decorative, engraved title page 
A SACRED SEPTENARIE, OR THE SEVEN last words of our Saviour Christ uttered upon the Cross, (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 Divines.  
BY ALEXANDER ROBERTS, Bachelor in Divinity; and Preacher of God's word at Kings-Linne, in NORFOLK.  
God forbidden that I should rejoice but in the Cross of our Lord jesus christian hereby the world is crucified unto me, and I unto 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 Paul's Churchyard at the Sign of the Ball. 1614    

ΣΥΝ ΘΕΩ.  
ILLUSTRISSIMO ET HONORATISSIMOVIRO, EDOVARDO COKO, MILITI AURATO, MUSARUM GRATIAR VMQVE ALUMNO, SACRAE THEMIDOS ET JUSTITIAE, HIEROPHANTAE, TOTIUS ANGLIAE SUPREMO JUSTITIARIO, SACROSANCTAE REGIAE MAIESTATI A SECRETIS INTIMISQVE CONSILIIS. OB FIDEM, INTEGRITATEMQVE, REBUS IN GRAVISSIMIS SPECTATAM, INTER PRIMOS MAXIME ACCEPTO. QVA VIRTUTEM, QVA PRUDENTIAM, QVA PIETATEM, RERUMQVE OMNIVM PRAECLARISSIMARUM SCIENTIAM, long PRAESTANTISSIMO, DOMINOQVE SVO SUBMISSIME COLENDO, SACRUM HOC 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, DEVOTISSIMI OBSEQVII TESTIMONIUM, LUBENS MERITO, D. D. D.  
ALEXANDER ROBERTS.   

To the Reader.  
IT may justly (Christian Reader) be liable to the censure, either of indiscretion, or presumption, that I, who might have lain hid in obscurity, should offer myself to the view, and sight of the world; & so consequently to the sundry judgements of the refined wits of this learned age. But yet herein I have some refuge and excuse left; for I take not upon me 
a Scribo relatoris potius fide, quam Authoris praesumptione. Vincentius Lyri●ensis advere sus Haereses.  the stile, to be titled an absolute Author, but accounted a faithful relator of that, which in former times holy Fathers, & reverend Divines of succeeding ages, have committed to writing; and so shroud myself under the wings of their authority. Yet if any shall conceive, that even in this I might have made better choice of their sentences, and more artificially disposed the same, I will not stand to make any Apology for myself: for howsoever, it shall not be unprofitable, that I have given the attempt, to handle an argument of so eminent quality, as is these heavenly and last speeches of our blessed Saviour, because 
b Mens boni studij, & pij rot●, si effectum non invenerit 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 be not answerable, yet even those are not to be unrespected. And it may be, that some hereby will be stirred up hereafter (to whom God hath vouchsased more happy wits, and greater lysure) to supply my wants, and amend my faults. In the mean while, happily time shall not be altogether evil spent, in reading this so inartificially & rudely penned Treatise. For oftentimes those who are fed with delicates, do find better 
c Saepenum●ro inter quatidianas de 〈…〉, e●●a 〈◊〉 〈◊〉 sapiunt, etc. Gregorius Ma●●ues in praef ti 〈…〉 suas in Prophet 〈…〉 〈◊〉 〈◊〉.  taste, & receive greater contentment in homely and country far then in their own meats so exquisitely dressed; or else have their stomachs whetted, more desirously to eat of their own former diet. And we know that for the furniture of the Tabernacle, not only gold, silver, purple and precious stones were offered and accepted; but also goats hair, and badgers skins, Exod. 25. 45. Neither am I ignorant, that School divinity, & handling of controversies, is now more in request then positive; yet I thought it not a●●sse, in this, rather than the other to bestow my pains. For 
d L● l●●icus 〈◊〉 lib. 3. 〈◊〉 〈◊〉 discordia, 〈◊〉 Carolum Quintum, 〈◊〉.  it falleth out most usually, that in the heat of contention, some men wrist the holy scriptures, and stiffly maintain their own conceits; only that they might not seem to consent in opinion with them, from whom they descent in affection: whereby the truth of Religion is eftsoons 
e ●●gn ●●ibus 〈…〉 ribus, ●e 〈◊〉.  obscured, and our holy profession wounded, and such points of faith called into question, (through importunity) which should have continued untouched, and unmoved. For hereby weak consciences are unsettled, all religion is made questionable, and holy discipline of life and conversation utterly neglected. And so thou hast (Christian Reader) the reason of my labour thus employed in this Treatise (first penned in Latin for my own private use, in the intermission days of a lingering quartan, and then also Englished at the request of some friends;) which I submit to thy judgement. He therefore who suffered those things for us all, which every one should have done for himself, but none could; open the eyes, not of our bodies, as he did those of Thomas, but our souls, that we may behold his side, and wounds, and be ravished with the love of that glory he hath prepared; until he shall show (coming in power) that his face in the clouds which the wicked spitted on upon earth, and pronounce the irrevocable definitive sentence upon all flesh, and take us (whom he reconciled to the Father, for whom he died and suffered) unto himself; that we might be one with him, as he is one with God, who is with the Father and the holy Ghost, God eternal, blessed for ever, Amen.  
Forsitan, hunc aliquis verbosum dicere librum Non dubitet; forsan, multo praestantior alter Pa 〈…〉 perta pu●et, quum plura invenerit ipse; Deses, & impatiens, nimis hac obscura putabit: Pro captu lectoris habent sua fata libelli, etc. TERENTIANUS MAURUS.   

MIhi absit gloriari, nisi in cruce Domini nostri Christi (ait Apostolus:) poterat dicere, in sapientia Dowini nostri jesu Christi, & verundiceret; in maiestate, & verum diceret; poterat, in potestate, & verum dicere; sed dixit in cruce; ubi mundi Philosophus erubuit, ibi Apostolus the saurum reperit: non contem●endo vile involucrum pervenit ad pretiosum inuolutu●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 jesu, 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 caventem: vide tantum, ne unquam, sine illis esse velis, quae verè nomen habent, (quolibet fideli dicente) Sine quibus esse nolo. Hauri ergo, toto cordis tui affectu, odorem vitis verae jesu Christi Nazareni; & delectare in illo, sicut Pater coelestis in illo delectatus fuit.  Bernardus in libro de passione Dowini, ex verbis Euangelistae johannis, cap. 15. (Ego sum vitis vera) cap. 43.  

The names of such Authors whose Testimonies are alleged in this TREATISE.  

Abbess Vrspergensis.  
Aben-Ezra.  
Adrianus Papa.  
Adrichomius.  
Aenaeas Gazaeus.  
Aerodius.  
Agapetus.  
Agathias.  
Agatharcides.  
Agrippa.  
Alexius Rharturus.  
A. Gellius.  
Ambrose.  
Anselmus.  
Antiphanes.  
Antoninus.  
Angelus Caninius.  
Apologia Catholica, contra faederatos in Regno Franciae.  
Apologia Ecclesiae Graecae, de igne purgatorio, in Consilio Florentino exhibita.  
Alciatus.  
Aquinas.  
Arnoldus Carnotensis.  
Arnobius.  
Arrianus.  
Aristoteles.  
Aristophanes.  
Arbiter.  
Arator.  
Aretius.  
Athanasius.  
Athenodorus.  
Athenagoras.  
Athenaeus.  
Augustinus.  
Aventinus.   

B  
Bar-Cephas.  
Barclaius.  
Baleus.  
Basilius Magnus.  
Basilius Isaurienfis.  
Beda.  
Benno Cardinalis.  
Bellarminus.  
Bernardi●.  
Berchetus.  
Beza.  
Tho. Bilneius.  
Dr. Bilsonus Episcopus Vintoniensis.  
Bernardinus.  
Bibliander.  
Biel.  
Beumlerus.  
Bodinus.  
Bonaventura.  
Bonsinius.  
Boquinus.  
Brechaeus.  
Brissonius.  
B●canus.  
Bucholcherus.  
Budaeus.  
Bullingerus.  
Bullingerus.  
Buntingus.  
Burchardus.   

