer vs from corruption and by the same spirit wherewith the word sanctified his owne soule and body shall hee in the time appointed of God restore also our soules and bodies vnto his image 1. Corinth 15. 49. 50. For flesh and bloud u Tertullianus de resurrectione vnderstanding the sinnefull quality and not the essentiall substance cannot enter into the Kingdome of heauen Sweete are those words of x Bernardus in sententijs Barnard Mankind was sicke of a threefold disease in his beginning middle and end his birth vncleane his life wicked death dangerous Christ was borne liued and dyed his birth hath clensed ours his life instructed ours his death destroyed ours Lord remember mee when thou commest into thy Kingdom There is in these wordes an y Arnoldus Carnotensis de 7. vltimis Christi verbis Apostrophe wherein the holy thiefe turneth his speech from reprouing his fellow and offereth vp a supplication to Christ and becomming a famous Preacher offereth the sweet smelling odours of prayer and confession and put his blasphemous fellow vnto silence requireth the reward and honor of his victory and fayth Remember me O Lord c. This petition is misticall z Gueuara de monte Caluar parte 2. cap. 21. 22. and full of zeale for in sense and meaning he sayth thus much Oh holy a In hac â—ratiouâ— ista adprimè notanda sunt 1. Quiseam fudit latro 2 Cui Christo in 〈◊〉 vna pendenti 3. Vbi à cruce in qua ipse pepeÌ„dit 4. Quando cum tam morti vicinus esset c. Arnoldus Carnotensis Prophet O blessed Lord Iesu I doe adiure thee by the bloud which thou sheddest and entreate thee by the loue in which thou sufferest that when thou commest into thy Kingdom thou wouldest be mindfull of me And herein may we beholde a wonderfull faith if we consider eyther the person of this petitioner or of Christ to whom he maketh his request Of Christ hee now did hang vpon the Crosse the most despised amongst men most shamefully entreated loaden with tauntes and reproachfull contumelies yet this thiefe acknowledgeth him whom the Disciple b Maximus Episcopuâ— sermone qui est inter Ambrosianos 44. Leo primus de passione serm 2. Ioh. Hussus in Harmonoa passionis ex quatuor Euangâ—lijs denied honoured him suffering whom Iudas kissing betrayed of him the sweete witnesse of peace is treacherously tendred of this the griâ—uous wounds of the Crosse are honoured If the person of the Petitioner that which we heere reade is c Idem ibidem miraculous 1. hee confesseth his sinne 2. the innocency of Christ 3. â—raueth mercy is not withdrawne or held backe neyther by feare of the Iewes standing by nor of his owne torment nor his fellowes blasphemy nor the apparant infirmity of Christ but beleened in him whom he beheld dying in humane weakenesse as a fraile man whom the Apostles denied though they had seene him worke miracles by diuine power And in the course of his forepassed life no d Leo primuâ— de passione serm 2. exhortation perswaded no instruction taught no Preacher kindled this faith he saw none of those things which Christ before had done the healing of the sicke the giuing sight to the blind the raysing of the dead now ceased hee was not brought vp in the Schoole of Christ but in the dâ—nne of theeues where he lost if euer he had any all sense of humanity and godlinesse and yet now acknowledgeth him to to bee a Lord and King whom hee saw partaker of the like punishment asketh and looketh for a Kingdome of one crucified glory from a man extreamely dishonoured saluation from one condemned And indeed this consideration may astonish any For Abraham beleeued God but speaking from e Chrysostomus sermone de lâ—trone Iansenius in concordia Euangdica cap. 143. heauen Gen. 12. 16. Esay but setting vpon his throne of Glory Cap. 6. 1. Moses but appearing in the bush that burnt and was not consumed Exod. 3. 4. 5. others beleeued Christ but when hee was yet aliue and being present saw him call the dead out of their graues Iohn 11. 45. But this beholdeth him dying and prayeth vnto him as setting in heauen and maketh supplication vnto him as a King f Tanlerus in meditationibus de vita Iesu Christi cap. 43. whom the Iewes who knew the Law and the Prophets despitefully crucified acknowledgeth that it is in his power to giue the Kingdome of heauen and that then when his owne Disciples eyther denied or forsooke him Wonderfull therefore was this faith running from that cluster of grapes which was wrung from vnder the Wine-presse of the Crosse I speake not this to the end that any should too much admire this wretched man but worshippe and embrace Christ who at this time so debased in the eye of the world and according to the outward shew declared so great power and vouchsafed such mercy vnto him that so whosoeuer doth reioyce might learne to reioyce in the Lord 1 Cor. 1. 30. So rich is the mercy and so great the loue of God toward