C  
Caietanus Cardinalis.  
Calvinus.  
Caluisius.  
Callimachus Experiens.  
Chaldaeus Paraphrastes.  
Callimachus poeta.  
Philippus Camerarius.  
joachimus Camerarius.  
Cardinalis Cusanus.  
Ioh: Carion.  
Cardanus.  
Capitula Patrum.  
Cassander.  
Cassiodorus.  
Cassianus.  
Casa●bonus.  
Cedren●.  
Celsus.  
Censorinus.  
Cheramon.  
joh. Chekus.  
Censura Coloniensis.  
Nichol. de Clemangijs.  
Chemnitius.  
Cicarella.  
Ciaconius.  
Cicero.  
Chytraeus.  
Chrysostomus.  
Chrysologus.  
Cis●crus.  
Claudianus.  
Clemens Alexandrinus.  
Ioh: Climachus.  
Columella.  
Costaerus.  
Cornelius Severus.  
Consilium Aurasiacum.  
Consilium Tris●entinum.  
Crinitus.  
Curtius.  
Cuiacius.  
Cyprianus.  
Cyrillus Alexandrinus.  
Cyropolates.  
Continuatio discursus de rebus Gallicis incerto authore.   

D  
Danaeus.  
Demosthene●.  
Diascorides.  
Dicaearchus.  
Diogenes Cynicus.  
Diogenes I●●ertius.  
Dictionarium Pauperum.  
Dinothus.  
Dion Chrysostomus.  
Dion Cassi●s.  
Dionysius Carthusianus.  
Dionysius Areopagita.  
Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Diodorus Siculus.  
Discursus de rebus Gallicis.  
Drogo.  
Drusius.  
Dominicus à pace.  
Dorothaeus.   

E  
Elias Cretensis.  
Elias Venetus.  
Epictetus.  
Epiphanius.  
Epistola, sive supplex libellus ad Hispaniarum Regem, nomine Principis Auriaci.  
Eutbymius.  
Eustathius.  
Eustoc●ium.  
Euscbius Caesariensis.  
Eusebius Captiws Hyronimi Marij.  
Euscbius Emissenus.  
Euagrius.  
Euripides.  
Eugubinus.   

F  
Petrus Faber,  
Fabricius.  
Fernelius.  
Ferus.  
Ferronus.  
Festus.  
Flaccius Illiricus.  
Ficinus.  
Florus.  
Forsterus.  
Foxus.  
Franciscus de Verona.  
Fulgentius.  
Fredericus 3. Imperator.  
Fulgosius.  
Fuluius Vrsinus.   

G  
Galatinus.  
Galenus.  
Garcaeus.  
Gemistus Pletho.  
Gentiletus.  
Genebrardus.  
Gerson.  
Glossaordinaria.  
Gonsaluus.  
Glycas.  
Gregorius Magnus.  
Gregorius de Valentia.  
Gualterus.  
Guichiardinus.  
Guntherus.  
Guevara.  
Grinaeus.   

H  
Halicarnassaeus.  
Harmenopulus.  
Hansmillerus.  
Haymo.  
Helmoldus.  
Heraclides Poutious.  
Heliodorus.  
Hemingius.  
Hero.  
Herodotus.  
Heresbachius.  
Hyronimus.  
Historica narratio condemnationis & supplicij Ioh: Hussi.  
Historia persecutionis Waldensium.  
Historia de statis Religionis & Reipub: in Gallia.  
Historia Tripertita.  
Hierocles.  
Hilarius.  
Hypocrates.  
Homerus.  
Holcotus.  
Horatius.  
Horologium Graecum.  
Hospinianus.  
Hotomannus.  
Hugo.  
Humfredus.  
Ioh: Hussus.  
Hymnus vetus.   

I  
Ignatius.  
jansenius.  
Innocentius.  
jornandes.  
joh. Chassanio.  
Ioh: de sacro bosoo.  
josephus.  
Isidor: Hispalensis.  
Isidorus Pelusiota.  
juellus' Episcop: Sarisburiensis.  
junius.  
junctiws.  
justinus Martyr.  
justinus Historinus.  
Iwenalis'.  
justinianus Imperator.  
justinianus Patriarcha.  
julius Obseque●s.  
julianus Apostata.   

L  
Lalamantius.  
Langius.  
Guil: Laurentius.  
Lactantius.  
Lectius.  
Leo Afer.  
Lemnins.  
Leunclaius.  
Leo primus, Papa.  
Leo decimus, Papa.  
Lexicon juridicum.  
Libavius.  
Lipsius.  
Lycosthenes.  
Lombardus.  
Lonicerus.  
Lutherus.  
Ludonicus Vives.  
Ludovic: Granatensis.  
Lucas Gaurious.  
Lucretius.   

M  
Macarius.  
Macrobius.  
Machiavellus.  
Malchus.  
Malsburiensis.  
Manuel Paleologus Imperator.  
Marlorotus.  
Marcilius Ficinus.  
Marcilius Patavinus.  
Maximus Scholiastes Dionisijs Areopagitas.  
Meierius.  
Melanthon.  
Menander.  
Mercurialis.  
Mestlinus.  
Meursius.  
Minutius Felix.  
Mollerus.  
Mornaeus.  
Carolus Molinaens.  
Petrus Molinaus.  
Munsterus.  
Musculus.  
Mylius.   

G  
Nadab Aginonius.  
Natalis Comes.  
Nauclerus.  
Nazianzenus.  
Nemesius.  
Nicephorus Calistus.  
Nissenus.  
Nonnus johan: Paraphrastes.  
Nonnus Interpres Historiarum quae à Naezianzeno citantur in orationibus contra julianum.   

O  
Olympiodorus.  
Oppianus.  
Origenes.  
Orofius.  
Orus Apoll●.   

P  
Pachimeres.  
Papias.  
Paraeus.  
Parrhasius.  
Paulus Diaconus.  
Paula.  
Paulus ab Eitzen.  
Paulus jurisconsultus.  
Paulinus.  
Pausanias.  
Pelargus.  
Petrus Guaphaeus.  
Petrus de Cavilleria in tractatu, cui titulus, Zelus Christi.  
Petrus de Viveis.  
Pezelius.  
Phavorinus.  
Phlegon.  
Philo.  
Phocillides.  
Pindarus.  
Pierius.  
Phagius.  
Philo judaus.  
Plinius.  
Plato.  
Platzius.  
Platina.  
Plautus.  
Plutarch.  
Polanus.  
Antonius Po●us.  
Porphyrius.  
Protestatio concionatorum aliquot Augustanae Confessionis.  
Prateolus.  
Prosper.  
Procopius Caesariensis.  
Procopius Gazaeus.  
Proctus Licius.  
Pythagoras.  
Pythoens.   

Q  
Quintilianus.  
Q. Smyrnaeus.   

R  
Rabanus.  
Rabbi Maimon.  
Reinerius.  
Rennecherus.  
Elias Reusnerus.  
Richterus.  
Ritherhasius.  
Rhodinginus.  
Rollocus.  
Rosinus.  
Rungius.  
Rupertus.   

S  
Sabellicus.  
Saluianus.  
Sanderus.  
josephus Scaliger.  
Scotus.  
Sedarolam.  
Sedulius.  
Seluerc●rus.  
Senarcl●us.  
Seneca.  
Servius Grammaticus.  
Sextus Rufus.  
Sibilla.  
Sidoniu● Apollinaris.  
Simter●s.  
Sixtus Senensis.  
Sleidanus.  
Solinus.  
Sonhius.  
Spartianus.  
Spinaeus.  
Sophocles.  
Stephanus de Vrbibus.  
Strilius.  
Strabo.  
Stucki●s.  
Suetonius.  
Suidas.  
Sulpitius Severus.   

T  
Tacitus.  
Tanlerus.  
Terentianus Maurus.  
Theocritus.  
Theodoretus.  
Theophilactus.  
Theophrasius.  
Conradus Theodoricus.  
Theophilus.  
Tilenus.  
Tertullianus.  
Tunocles.  
Tindallus.  
Tiraquellus.  
Tritemius.  
Thuanus.  
Tossanus.  
Tzegedinus.   

V  
Valerius Mazimus.  
Valesius.  
Tho: Walsinghamus.  
Varro.  
Venantius Honorius.  
Weinrichius.  
Verrius Flaccus.  
Veteres Rithmi.  
Whitakerus.  
Virgilius.  
Georgius Wirth.  
Victor Vticensis.  
Vindicia Ecclesiae Gallicana.  
Vincentius Lyrinensis.  
Wolphius.  
Wolphangus Franzius.  
Vopiscus.  
Zaoharia● Vrsiws.   

X  
Xenarchus.  
Xenophon.   

Z  
Zanchius.  
Zeno Veronenfis.  
Zenocharus.  
Zepperus.  
Zonaras.  
Zezomenus.  
Zuinglius.  
Zygomalas.   
FINIS.   

To the Reader.  
THe faults and oversight of the Press, be more than I wished, fewer than I feared; for there was a careful eye overseeing, and a heedful regard had, for the avoiding of all errors: but it is not incident to human diligence, to prevent every escape. Therefore amend these, which are here signified, being as I hope of the greatest moment. If there be any more, pardon them, whether in letters misplaced, or mistaken.  

Faults in the context.  
PAg. 2. lin. 13. for more, read then, p. 15. l. 24. add (is) before but once used, p. 51. l. 34. for g●rge purge, pag. 53. lin. 13. for them him, pag. 56. lin. 18. for practise practic, pag. 62. lin. 12. for Zomen Z●zemen, pag. 74. lin 29. for his her, pag. 84. lin. 12. after comfortable hope, add Of, pag. 102. l. 11. for but a few, read not a few, pag. 112. lin. 25. for cause case, pag. 110. lin. 35. for then when.   

Faults escaped in the margin.  
Pag. 5. for migrent migret, pag. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 10. for rep: rerum, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 13 for lib. 8. 3. pag. 25. for hu●● synodi, huiusmodi, pag. 28. add Senarclaeus indignam johannis Diasijs, etc. pap. 73. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

A COMMENTARY, OR EXPOSITION upon those seven last words which Christ uttered upon the Cross, (with the necessary circumstances of the same,) gathered out of the holy Scriptures, the writings of the Aun cient fathers and later DIVINES.  

THE FIRST WORD. A word of mercy.  When they came to the place which is called Calvary, there they crucified him, and the evil doers: one at the right hand, and the other at the left. Then said jesus: Father, forgive them, for they know not what they do. LUK. 23. Vers. 33. 34. 
THat 
a Augustinus tractat. 119. in johannis evangelium.  Cross whereon Christ suffered, was the Chair from whence he taught and preached. 
b Arnoldus Carnotensis de septe● ultimis domini verbis.  And in these his last words, uttered in the last hour, when now he was to undergo his passion, rehearseth in a brief sum, all his instructions, before delivered at large. That in this short Abridgement, the reason and substance of Christian faith might be apparently manifest, and from a small seed a plentiful increase grow up, to the benefit of all believers. For the shorter the words be, and uttered then, when the very circumstance of the time requireth things only of weight and importance to be spoken, with so much the greater care and diligence are they to be searched into of us. Wherefore unfouldinge the causes, and bringing forth into light as out of darkness, and from a rich and beautiful Cabinet, the excellency of the inward and secret meaning, the truth shall come forth and show itself openly in her glorious beauty, which before thou knewest not, being covered and veiled from thine eyes; and the nearer thou comest, she shall enlighten thine understanding with her divine and bright shining beams: thou shalt more apparently perceive a flame of fire enclosed in a sparkle, and a great sea or ocean included in a drop of water, and in a 
c 2. King. 4. 23.  cruse of oil such abundance, out of which thou mayst satisfy thy creditor's debt, and 
d 1. King. 17. 14.  largely feed thyself in the time of want.  

The Analysis or resolution of the words.  
This passage of Scripture containeth in it two general points; First the reproach and ignominy of Christsdeath, and that is laid forth, 1. by the loarthsomnes of the place, for in Itlay scattered the souls and other bones of malefactors, who were there executed for their offences. (when they came to the place which is called Calvary.) 2. From the kind of death which he suffered, which was base and accursed: (They crucified hi●●). 3. From the society and company among whom he suffered (And the evil doers). And these are described by their number that they were two: Math. 27. 36. and by their position, that one was placed at his right hand the other at his left, he in the midst: The second general point observable is the 
e Alij hanc Christi orationem sic distribuunt ex circumstan●ijs suis, hoc modo. 1 Quis petit: Christus. 2 Que●●? Patrem. 3 Quid, remissionem. 4 Vbi● in monte Golgotha. 5 Quando: cum crucisigeretur. 6 Pro quibus: Crucisixoribus sul●. 7 Qu●medo ardenter ●um valido clamore & lachrymis, nam huc referunt illud Heb. 5. 7.  prayer he there made, in which be to be considered. 1. the object to whom it was directed, God the Father (Father) 2. the matter or subject (forgive) 3. the parties for whom he entreated (Them) his crucifiers, in which is the cause of his petition, and the excuse or extenuation of their fact. They know not what they do: When they came to the place which is called Calvary. etc.  