Abacuc layed vpon vs by him Micah 7. 9. Dauid Psal 39. 9. 2 If we retaine in our hearts loue towards God and faith in him so Iob 13. 15. though he kill me yet will I trust in him and reproue my wayes in his sight 3 If wee continue constantly in the true worship of God and doe not suffer our selues to bee withdrawne from the same eyther by alluring promises or dreadfull threatnings whereof there is a very remarkeable example in the three children Dan. 3. 17. 4 When God leaueth vs not to our selues that induced by the example of others desperately minded we offer violence to our bodies as Saul did 1. Sam. 3 1. 3. 5. 5 If the Lord denying earthly help and comfort granteth inward and spirituall consolation a change of brasse for siluer so was it with n Ambros Epist l. 10. Epist 82. Stephen the first Martyr of the new Testament Act. 7. 56. 6 When God performeth his purposed work by contraries as to giue liberty by imprisonment to bring to honour by shame to deliuer by oppression to quicken by death which is most apparant in Ioseph for God brought him into Egypt through the enuy of his o Nazianzenus brethren tried him there by the wantonnesse of a woman honoured him by the distribution of corne instructed him with knowledge of interpretation of dreames for which hee was esteemed of Pharaoh For the diuine wisdome knoweth long before how to lay the foundation of weighty and great successes to follow and to dispose and bring to passe things by meanes seeming contrary so this p Gregorius Magnus moral lib. 6. cap. 12. Ioseph was therefore sold of his brethren that hee might not bee reuerenced or honoured by them but therefore is hee honoured because solde Thus Gods counsell and decree while it is auoided it is fulfilled and mans wisdome when it resisteth is entangled Genes 37. 19 c. 42. 6. Verily I say vnto thee this day shalt thou be with me in Paradise The thiefe desireth Christ that he would be mindfull of him when he commeth into his Kingdome Christ promiseth the fruition of his Kingdome vnto him and enioying of his company there and this to be performed without delay or deferring of time To day thou shalt bee with me in Paradise and therefore secureth it vnto him by an oath God is more bountifull in q Ambrosius in 23. Lucae giuing then man is desirous in asking Hee would bestow more then wee can receiue for he is rich in mercy toward all Rom. 10. 12. Iacob prayeth and the whole of all his petition is bounded in this narrow compasse Deliuer me O Lord from the wrath of my brother Esau who had sworne in the dayes of mourning for his Father to solemnize two funerals at once but God superabundantly changeth his mind maketh him of an enemy a friend a defender of a destroyer Gen. 32. 10. 33. 4. Solomon requireth but an vnderstanding heart for gouernement there is added an admirable encrease of honour and riches such as none of all the Kinges in his dayes should bee like vnto him 1. King 3. 9. 13. Ezechias receiueth the message of death is warned to set his house in an order and dispose of the succession at this hee turneth his face to the wall prayeth weepeth desireth to haue the sentence reuersed his petition made with the sighes of his heart onely is accepted and not life alone but certaine life of fifteene yeeres addition to his dayes and as an ouerplus the remouing of Senacheribs host who then beleagured Ierusalem Esay 38. 5. 6. The thankefull Leper in the Gospell asketh but the clensing of his body his soule also is washed Luke 17. 13. 19. And the woman of Canaan tenderly affected toward her daughter thinketh this full satisfaction if shee may bee dispossessed of the Deuill but continuing earnest in prayer receyueth an honourable commendation and a promise so large as heart could wish great is thy faith bee it vnto thee as thou wilt and hath her desire fulfilled her daughter healed in the same moment Muth 15. 28. Bee carefull for nothing but in euery thing by prayer and supplication with thankesgiuing let your request bee knowne vnto God Philip. 4. 6. And come with holdnesse vnto the throne of grace not doubting to obtaine fauour in the time of need Heb. 4. 16. For the whole Trinity furthereth our prayers God the sonne setteth vs downe what forme of words wee should vse Luke 11. verse 2. And because wee know not what to aske as wee ought God the holy Ghost helpeth our infirmities and himselfe maketh intercession for vs with gronings which may not be vttered Rom. 8. 26. God the Father receyueth our supplications and most louingly granteth them Iohn 16. 23. Wherefore thrice happy wee were if wee could as readily goe vnto God in our necessities as hee is willing to accept vs for hee is nigh vnto all that call vpon him in truth hee will fulfill the desires of them that feare him and will heare their crie and will saue them r Que est misericordia Deus non tantum postulata tribuit sed interdum etiam non sperata largitur Tanteque si dicere licet maior est loominibus humanitate beneuolentia quanto potestate natura Saluianus Epistola quarta Psalme 145. 18. 19. To him then that is able to doe exceding abundantly aboue all that wee aske or thinke according to the power that worketh in vs be glory in the Church by Christ Iesus throughout all ages world without end Amen Ephes 3. 20. 21. THE FOVRTH WORDE MATTH 27. 45. 46. Now from the fixth howre was there darknesse ouer all the land vntill ninth houre and about the ninth houre Iesus cryed with a loud voice saying ELI ELI LAMMAHSABACTHANI that is my God my God why hast thou forsaken me THE ANALYSIS THis is the fourth speech or word which Christ our Sauiour spake vpon the Crosse and some of the ancient a Consule Pelargum de septē Christi verbis in cruce pronunciatis Fathers haue not without iust cause affirmed that there neuer was a more dolefull or sorrowfull speech vttered in the in the hearing of any man then is this lamentable complaint of Christ For the former were wordes mooising to repentance shewing pietie and manifesting power but this is a testimonie of the greatest humilitie and infirmitie that can be Before he prayed for his persecutors spake to his Mother and beloued Disciple and with the thiefe hanging by him now after three houres silence when he felt the wrath of God and heauy burthen of sin not his but ours the ransome whereof he payed then powred forth with great vehemencie thismournefull complaint out of the 22. Psalme which he at that present then rehearsed with the rest vnto the 32. verse as we may read in Saint Ierome For when hee was a man of sorrowes and susteined torments vnconceiuable to any humane vnderstanding and vnexpressable
holy stubbornenesse of the Cananitish woman who against all aâ—saults of hard temptations shewed an vndaunted mind and continued stiffe in her purpose and after two repulses presseth on the third time for if God doth not grant presently at our first request he doth not despise his suppliants f Augustinus in Psal 65. tractatu 6. 10 primam Iohan. epistolam but whetteth their desires at the last neareth that wished voice woman great is thy faith bee it vnto thee euen as thou wilt Matth. 15. 28. The third that he might try their constancie and as it were clense them with the g Hieronymus super Abacuâ— Prophetam fire of tribulation and make them appeare more pure Thus stood the case with Iob whom neither the driuing away of his flockes nor the losse of wealth in his heardes nor the sudden death of his children by the ruine of a house nor the loathsome and ouerspreading botches wherewith his body was couered could withdraw him from patience and the deuill but to no purpose and all in vaine assaulted him for by none of these calamities was hee alienated from his obedience due vnto God but stood stedfast and immoueable An example and h Tertullianus de Patientia witnesse vnto vs in the spirit and flesh in his soule and body of true patience that neither for the losse of worldly goods nor of our most dearest beloued nor for the troubles and griefes of our owne bodies wee should faint or fall from God For what a pegeant did hee in that man make of the deuill what a trophe did hee erect to his glory by him the enemie of his glory who at all the lamentable messages which were brought neuer vttered word of discontentment but euer answered blessed be the name of the Lord and reproued his wife as a foolish woman wearied with afflictions one rushing in vpon the necke of another and perswading him to vnlawfull meanes for the auoyding and ending of his suffered miseries c. As the fining pot is for siluer and the furnace for gold so the Lord tryeth the hearts Prou. 17. 3. Iam. 5. 11. Fourthly God in the slownesse of bestowing his benefits commendeth them i Augustinus Chrysost hâ—m 67. in cap. 20. Matthaei Afflictiones sunt 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemistus Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et de his olimplura scripsi ad Psal 130. for such things as wee haue for a long time desired are most delightsome and pleasant vnto vs when they are obteyned in a moment and for a little season hee may hide his face from vs but in euerlasting mercy will hee haue compassion Esay 54. 8. for hee will surely come and not stay Abacuc 2. 3. the later the more comfortably therefore aske seeke knocke Matth. 7. 