i A 〈◊〉 〈◊〉 in ●●bis le ●us● len descriptione. Eurchardus cap. 6. § 42. Bu●tingus in It●erario sacr● tom. 2. Quod hic mons idem sit cum illo in quo Abraham 〈…〉 rerum capitalium, haec fuit 〈◊〉 lictor, 〈◊〉 〈◊〉 〈◊〉, etc. Brissonius de formulis lib. 5. & ex emplu●● insign● est apud S●necam lib. 1. de ira, cap. 16. de Cneij Pssonis iracundia amentia plena.  Calvary was a stony hill called in Hebrew Golgotha joh. 19 17. situated without the walls of the City jerushalem, lying toward the west, over against the old gate, so named of the s●uls and bones of dead men, there scattered, who were condemned and executed for their mis 〈…〉 death of the Cross: And propter imitationem, therein leaving us an example of imitation that we should go forth of the world, and abandon all the delights thereof, at the least in affection: Therefore saith Paul, let us go forth of the camp bearing his reproach: Heb. 13. 13. And in testificationem: to be a testimony of the 
m Aquinas in sun●ma p●●te. 3. q. 47. artic. 10. Ludolplus de 〈◊〉 Christis part. 2. ca 63.  common and general salvation purchased by him for mankind, that as there is one 
n Veluti est unum pro omni victima sacrificium, sic unum de omni gent● sit regnum: Leo primus de passione: serm. 10.  oblation in stead of all sacrifices, so should there be also one kingdom of all nations.  
Wherefore the Lord jesus 
o Chrysostomus de passione.  would not suffer in secret, nor in the temple of the jews, lest any should conceive that he was offered to make the Atonement alone for that one people, but without the City, without the walls thereof, that we might know, he was a common sacrifice, the oblation for the whole earth, an universal purification whose sweet smell was to be spread over the world as well to Gentiles as to the jews: Rom. 3. 29. 30. Therefore albeit God for a time did chose, and set a part to himself, a peculiar people, that so it might be undoubtedly manifest, from whence the Messiah, the redeemer was to be looked for; yet this did detract nothing, from the general promise, made to mankind by the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first Gospel preached in Paradise after the fall, Gen. 3. 16. nor hinder, why the covenant of Gods saving mercy, should not be communicated unto all, of what nation so ever, which do believe. 
p El●g●nter Petri visionem (cuius 〈◊〉 Lucas) ●uc accommodat Augustinus lib. 50. Homiliarun. homilio 45. vide & Glossam ordinariam.  Act. 10. 34. 35. 36. and that by Christ, who hath broken down the partition wall Eph. 2. 14. At whose commandment, giving his Apostles that large commission, they, by the preaching of the word were to propound and offer salvation to all nations, Math. 28. 19 to every creature, Mark. 16. 15. And from the most ancient times (as a foreshowing token of this benefit) even under Moses himself 
q Ergo veteres patres in hoc sacramento, non tantum spectabant comm●●orationem liberationis prioris, sed etiam promissam Christi redemptionem: Quid enim ad exteros haec liberatio, cum n●que m●●ores hoc be● sicium ●cceperant, noque ipsi sortem in terra sancta habebant? Symlerus in 12. cap. Exod. Bibliand. de misterijs salutiferae passionis jesu Messiae: lib. 1. ex Iustini martyris Dialogo cum Tryphone.  and the strict observation of the legal ceremonies, strangers might be admitted (upon some conditions) to the eating of the passouer: Exod. 12. 48 And there were (as the first fruits of a more plentiful harvest to follow) job an Edomite fearing God: job. 1. verse. 1. the Queen of Arabia 1. King. 10. 1. Cyrus' the Persian 2. Chron. 36. 22. and the Cananitish woman, whose undaunted faith did and suffered great things, removing those 
r Chrisost. homil. 20. in Epist. ad Hebreos vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Particularitatis tentatio. Non sum missus nisi ad oves perditas domus Israelis:  mountains of two fierce and strong temptations, one of particularity the other of Indignity Math. 15. 28. and so made it apparent, that the heathen had right to beg the blessing, which was given the jews by promise: and that the crumbs of God's mercy did belong also unto them: And S. Chrys●st 〈◊〉 〈◊〉 
. 〈◊〉 est 〈◊〉 〈◊〉 ere 〈◊〉 liberorum & abijcore catellis.  the wise men of the East, who came to seek Christ, directed through the guidance of a star 
p Sermone ei● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the entrance of the Gentiles unto grace, and the dissolution of idolatry; who were wonderfully called & taken out (as it were) from the depth of hell: and thus is fulfilled the prophetical prayer of Noah, For God hath persuaded japhet to dwell in the Tabernacles of Shem Gen. 9 27. And, they who in times past were not a people are now the people of God, etc. yea a chosen generation, a royal priesthood, a holy nation Osea. 2. 23. 1. Pet, 2. 9 10. And it is observed by some of the 
q Paula & Enstochium ad M●rcellam, suadentes ut migrent bethlehem: apud Hieronimum: tomo primo Epistolarum. Augustin. bomilia dominicae 2. post festum Trinitatis de plaga de●.  ancient Fathers, that after David had numbered the people, and the revenging pestilence raged amongst them, the destroying Angel (stretching forth his sword to punish the wicked City) appointed the threshing floor of Araunathe jebusite for the site of the temple, and a place where an Altar must be built, and sacrifice offered to appease the wrath of the almighty; even then signifying that the church of Christ, was not to be confined within the territory of Israel, but should be spread also among the nations; which thing the Apostle maketh more plain and apparent, sharply reproving the jews for the contempt of the Gospel, thrusting the same from them etc. and thereupon turned unto the Gentiles, Act. 13. 46. and yet for greater confirmation of this point 
r Georg. Wirth in Harmonia evangelii lib. 1. cap. 3. Aquinas in Cathena.  Christ our Lord and Saviour was contented to descend according to the flesh, as well of Ruth the Moabite, Rhahab a Cananite & harlot, Tamar an incestuous person, as of the holy patriarchs and Kings, David, Abraham, Isaac, jacob, jehosophat, Ezechias, etc. Math 1. 5. Thereby manifestly declaring, that he came into the world to save sinners, and gather to himself a Church from among the Gentiles, that where sin abounded, there grace might overflow Rom. 5. 20. And at the very end of his life, when he was ready to die and to suffer for us, he consecrated all nations by the 
s Hyronomus tom● 1. Epistolarun, in Epitaphio Nepoti●ani.  title of his cross, written in Hebrew, Greek, and Latin, tongues spread wide and far over the face of the 〈◊〉 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. 〈◊〉 5●.  obscure prophesy of the Gospel of Christ to be published in 〈◊〉 languages, that every tongue might confess that jesus is the King of Kings to the glory of the Father Philip. 2. 1. And therefore should no more be said, God is known in judah, his name is great in Israel, in Salem is his Tabernacle, and his dwelling in Zion, Psal. 76. 1. 2: but from the rising of the Sun to the going down of the same his name is great among the Gentiles: Malach. 1. vers. 11. 
u Hyronimus Epistola ad Saluianum. judges. cap. 6. 37. 39  For the Church is removed from the straight and narrow enclosure of circumcision, into the large and wide bounds of uncircumcision; neither hath God reigned now only upon the sl●●ce of the jews, but also upon the floor of the Gentiles.  
Use. 1 1. God is no respecter of persons, but offereth his mercy to all believers: for so he loved the world that he gave his only begotten son, that all that believe in him, should not perish but have everlasting life, joh. 3. 16. Who is the Mediator 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  between God and man, and gave himself a ●ransome for all men to be a testimony in due time, 1. Tim. 2. 6. So that now there is neither Grecian nor jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, free, but Christ is all in all things Colos. 3. 11. and we all, one in him Galath. 3. 28.  
Use. 2 2. Herein is showed the unmeasureable mercy of God, who doth chose unto himself a Church of the weak, sinners, and his enemies, Esay. 56. 3. 4. Rom. 5. 8. 10. and this love or mercy appeareth, not that we loved him, but he loved us, and sent his son to be a propitiatior for our sins 1. joh. 4. 10. For they that were without Christ and aliens from the commonwealth of Israel, and strangers from the conenaunt of promise, and were without hope, and had no● God in the world, now in Christ jesus are made near by his blood, Ephes. 2. vers. 12. 13.  
Use. 3 3 This should stir us up both to holiness and innocency of conversation, because the grace of God which bringeth salvation to all men hath 〈◊〉 appeared, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Vivendum. 


Sobriè quo ad nos ipsos, in 

munditia cordis custodia oris disciplina corporis    
jusse quae ad alios, tribuendo 

Superioribus obedientiam  
Paribus concordiam  
Inferioribus benevolentiam.    
Prè quo ad ad Deum, reddendo illi 