7. God keepeth that for thee which he will not giue at thy first demaund that thou mayest learne to be an earnest suiter and so obteine great things at his hand Vse Then let vs not vtterly bee discouraged and growe Vse heartlesse if God doe not presently when we euen with passionate and enforced prayers desire comfort and deliuerance answer and heare our petitions but defer his helpe and seeme to passe by our petitions offered For it is vsuall with the Lord to k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocritus recompence the slacknesse of his comming with abundance of comfort and he that is resolued to be a deuoted seruant of God must beleeue things to flesh and bloud incredible hope for things delayed and loue God though he shew himselfe an enemie and notwithstanding all these continue constant to the end Let vs therefore commit our waies vnto the Lord and trust in him and hee shall bring it to passe Psal 37. 5. And for ourselues not bee sluggish and drowsie in prayer Luke 18. 1. For God doth many times effect his determined purpose by meanes which seeme contrary So when hee will make supply of the best wine he commandeth that water should be filled Ioh. 2. 7. he first killeth then quickneth carieth downe to hel before he bringeth vp to heauen 1. Sam. 2. 6. Ioseph must be worshipped of his brethren this God had long before so appointed but to preuent it they sell him for a slaue yet the same meanes by which they sought to l Gregor Mag. mâ—ralium in Iobum lib. 6. cap. 12. auoide the decree manifested by a dreame furthered the fulfilling therof and they honoured him whom they hated And this is one of Gods m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeliodorus in Aethiopicis wonders to bury his children as it were in the graue of miseries and then to raise them vp from death to life Thus the three children are cast into the fiery furnace extraordinarily heated and Daniel into the Lyons den yet these are deliuered and aduanced to the greatest and most high places Dan. 3. 28. 6. 28. Thus God sheweth himselfe wonderfull in his Saints Psal 4. that is leadeth gouerneth and deliuereth them from dangers by admirable meanes which passe the apprehension of our reason and the deepest reach of our vnderstanding For Gods diuine helpe recouereth forelorne humane hopes and supplying grace n Philo Iudaeus apud Eusebium Historiae Eccles lib. 2. cap. 5. beginneth where heartlesse nature endeth And about the ninth houre Iesus cryed with a loude voyce Eli Eli lammah sabacthani that is my God my God why hast thou forsaken mee Cryed with a loude voice In this clause the qualitie of Christ his complaint is expressed and that it was exceeding vehement vttered with great and earnest enforcement of speech for in the daies of his flesh he did offer vp prayers and supplications with strong crying and teares vnto him who was able to saue him from death Heb. 5. 7. And out of question the Apostle had an especiall respect in these wordes vnto those which Christ in his passion with o Paraus in locum compassion now vttered Christ tooke vpon him in respect of the essence our whole humane nature soule and body and therewithall the blamelesse naturall and vncorrupted affections of both of the soule as naturall p Damascenus Orthodoxae fidei lib. 3. cap. 20. Nicetas in thesauro l. 3. c. 37. Ambrosius de incarnationis Dominicae sacramento cap. 7. Danaeus in Isagoges parte 1. cap. 43. Polanus in Syntagmate Theologico lib. 6. cap. 15. ignorance for he increased in wisdome and stature Luke 2. 52. And thus he knew not that there was q In hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicanda multum se euercuerunt Patres sed facilis est omnium quaestionum responsio non requisiuisse Christum maturas ficus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam non erat earum tempus sed prococes siue grossos Aretius in quaestionibus in Euangelium Marci quaest 48. de varietate fructuum ficut arboris Theophrastus de causis plantarum lib. 5. cap. 1.
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
me thy will O Lord and I will walke in thy truth knit my heart vnto thee that I may feare thy name Psal 86. 11. And n Curopaâ—ates de officiaâ—â—us Palatij Constantino politani in eum Nadabi Agmonij notae to signifie the necessitie of continuall prayer the Patriarch of Constantinople had alwayes a cushion carried about with him Secondly carefull and diligent meditation Thinges of small continuance are of little value among men for they are contented to carry flowers in their hands o Spectaculi spiraculires Tertullianus de Resarrectione matters of sight and sent so long as their sweetssmell and delightfull colour continueth but when these are lost then bee cast vnto the dunghill And God vsoth a like example concerning his owne people resembling them to a basket of summer fruit soone ripe soone rotten Anios 8. 