Honorem ut creatori  
Amorem ut  
Redemptori  
Timorent ut judici.       
teacheth us that we should deny in godliness 
Obedience  and worldly lustre, and live soberly, and justly and godly in this present world, looking for the blessed hope and appearing of the almighty God, and of our Saviour jesus Christ, who gave himself for us that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself zealous of good works, Tit. 2. 11. 12. 13. 14. 
x Augustinus sermone de te●pore. 29. & 114.  Acknowledge therefore, o man, thy value, and thy debt, and seeing so great a price is paid for thy freedom and redemption, be ashamed of sin, which is thy thraldom, and be carefully heedful, that the Devil wound not that, which God hath healed, least by the consent of thine heart, and transgression of thy body, thou be found to perform that service to thine enemy which thou owest to thy Lord. And also to a most religious and careful thankfulness; we are made a chosen generation, 
Thankfulness.  a royal priesthood and holy nation, a peculiar people, that we should set forth the virtues of him that hath called us out of darkness into his marvelous light, 1. Pet. 2. 9 Therefore blessed be the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in him Ephes. 1. 3.  
Use. 4 4. This cherisheth in us good hope, and from hence ariseth a certain and undoubted persuasion for the obtaining of eternal life, for as Christ must suffer and so enter into glory Luk. 24. 26. in like manner we must be saved, so many for whom he died: he carried our sins upon his body on the tree, by whose wounds we are healed 1. Pet. 2. 24. and hath put out the hand writing of ordinances which was against us and contrary to us, he even took it away and fastened it unto the cross, and hath spoiled the principalities, and powers, and made a show of them openly, and triumphed over them in the same cross Coloss. 2. 14.  
Use. 5 5 Herein is an example propounded unto us for imitatition. Christ is led out of his own city to be unjustly executed, why should not we then willingly for his sake, leave our houses and children, & other benefits of this life? especially seeing hereafter we shall receive a superabundant recompense in heaven Math. 13. 29. And as Christ now ready to enter into his glory, left this earthly City, so let us willingly forsake this earthly tabernacle and house: 2. Corinth. 5 1. 
y Bernardus de Ascensione.  and that in affection, so that we love not the world; in effect, that we both in soul and body utterly renounce it, in desiring perfection, breathing and endeavouring to be made one spirit with the Lord: and thus follow Christ to the place of his passion and suffering, bewailing ourselves (as he adviseth the women of jerusalem) and mournfully lamenting the brittle and miserable condition of our estate, Luk. 23. 28. When they came to the place which is called Calvary, they crucified him.  
They crucified him:] This kind of death was always accounted 〈◊〉 base, reproachful and grievous, appointed for a punishment to such men as were of the worst condition and 
〈◊〉 Lypsius de Cruse lib. 1. cap. 12. 13. Petrus Faber. semesirium lib. 2. cap. 8.  desperately wicked. Base: for servants and slaves (most usually) did undergo the same: whereof the Cross carried the name, to be called a servile punishment for the common rascal people of meanest and least reputation, such as differed not much from servants and bondmen. Sometime also it was inflicted upon free men, of no servile condition, but such as were degenerate from their birth, dishonesting their stock by wickedness and outrageous offences, as thieves, robbers, murderers and such like: reproachful, for it is branded with a curse by God himself Deut. 21. 23. and therefore was it objected unto the Christians by the heathen 
a Arnobius contra nationes sive gouts lib. 1.  to the discredit and infamy of their profession, that Christ whom they worshipped for God, was nailed to the Cross, that he was a man put to the worst death for his deserts; 
b Mi●utius 〈◊〉 〈◊〉 in Octanio.  and the jews in reproach call him 
c Munsterus in annotationibi● ad evangelium 〈◊〉 Matthaeum Hembraite ab ille editum: & quam contemptibiles sucre christiani m●nifest●m est ex Turtul. Apolog. cap. 16. Sic Christum & 〈◊〉 does 〈…〉 1 per 〈◊〉 〈◊〉 voc● 〈…〉 julianus Imperator in Epistolis.  hanged or crucified. 
d Chrysostmus homil. 2. epist. ad Rom.  And hereof it came, that if any man of place or quality, did receive the Gospel and profess Christ, presently in all hast his alliance, and kindred, and friends, would come and dissuade him from his purpose, by this only reason, what? dost thou worship such an one, who was condemned, crucified and died among thieves? and suffered so many and so great extremities? And out of question from hence proceeded those protestations and speeches of the Apostle confronting (as it were) the dishonourable and slanderous reproaches of Christ, usual in their times. As that, Rom. 1. 16. I am not ashamed of the Gospel of Christ, and, we preach Christ 
e Decruce, quomodo scandalum, stalitia & sapientia sit, vid● Forsterun in Lexico hebraico in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Se●uerceū in primum caput 1. Epist. ad C●r, & Phagium in suis annotat. ad Paraphrasin Chal. Deut. cap. 21.  jesus crucified, a scandal to the jews and foolishness to the Gentiles, 1. Corinth. 1. 23. 29. And, God forbidden that I should rejoice but in the Cross of our Lord jesus Christ. Galath. 6. 14. As also those attributes of the Cross so often mentioned, how full soever of disgrace they seemed unto the world and the men thereof, as when they name it the shame of the Cross Heb. 12. 2. and the scandal Gal. 5. 11. And concerning the sharp and grievous pain of the torment, or (to use the words of Innocentius) 
f Lib. 1. de contemptu mundi sive de misaria humanae conditionis cap. 26. in quo de innumevabilibus speciebus agritudinis.  the unsufferable sufferance thereof, out of all question it was most extreme and painful; if either we consider the manner of the punishment; 
g Augustin. in Ench. c. 53. 〈◊〉 Misericordiae genus est cito occidere.  for the persons to be crucified, were most forcibly stretched upon the Cross, and fastened unto it by nails, piercing through their hands and feet, and then lifted up on high: or the continuance of their suffering, for leisurely by little and little, and with much lingering, amids most horrible and intolerable pain finished their lives: 〈◊〉 the end (which is the best in any punishment) being deferred: so that it was not without cause styled by the 
h Actione quinta in Verrem.  Roman Orator the most cruel and hideous punishment, and of others most 
i Drogo de mysterio passionis.  dreadful and terrible, and by way of extremity the 
k Paulus receptarum sententi 〈…〉 l. 5. cap. 17. & ad 〈◊〉 Cai●cius de arbore 〈◊〉. Andrea's Libanius, de universitate & originibus rep. lib. 4. ad opus dici t●rtij Hexameri.  Civilians term it the chiefest or greatest; for so Paulus the Lawyer ranketh the principal punishments used in his time (Crucifying, burning, beheading) and placeth the Cross in the highest room as that which excelleth the rest: and hence came that usual proverb, that when any would wish the greatest 
l Plautus' 〈◊〉 Pseudolo. & dignus mala cruse. apud Ver●ium Flaccum in vocabulo masculine.  evil he could to another, it was in this form abiin malam crucem: go and be hanged.  

m Paulus recep. tarum sententiarum lib. 5. cap. 12.  And here it may be inquired, but religiously and with reverence, what pretence the jews had (for there was no● cause) to enforce and urge Pilate with such earnest vehemency as they did, that Christ might be crucified. The answer is easy and offereth itself at hand. They accused him (but falsely) of sedition, and desire to invade the kingdom, & aspiring to obtain the crown: for by the law of the Romans (whose province then judoa was) the Authors of sedition or tumult, respectively according to the quality of the persons, were either condemned to the cross there to die, or to wild beasts to be devoured of them: and it is apparent that Christ was charged with this transgression, as Luke doth make it most manifest, cap. 23. 1. 2. For thus the synagogical assembly frameth their accusation against him before the deputy: we have found this man perverting the people and forbidding to pay tribute to Caesar, saying that he is Christ a King etc. 
n Suetonius lib. 5. cap. 25 & hos judaeos, fuisse Christianos manifestum: nam hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Arrianus in dissertationibus ad Epictetum: & qui baptizati nisi Christiani? Et rem●●tra omnem controversiam ponit Sulpitius Sencrus in Historia sacra lib. 2. de Hadriano agens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per cont m●lum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi minime utiles vocabant ethnics, & eos crinunab. 〈◊〉 tanqu●m malorum omniu●● causas, b●lli, fam●●, pestis etc. vide sis Iustinum Martyrem Ap●log. 2. Cleme●. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. Tertul. Apol●g. cap. 3. 40. 42. Theophil. ad Autolychum. Purum Pythaeum Aduersario●um lib. 2. cap. 3. P●●lippum Camerarium h●r●rum succisi●●rum Centuria, 1. cap. 39  And this opinion or rather jealousy settled itself and took deep root in the minds of the Roman Emperors; for Claudius is said to expel and drive out of Rome all the jews who troubled the quiet state of the commonwealth and raised tumults, Christ being the persuader and incensour thereunto. Now why it pleased our Saviour Christ to suffer and undergo the death of the cross, many reasons are alleged by divines, and amongst them these are the chief and principal.  
1 That it might be atestimony how he suffered under the government 
o 〈◊〉 Hypotheseo● Theolog. lib. 3.  of the Roman Emperor, when the sceptre was taken away from juda, and therefore the true Messiah, who was foretold Gen. 49. 10. and borne the five and thirty year of Herod, who being a stranger obtained the kingdom of judea, by the favour of Augustus and Antonius, and three years before that, destroyed the Sanhedrin the supreme counsel, and procured all the elders to be murdered, that so no hope might be left unto the jews ever to recover the kingdom; and albeit this punishment of the Cross was in use amongst most people in the world 
p Agathar 〈…〉 in fragmentis ab Henrico Stephano 〈◊〉: Brissonius de Persarum principatu lib. 2. Iorna●des de rebus Geticis cap. 48.  as Syrians, jews, Egyptians, Persians, Africans, Greeks, Goths, and those of the Islands of 
q joseph. Sca●g. in annotationibus ad Eusebium Andraeus Libanius de universitate & originibus rerum lib. 4. ad opus tertij diei.  java: yet was it most of all put in practice by the 
r Nicephorus Calistus Histor. lib. 7. cap. 46. Halicarnass●us lib. 5.  Romans; and that anciently since any memory of man.  
2 That so he might deliver us from the curse. For this kind of death was accounted accursed, not only in the opinion of man, 
s calvinus Institutionum lib. 2. cap. 16. sect. 6.  but by the decree of God himself, insomuch that the earth was thought, to be defiled, if the body of one so executed were not taken down before the Sun setting: Deut. 21. 23. Therefore truly did 
t Lib deincarnatione.  Athanasius that star of the east affirm, if therefore Christ came to purge our heinous offences, and bear the curse due unto us, how could he any way perform that, but becoming an expiatory sacrifice and curse, and suffering a cursed death, and that is the death of the cross? So the Apostle: Christ hath delivered us from the curse being made a curse for us Gal. 3. 13.  
3 It was that there 
u Hyronimus in Epist. ad Gal. cap. 3.  might be fit and equal correspondence between the medicine and the malady, that as the tree was the cause of death, so the tree might be the cause of life: For when Christ did undergo his passion, than was there 
x Nazian. 〈◊〉. 21. quae est apologeticon fuga.  the tree against the tree, and a hand against a hand: this obediently stretched forth, against that disobediently put out: these pierced with nails, against that lose and wanton; these conjoined the uttermost ends of the earth together, against that which separated Adam from the delights of Paradise 
y Per lignum p●n● est emtracta, per lignum ●ulpa redimitur. Eusib. Emissenus Hem. 11. de passione: Nos à damnatione ligui retustt dissoluit Christus. We ●●tius H●norius in enegis. Symboli Apostol. .  
4 Thus the foretellings of the Prophets are fulfilled, and the shadows of the types removed: Concerning the predictions: David doth so lively express (as though he had then stood under the Cross with Mary and john) the malicious hatred, the profane scoffs, the biting taunts of the beholders, the cruel piercing of his hands and feote, the vehement straining of his body (that the bones might be numbered) the parting of his garments and the casting lots for his seameles coat Psal. 22. vers. 8. 16. 17. 18. And that his side should be opened with a spear, it is expressly affirmed by Zachary cap. 10. 12. yea in a word Esay doth declare all things that did befall him so fully, especially in the 53. chap. that he seemeth 
z 〈◊〉 〈◊〉 & Eustochium de ●●nstatione Esaie.  rather to be called an Evangelist than a Prophet, and not so much to foretell things to come, as historically to relate things done. Concerning signifying types which are almost numberless, amongst the rest these are most eminent. Isaac 
a Nazian. 〈◊〉. de Theolog. vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnae victimae & in eum Elias Cretensis. Gregorius magnus Homil. 6. in Ezechielem: Procopius Gazeut in 22. Geneseos. Bucholcher in Chronologia: de collatione-Isaaci & Chri. crucifi●i plenissime. David Rungius in Genesin, camque in octo membra distinguit.  when he was to be sacrificed unto God, carrieth himself the wood 
b In Hymno quodam veteri pulchrè. De parentis protoplasti fraud factum congraens; Quando pomi noxialis Morsis in mortem corruit, Ipse lignum tum notavit Damna ligni ve solueret. Hoc opus nostrae salutis Ordo depoposcerat, Multifor●●is proditoru Ars, ut 〈◊〉 falleret; Et madela spir●● inde unde hostu laserat.  unto the place where he must be offered, and suffereth it patiently to be laid upon him, as also to be bound, and to be stripped by his Father, performing obedience unto the expected stroke of death Gen. 22. 10. of whom Gregory thus: Isaac is bound and openeth not his mouth, is laid upon the Altar, and striveth not; ready to be sacrificed, asketh where the sacrifice is, and when himself is to be offered, is silent; So Christ our Lord, made a sacrifice for us, taketh and carrieth the Cross upon his own shoulders, suffereth himself to be bound, openeth not his mouth Esay. 53. 7. and is obedient to his Father even to the death Phil. 2. 8. Abraham carrieth in his hand a sword and fire, and in a religious cruelty maketh haste to the death of his son: God the Father for the sin of man, afflicteth his son Christ jesus, and striketh him with the sword, and therefore is said not to spare him, Rom●. 8. 32. but he is wounded for our sins Esay. 53. 5. Moses setteth up in the wilderness a brazen serpent 
c Salut●● fuit hoc spectaculum, & dominica crucis vim intentabat, qua s●rpons Prabolus pubiicabatur, & jaeso cui● à sp●rit●● lib is colubris, intuent●, & ●red●nti in 〈◊〉, sanit●s morsuum peccat rum, & salus exinde praedicabatur. Ter●ull. adversus Marcionem lib. 8.  upon which whosoever looked, were healed from the sting of the fiery serpents. Num. 21 8. This Christ interpreteth of himself, and the benefit of his death, how he healeth those who are wounded with sin, and with the wrath of God, and freeth them from eternal destruction, beholding him by the eye of a true faith, spread & lifted upon the cross. joh. 3. 14. 15. 
d Augustinus sermone de tempore 101. & in E●angelium johanuis Tractat. 12. Prosper de praedictionibus & promissionibus in sa●ris lit●ris.  The Isralites beheld the dead serpent, to escape the living: the brazen serpent set upon a pole, overcame the venom of the living serpent: Christ hanging & dying upon the cross, quenched the old & consuming poison of the devil, & healed all those who were smitten of him.  
5 He would give 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 fear any kind of death, seeing he himself did choose that which was most exceeding evil of all other. It is therefore said of the ancient Christians in their truly named Golden Legend, that some of them were tried by 