2. Thirdly the danger of recidiuation for the case is alike as in the body so in the soule that if it fall into relapse after a sicknesse recouered hath small hope of amendment because weakened by the former disease is now disabled to beare the remedies of physicke prescribed this once healed and offending hardly or neuer riseth againe for the transgressor is made more vnfitte to repent wickednes getteth greater strength and becommeth harder to bee resisted and the diuell returning will not so easily be remoued The Parable in the Gospell is well knowne Math. 12. 43. and the dreadfull censure of the Apostle concerning such who haue escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ and are entangled againe therein that the latter end is worse with them then the beginning for it had beenâ— better for them neuer to haue knowne the way of righteousnes then after they haue acknowledged it to turne from the holy commandement giuen vnto them 2. Pet. 2. 20. 21. c. Fourthly call to mind the singular effects of perseuerance As 1 It obtaineth of God what it will Luk. 11. 8. When the rest of the p Gregorius magnus in Euangelia Hâ—milia 25. Disciples after Christ was buried departed from the Sepulchre Mary Magdalen tarried still and therefore alone saw the Lord whom she sought for the perfection of a good worke is perseuerance 2 It keepeth the blessing obtained So the woman of Canaan possesseth her daughter in health Math. 15. 28. And the thankefull Leper continueth clensed both inwardly and outwardly Luke 17. 19. And the wise men going on still in their purpose to seeke Christ haue the direction of the same starre renewed which first appeared vnto them Math. 2. 2. 9. 3 It maketh all things though difficult and distastfull easie and pleasans Hee that commeth suddenly from ease to labour from a priuate and retired life to action and busie imployments thinketh euery worke grieuous and burdensome but after hee is once inured with them that seemeth easie which before was thought impossible to bee done 4 It leaueth nothing imperfect A small kernell in continuance of time groweth vp into a tall and great tree A traueller though sicke and weake in body yet euery day going forward by a little at a time accomplisheth a long iourney Nothing is softer then water but by assiduitie and often falling vpon it peireeth through the hard flint Lastly cast thine eye to the promised reward this will put new life and strength into thee and kindle afresh thy fainting and dying spirâ—ts Thus Christ hartneth the Angell of the Church of Smyrna Be faithfull vnto the end and I will giue thee the crowne of life Reuel 2. 10. And it is said of Moses that hee refused to be called Pharaohs daughters sonne chosing rather to suffer affliction with the children of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasures of Aegypt forsooke that country feared not the fiercenesse of the King for he endured as he that saw him which is invisible Heb. 11. 24. 25. 26. Wherefore for a q Adhuc in aciâ— constituti sumus de vâ—â—â— nostra quotidie dimicâ—mus danda â—pera est vt postiâ—â—tia ad incrementa perveniatur Parum est adipisci aliquid poâ—nesse plâ—â— est quod acceptum est posse seruare c. Cyprianâ—â— lib. 1. epist. 5. conclusion of this point Let vs goe forward in euery holy dutie with an vnwearied endeauour and an vndanted courage breake through all opposite hinderances for to those who with patience in wel-doing seeke glory and honor and immortalitie shall be euerlasting life Rom. 2. 7. Father into thy hands I commend my spirit There be many speeches in the r Hilarius de Trinitate lib. 6. Scriptures which attribute vnto God who is a spirit somthing which is corporall for they descend to our capacitie and speake to vs after the mariner of men teaching things invisible by those which are visible and spirituall by corporall And it s Dionisius Areopagita cap. 1. de â—â—lesti â—ierarchiâ— cannot bee that man should attaine to the knowledge of heauenly matter except his vnderstanding bee informed by plaine and familiar examples Therefore oftentimes ascribeth vnto him both the t Augustinus de ciuitate Dei lib. 15. cap. 25. Gregor Magmoral lib. 2. cap. 24. affections of our humane minds and parts of our naturall bodies in which wee must hold the rule of u Dialogo â—â—ae Trinitate Athanasius to vnderstand those things which are spoken according to the apprehension of man as is beseeming the maiestie of God For the x Epiphanius in Audianiâ— Augustinus de heresibus cap. 50. Anthropomorphites men of dul conceit brought vp in the cells and cloysters of Monks wanting all elegancie of learning leading an vnciuill and rude life could conceiue nothing of God but that which was earthly grosse and sensible and therefore dotingly determined that he had the parts of the bodie like vnto ours y Zanchius de natura attributes D-i lib. 3. cap. 4. Wherefore the passions of the minde which wee attribute vnto God are not affections but effects As when hee is said to repent Gen. 6. 