f Lothu● â Sodomitis, Gen. 19 14. Llizaeus à pu●ris Bethelensibus, 2. Reg. 2. 23. jeremias per Passur, cap. 20. vers. 2. Paulus & Sylas Act. 16. 23. Zacharias 2. Chron. 24. 21. Stephan●s Act. 7. 59 Esaias, ut scribit Lyra in 6. cap. eiusdem preph●tiae. Vzia jer. 26. 23. joh. Baptist. Mat. 14. 10.  mockings and scourge, yea moreover by bonds and prisonment, that they were stoned, that they were hewn asunder, that they were slain with the sword, were racked and would not be delivered, that they might receive 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 Apostolical zeal, who now carried up to Rome there to be torn in pieces of wild beasts, desired that they might show their fiercest cruelty towards him, otherwise he would allure them, if not prevail so, then provoke them, that they might not spare him as they had done other of the faithful, whom they would not touch. And addeth further: come fire, 
* Tormenta, carcer, vngul●, Stridensque flammis lamin●, Atque ipsa paenarum ultima Mors, Christianis 〈◊〉 est. Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hymno In laudem Vincentij.  cross, wild beasts, slaughter, tearing of bones, dismembering of the parts of my body, yea let all the torments of the devil rush upon me, so I may enjoy Christ: better for me to be a Martyr, than a Monarch; my love is crucified. To leave the ancient professors, in whose hearts the blood of Christ was yet warm, and to desuend to later times. 
h Ex narratione historica, de condemnatione & supplicio joh. Hussi●● Consilis Constantiensi.  john hus after many reproaches and contumelies, was condemned in the Counsel of Constance to be burned, and led forth to the place of execution, having a cap of paper set upon his head, in which three devils of an ugly and ill favoured shape were painted, and an inscription added, this is an Arch-heretic: when he beheld it, said very mildly: my Lord jesus Christ who was innocent, vouchsafed to wear a sharp crown of thorns for me wretched sinner; and therefore will I bear this, though imposed as a scorn, for his truth and names sake. And to comprehend all in a word. The constant Martyr (
i Sermone super cantica 62. Ab ista constantia, mar sive supplieium Martyrun, triumphus dicitur (ut non semel à Gunthero, de rebus gestu Frederici Barbaross●) nam patiendo, moriendoque vincunt, & Satanam, mundum, carnem triumphant: Leo sermon● 1. in natali Apostoli Petri, & Pauli. 〈◊〉 Su●●nittitur.  saith Barnard) standeth rejoicing and triumphing, while his whole body is in tearing, and the butchering executioners knife ransacking his entrails; and doth not only resolutely with a good courage, but cheerfully also behold the sacred blood to stream from his flesh. where then is the soul of the Martyr? truly in the rock, in the bowels of jesus Christ; his wounds lying open, that it may enter. Neither is this to be wondered at, if an exile from the body, feel not the pains of the body; which proceedeth not from astonishment, but love, wherein sense and feeling is not lost, but brought into subjection. And concerning this whole mystery, 
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 things in few words, speaketh thus: we, who were wounded by Adam disobediently eating of the tree, are again 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 hook of the Cross, and so compelled to cast out those whom he had swallowed & lose that prey which he held; not overcome with power, but justice etc.  
The second, to be an effectual instruction unto men. For Christ ascended the cross, that he might give us an example of his passion and resurrection; of his passion, to confirm patience: of his resurrection, to strengthen hope: and to show two sort of lives; one miserable, the other happy miserable, which we must suffer: happy, for which we must hope.  
The third was, to beat down the puffed-up pride and swelling wisdom of the world; that by the foolish preaching of the cross (as men esteem it) they might be cast down: and so appear, how much the foolishness of God is wiser than men, and the weakness of God exceedeth all human strength. 
* Barnard in his sentences hath the like, and referreth all to three general heads; thus. Illa omnia propter quae Dominus jesus mort● & Cr●cis ignominiam tulit, ad haec tria referri possunt: primum filial●m obedientiam, quae prioris inobedientiae piaculum s●lueret; Secundum Compassibilem & communem miseriam, qua Dei justitiam inflexibilem, virgom ferrean, ad miserecord●● hortabatur; Tertium, Celeberrimam & solenuem victoriam, cuius successu, inevitabilis Diaboli & mortis potentia, in momento glori●se & efficaciter erat imminuenda.   
The storehouse is opened, full of all sovereign 
l Bonauentu●a in Stimulo ameris, part prima cap 10.  medicines; enter by the window of Christ's wounds, and take from thence Physic or remedy, curing, restoring, comforting, and preserving; from thence receive what simples thou desirest, what delicate electuaries thou wilt. For the merit 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 upon him, and with his stripes we are healed. Esay. 53. 5. His blood doth purge us from all sin, 1. joh. 1. 7. And this is the confession of the four beasts, and four and twenty elders who fall down before the lamb, Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people and nation Apoc. 5. 8. 9 And so he is an all sufficient ransom for us 1. Timoth. 2. 6. which word 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec subest verbo huic notio, ut sit precium aequivalens, quo captivi redempti demittuntur, & in pristi 〈…〉 libertatem restituuntur. Seluecerus in locum Apostoli.  ransom in the original but once used in the new testament, and in it the proposition where with it is compounded, noteth an opposition, and showeth that Christ our deliverer or redeemer, is so set against Adam the author of all bondage, as he is stronger and of greater power, than he by whom sin entered into the world, Rom. 5. 17. Now this captivity or bondage, in which the devil holdeth man fast bound, is threefold.  
The first, of blindness and error. For when Eve listened to the contagious and infecting hissing of the serpent, that both she and Adam by eating the forbidden fruit should become like unto God knowing good and evil, Gen. 3. 5. she was ensnared by the first question that ever was 
n Beda. Duo promissa sum mulieri, Immortalitas & Divinitas; neutrum provenit, fed iumentorum conditio & hominum, sub unius similitudinis comparatione & damnatione premulgata censetur. Arnoldus Carnotensis de operibus sex dierum, simado illius liber sit, de quo non leaves suns dubitandi causae: sed censuram omnem Criticis relinquo.  asked in the world, and deceived by the first lyethens made: from whence all their posterity and offspring walk in darkness, strangers from the life of God, through the ignorance which is in them, Ephes. 4. 18.  
The second of sin. For whosoever committeth sin, is the servant of sin, joh. 8. 34 Nothing more grievous, nothing more base, and unbeseeming a man. For as a servant is not at his own power and liberty, but dependeth wholly upon his Lord or Master, doing that which he willeth and commandeth: so the sinner is given over to the devil, and altogether subject unto him, and adversary seeking whom he may devour. 1. Pet. 5. 8. 
o Theodericus, in Analyse Enangeliorum dominicalium. servitus Diaboli, 1. vilissima. 2. vitiosissima. 3. Durissima. 4. Necentissima.  And this estate is 1. most base, for he is constrained to obey infinite lusts, which the better sort of Heathen thought dishonourable; 2. most wicked, for he heapeth sin upon sin, offence upon offence, evil upon evil, and those contrary each to other: and with these vexeth and tormenteth his slaves; 3. most grievous and cruel, for the sinner is a drudge to so many devils as offences. 4. most hurtful, for the wages and reward of this service, is the destruction of soul and body the loss of eternal salvation, and endless condemnation in hell fire prepared for the devil and his Angels. Therefore, partly to make the Romans ashamed, partly to convict them by the witness of their own conscience, the Apostle demandeth of them, propounding a comparison of the estate of life in which they served sin, and that wherein they lived unto righteousness, 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 themselves, and their endeavours, that they were wearied in the way of sin and destruction, and had gone through dangerous ways, and now known 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 live, and is full of misery, job 14. 1. the truth of this sentence, not words but wounds have 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. jobi.  woman, therefore with guilt, and nothing more contemptible than he: hath a short time, therefore with fear: so in the very entrance into life, he is dreadfully admonished of his departure: full of misery, therefore with tears and mourning for the miseries of the body, miseries of the soul, miseries when he sleepeth, miseries when he waketh. For what calamity can be wanting unto him, who is borne in sin, with a weak body and a barren soul? And thus the penalty of man in a short sum is expressed; for after 