6. this signifieth no change in his will and decree but in the thing hee either promised or threatned z Dam â—scenus fidei orthodoxâ— lib. 1. Cyrillus Alexandrinus de sâ—â—ro-sancta Trinitate cap. 12. Forgetfulnesse is nothing else but the delaying to send help or execute punishment as Psal 13. 1. Anger and hatred of sinne implyeth the due punishment thereof Num. 25. 3. Matth. 3. 7. And so his eyes are the tokens of fauour and loue as Elihu in Iob 36. 7. Eares of hearing and accepting our petitions as Psal 34. 15. Hands of helpe liberaelitie power and protection So Exod. 13. 9. Nehemiah 2. 8. Esay 51. 16. When wee are ouerwhelmed with calamities and can find no comfort or releefe in man then let vs disburden our griefes into the bosome of God our Father resting vpon the
hope of his gratious promises and call vpon him in all our tryals and afflictions Thus Iacob when he feared the rage and festered wrath of his brother I pray thee O Lord deliuer me from the hand of Esau Gen. 32. 11. And Dauid thrust from his kingdome by his rebellious sonne Absolom Thou art a buckler for me my glory and the lifter vp of my head Psal 3. 3. Iehosophat environed with the great and sundry troups of his enemies There is no strength in vs to stand before this multitude that commeth against vs neither doe wee know what to doe but our eyes are towards thee 2. Chron. 20. 12. And the Iewes who presently and out of hand should haue been vtterly rooted out by the subtle plots and deuises of Haman betake themselues to prayer and fasting as their onely refuge Hester 4. 16. Great are the troubles of the righteous but the Lord deliuereth him out of them all Psal 34. 19. Let vs then bee patient in all tribulations submitting our Vse selues humbly vnder the mighty hand of God 1. Pet. 5. 6. And as the eyes of seruants looke vnto the hands of their masters and the eyes of a maide vnto the hands of her mistris so should our eyes waite vpon God vntill he haue mercy vpon vs Psal 123. 2. For we must depend on him alone in him repose our selues and rowle our waies vpon the Lord Trust in him and he shall bring it to passe Psal 37. 5. none is such a Father none so tender ouer vs and louing a Tertullianus de Patientia Commit thy wrongs done vnto him he will be the reuenger thy losse he will restore it thy sorrow hee will comfort thy life he will raise thee vp from death Father into thy hands I commit my spirit Christ vseth heere an especiall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terme of b Lexicon Iuridicum ex Brissonio HotomeÌ„no aeijs collectum in vocabulâ— Depositum speech and of singular efficacie I commit my spirit for it signifieth to lay down as a pretious thing presently to be required againe and he to whom it is so committed is bound to a carefull and diligent keeping thereof and to restore the same Christ hath bound vp in the c Athanasius de susceptione humanae naturae bundell of life not onely his owne soule but of all the faithfull likewise and together commended them vnto God and to be quickned by him For we are his members and therefore it is without any question that the soules of the righteous loosed from the body passe into eternall life and the companie of the triumphant Church in heauen For to bee in heauen with Christ in the hand of God in Paradise in Abrahams bosome are phrases aequipollent of one and the same signification Wee know therefore saith St. Paul that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. Cor. 5. 1. And for this cause desireth to depart that he might be with Christ Philip. 1. 23. And Stephen in the last conflict prayeth Lord Iesu receiue my spirit Act. 7. 59. Lazarus after he is dead is said by the Angels to bee caried into Abrahams bosome Luk. 16. 22. And Paradise is promised to the confessing and beleeuing thiefe Luk. 23. 43. Iohn saw the soules of the faithfull vnder the altar in heauen Reuel 6. 8. The holy Ghost pronounceth them blessed who die in the Lord Apoc. 14. 13. And the wise man distinguishing of the two parts of man the soule and the body expresseth the dissimilitude of their condition thus dust shall returne to the earth as it was and the d Epicharmus Sapient is verâ—â— expressit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plutarchum in oratione Consolatoria ad Ap 〈…〉 similem Xenarchi iocum quo nec Graecorum quisquam nac Râ—manorum â—sus est obseruauit vir clarissimus Isaacus Casaubâ—nus in sâ—â—â— ad Athaeneâ—â— animaduersi nibus lib. 13. cap. 3. qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo Daâ—id loquutus est Psal 119. Anima mihi assidue est in manu mea spirit to God that gaue it Eccles 12. 7. My purpose is not more fully to prosecute this point the summe of all is this the soules of the iust are in the hands of e Sic mors nihil est aâ—â—d quam â—xi us animâ— dâ—câ—râ—â—re finis exilij laboris consummâ—â—o ad porâ—um applicatio pereorinatiâ—â—is finiâ—â—o â—neris grauissimi depâ—sâ—â—io de domo râ—inosâ— lib. ratio aegriâ—â—dinum â—mâ—ium terminatio reditus in patriam ingressus in gloriam Holcoâ—â—s in 3. cap Sapiâ—â—â—â—â— God Wisdom 3. 1. in peace and rest in their beds Esay 57. 1. 2. Ierome thus speaketh of Blesilla that hauing cast off the burden of the flesh the soule hastened to her Creator and being a pilgrim long in earth came at the last to her ancient possession Vse 1. First by this are ouerthrowen the fantasticall conceits of naturall men and the wicked blasphemies of Heretikes of which sort were the f Diogenes Laâ—rtius Herodotus in Euterpe Malchus de vita Pithagorae Ter 〈…〉 dâ— aâ—â—â—â— in Apologetico cap. 8. Hieronymus adâ—ersus Ruffinâ—m Lactaâ—iâ—s lib. 3. cap. 18. Aâ—â—â— oâ—â—â— de bonâ— mortis cap. 10. Tbeodoretus in haeroticoâ—â—m fabularum compendi% in Epitâ—me 〈◊〉 deâ—retoruÌ„ Pythagorians and Valentinians who imagined a wandring of soules out of one body into another with which idle dotage Iulian the g Sâ—â—rates histâ—r 〈…〉 st lib. 3. cap. 21. Apostata was possessed and therfore boasted that somtime he had been Alexander the great Empedocles could remember when he was a fish and among the Iewes the Phariâ—ies were bewitched with this heathenish folly h Iosephus antiquitatum lib. 18. cap. 2â— de bello Iudaico lib. 2. cap. 8. Herod Antipas seemeth to haue â—asted of this error for when hee heard of the fame of Iesus perswaded himselfe that it was Iohn the Baptist whom he had put to death Math. 14. 2. And in this ranke the Anabaptists are to be marshalled who haue deuised a new kind of soule-sleeping and thinke they are held in this drowsie Lethargy being once separated from the body vntill the day of iudgment when they shall bee awakened But the soules of the godly are said after death when they are departed to prâ—â—sâ— the Lord Reuel â—9 1. 2. to returne vnto him Eccles 12. but this cannot bee if they bee cast into a deepe sleepe Furthermore in this mortall life while the body sleepeth the soule neuer resteth but is occupied much more then when it is free and vnburdened of the i Caluinus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Martyr in 1. Cor. 13. Danaeus Isagoges parte 5. l. 1. cap. 19. flesh But I will not bestow more time to confute this absurd and sencelesse opinion against which many learned Diuines haue written so plentifully A second
word of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the testimony which they maintained are said to crie with a loude voyce vnder the Altar for vengeance Reuel 6. 9. 10. Furthermore it is an vsuall phrase in Scripture concerning the dead that they are gathered to their people as of Abraham Gen. 25. 8. and Aaron Numb 20. 24. therefore that people is and liueth for this cannot truely bee affirmed of the bodies laid and rotten in the graues because they bee no people but carkases and so come not to the company and societie of the Saints And for this cause the Iewes call the place of buriall the house of the liuing x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore the soules of the faithfull departed doe liue eternally in the sight of God And that testimony of our Sauiour Christ is most pregnant whereby he doth strengthen and comfort his Disciples against the terror and cruelty of persecutors in this sort Feare yee not them which kill the body but are not able to kill the soule Math. 10. 28. And beside all this the dead are often in Scripture stiled y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter mortem somnum ista est 1. Somnus obrepit nescientbus sic mors 2. Somnus quieteÌ„ praestat laboribus mors curis miserijs omnibus 3. Somnus non animaÌ„ sed corpus occupat Mors non animam sedâ— corpus occidit 4. Somnus alijs laeta alijs tristiae offert somnia Mors alijs solatia alijs tormenta 5. Somnus habet â—esurgendiâ—spem mors resuscuandi 6. Somnus recreator est corporum vt TertuluÌ„anus de anima redintegrator virium probator valetudinis pacator operum medicus laborum ita morsrenouat recreat reparat hominem 7. Somnus facile cedit inclamanti mors Christo excitanti Et apud virtusâ— lioguae authores Grecae Latinae Mors somnas appellatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam sic Lycophron in Cassandra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orpheus in Argonauticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Eumenisi Aesehili mortui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur Callimachus Epigramate 14. 21. Moschus Iudillio 3. Virgilius 10. Aeneid Dura quies ferreus somnus Horatius Carminum lib. 1. 24. Perpetuus sopor sleeping as 2. Sam. 7. 12. 2. Chron. 9. 31. Dan. 12. 2. 1. Corinth 15. ver 18. Iairus daughter Math. 9. 24. of whom it is remarkeable that Saint Luke saith cap. 8. 55. how when Christ raysed her to life her spirite came againe therefore it was not extinguished with the body And Paul desired to be dissolued and to be with Christ Phil. 1. 22. Lastly to conclude our Lord and Sauiour thus reasoneth against the Saduces who denied the resurrection from the dead and the immortality of the soule Math. 22. 32. Those whose God the Lord is by an euerlasting couenant they must also liue euerlastingly for he is not the z Zanchius de operibus creationis Parte 3. lib. 2. cap. 8. Hemingius in Syntagmate loco De statu animae post mortem corporis God of the dead but of the liuing And the reason is for no eternall couenant is made or kept but with those who liue also eternally because if one part of the confederators vtterly perish then the league made cannot be perpetuall but ceaseth For how can it performe that which it hath promised or how can God make his promise good vnto it except he preserue it aliue But God is the God of Abraham Isaacke and Iacob and therefore they liue And so much hitherto of this for it were needles to heape vp many arguments and proofes for confirmation of that whereof no a Est integer liber Augustini de immortalita te animae Aeneae Dialogus de eadem Nicetas in Thesauro lib. 〈◊〉 cap. 16. Christian doubteth much lesse fitting to adde the reasons of Philosphers b Si cui animus sit Philosophorum rationes cognoscere quibus animae immortalitatem confirmant consulant Platonem l. 10. de Repub. l. 10. delegibus â—eiusdem etiam Pheâ—onem Axiochum Apologiam Socratis Ciceronem Quaestionum Tusculan lib. 1. Xenophongem Institutionis Cyri lib. 8. Macrobium Cardani etiam de hac materia Integrum tractatum Marsilium Ficinum Antonij Poli libros septem de veritate animae rationalis ad Gregorium 13. Bodinum in Theatro Naturae among which it cannot bee denied but that some are demonstratiue yet many thorney and hard to bee vnderstood and scarce intelligible euen to those who are most conuersant in their writings Therfore to end with the words of Nemesius c Lib. de natura homini cap. 2. Let the doctrine of the holy Scriptures suffice content vs whose proofe is infalliable because inspired of God This may be a powerfull motiue to stirre vs vp to the practise of holinesse and abstinence from sinne and all vncleannesse knowing that after this life the soule shall returne and be reunited to the body raysed from death and so eyther enioy eternall happinesse or bee tormented with endlesse punishment for there is a double sentence Goe yee cursed into euerlasting fire appointed for the diuell and his angels or Come ye blessed and possesse the Kingdome prepared for you from the beginning of the world Math. 25. 34. 41. and they shall come forth that haue done good vnto the resurrection of life and they that haue done euill into the resurrection of condemnation Iohn 5. 29. for the vnrighteous shall not inherite the Kingdome of heauen 1. Corinth 6. 9 neyther any vncleane thing enter into the new Ierusalem Reuel 21. 27. And indeed this is the onely or chiefe reason why men runne headlong into all kind of wickednesse and defile themselues with most vile and base vncleannesse because this opinion is deeply setled in their hearts that the soule and the body doe perish together Wisdome 2. v. 3. 4. And by this you may easily iudge what spirit it is by which the Bishops of Rome are led For it is reported of d Grinaeus Leo the tenth that he procured two famous Philosophers to dispute before him the subiect matter of whose discourse was touching the state of the soule after death the one reasoning so strongly as he could for the immortalitie thereof the other against it and the determination being referred to himselfe as the chiefe moderator tooke vp the controuersie with this conclusion that the speech of the former seemed to bee true but the latter better pleasing and made a more cheerefull countenance adding that the old verse of * Redit in nihilum quod fuit ante nihil Cornelius Gallus liked him wel That which sometime nothing was nothing becomes again But wee must hold this for an vnquestionable and vndoubted truth that God is iust rewardeth the righteous and punisheth the wicked For many of them that sleepe in the dust soall awake some to euerlasting life and some to shame and perpetuall contempt Dan. 12. 2. And hauing