q Leo p 〈…〉 s 〈…〉. 3. d 〈…〉 ●io 〈…〉 D 〈…〉.  that first and universal ruin, through which sin entered into the world, and by sin death went over all men, none could avoid the rule and sovereignitie of the Devil, none shake off the fetters of his cursed and terrible bondage, neither could any have been reconciled unto God, or had entered into life, except the son of God coeternal and coequal unto the father, had vouch safed to be the son of Man, and come to seek and save that which was lost, Luc. 19 10. that as by Adam was death, so by our Lord jesus Christ should be the resurrection from the dead; and from all the wretchedness before mentioned hath he obtained deliverance for us, of his Father, even then when he offered himself upon the Altar of the cross, and was made unto us righteousness, sanctification, wisdom and redemption, 1. Cor. 1. 30.  
But this benefit is not bestowed in one moment, but successively and by degrees.  
For we are made partakers of the first freedom or deliverance, 
1●. liberasin à caecitaete & ●rere.  when Christ doth call us by the voice of his Gospel, and enlighten our dark understandings with the bright shining beams of his holy spirit. For he conversing here upon earth, preached deliverance to the captives, etc. Luc. 4. 18. and when he ascended up to heaven, gave gifts to men, etc. Ephes. 4. 11. ordaining a perpetual ministery, by which the eyes of the Gentiles should be opened, that they might be converted from darkness to light, and brought from the power of Satan unto God; that they might receive forgiveness of sins, and inheritance among them that are sanctified by faith in him, Act. 26. 18. whereof is a notable remarkable example, of the people, Publicans, and soldiers, Luc. 3. 10. 11. and those jews, who so vehemently desired, that Christ might be crucified, and Barrabas a thief and murderer let lose. Act. 2. 36. 41.  
We obtain the second freedom, when he giveth saving 
2. Liberatio à peccato.  faith, by which we embrace the pardon of our offences, and being regenerate, the holy Ghost doth so abate and repress the power of sin, that it beareth not rule in us. And in this sense we are said not to sin, 1. joh. 3. 9 because it reigneth not in our mortal bodies, that we should obey the lusts thereof; so that though in the flesh we serve the law of sin yet in the mind we serve the law of God. Rom. 6. 12. & 7 23. and so offend not stubbornly and obstinately, but bewail our corruption, and be exercised in continual repentance.  
For the third deliverance, it shall be performed, when 
3. Liberatio à corruption & morte.  God by his mighty power doth raise our putrefied and corrupted bodies, from out of the earth unto glory. For than shall we all be Just, Esay 60. 21. the sons of God, and of the resurrection, equal unto the Angels. Luk. 20. 36. That as we have borne the image of the earthly, so shall we bear the image of the heavenly etc. And when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory, 
r Deridet Apostolus mortem, quae gloriabatur quasi victriu, ●cciso seruatore & posito in sepulero. Arnoldus Carnotensis de oparibus sex dierum.  O death where is thy sting? O grave where is thy victory? The sting of death is sin, and the strength of sin is the Law. But thanks be unto God which hath given us victory through our Lord jesus Christ. 1. Cor. 15. v. 49. 54. 55. 56. 57  
From hence we may behold as in a glass, the exceeding justice, mercy, wisdom, and truth of God; justice, for his 
First use.  wrath could not be appeased, nor sinners received into favour without a full and perfect satisfaction made for transgressions committed: and therefore hath punished the iniquities of all mankind in his son; neither doth he acknowledge or receive any, but such as are clothed with his obedience. For the offence committed against the greatest good, was to be recompensed with the greatest punishment of the offendor, that is, the extreme destruction of the nature transgressing: for the reward of sin is death. Rom. 6. vers. 23.  
Mercy, for 
s Augustinus in meditationibus.  when we were dead in trespasses and sins, wherein in times past, we walked according to the course of the world, and after the Prince which ruleth in the air, even the spirit that now worketh in the children of disobedience, etc. and were by nature the children of wrath etc. God rich in mercy, through his great love wherewith he loved us, etc. hath quickened us in Christ, by whose Grace we are saved, and hath raised us up, and made us sit in the heavenly places in Christ jesus, etc. Ephes. 2. 1. 2. 3. etc. And this is that bottomless depth 
t Bonaventinae De stimulo amoris diuins part 1. cap. 2. Bernardus ser. in 4. feria Hebdomadis Panosae.  of mercy which cannot be sounded; for the father that he might redeem a servant, spared not his own son: not the son, himself.  
Wisdom, for God did so temper and intermingle his justice and mercy in this work of redemption, that he remained both infinitely just, and infinitely merciful; Infinitely just, for he punished our sins to the full: infinitely merciful, laying this burden not upon us, but upon our pledge and surety Christ jesus; for we all, as sheep have gone astray, we have turned every one after his own way, and the Lord laid upon him the iniquity of us all, Esay 53. 6. And this is that wonderful work of God, which the Angels, bowing themselves down with reverence, desire to behold; and that mystery of godliness dimly shadowed by the two cherubims, covering the propitiatory of the Ark of covenant, (a type of Christ) and turning their faces one toward another, as desiring to look into it. Exod. 25. 20.  
Truth; For God requireth the deserved punishment: our surety undertaking for us, hath derived the same, together with our sins, upon himself, according to that decree, that the breaking of the serpent's head should not be without the bruising of the heel of the seed of the woman, Gen. 3. 15. even Christ, whom God sent at the fullness of time, Gal. 4. 4. and he by death overcame him (the devil) who had the power of death: Heb. 1. 14. and therefore took upon him our nature. For 
u Thaeodoretus.  bare man could not heal so deep a wound, because in Adam all have sinned, are corrupted in the root, and conceived in iniquity, Psal. 51. 6. neither was this in the power of any Angel; a finite creature unable to bear an infinite punishment, or to uphold itself from falling. For Angels 
x Augustinus in Enchiridis cap. 100 Fulgentius ad Trasimundum Regem lib. 2. cap. 2.  stand by that grace, by which we were raised. Such an one therefore was to be sought for, whose benefit might renew, wisdom inform, and power confirm the creature; so as eternal equality might justify the wicked, truth instruct the ignorant, strength confirm the weak: and he must be, not only man, but G 〈…〉, such an help did both our nature and case require. For neither could 
y Augustinus.  Majesty without humility, nor humility without majesty restore mankind; therefore is God said to redeem the Church with his own blood, Act. 20. 28. and he is that lamb killed from the beginning of the world, Apoc. 13. 8. who was not taken by the hands of the wicked otherwise, then delivered by the determinate counsel and foreknowledge of God, and so crucified and slain. Act. 2. 23. & 4. 28. For so it was foretold by the mouth of all the Prophets, Act. 3. 21. even that Christ should suffer; neither could it be, but that the event must answer the infallible prediction Luc. 24. 26. So he suffered necessarily, though by no necessity. That thus the justice, the mercy, the truth and wisdom of God might be made known, and our freedom from bondage procured.  
2 Hereby appeareth how 
z Bernardus in natale Domini serm. 3. & 6.  grievous a thing sin is, and how 
Second use.  odious unto God; for deep must needs those wounds be, which could not be healed but by the wounds of the son of God. And further 
a Augustinus serm. de tempore 29.  we may understand, at how high a rate God doth value the transgressions of man, from which debt that we might be delivered, he sent not down to earth an Angel nor Archangel, but God. The greatness of the remedy, bewrayeth the greatness of the malady. 
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 means: so great was the price by which we are redeemed, so great is the expense by which we are cured. For what return could there be from impiety to righteousness, from misery to happiness, except the righteous had bowed himself down to the wicked, and the blessed to the miserable? 
c Augustinus serm. de tempore 114.  Behold therefore, holiness is scourged for the ungodly, wisdom is mocked-at for the foolish, righteousness condemned for the wicked, truth murdered for the liar and deceitful; sincerity itself drinketh vinegar for the wretched, sweetness is filled with gall, innocency is accused for the guilty, and life dieth for the dead. Let us not then be ashamed of the Cross of Christ, we have victory and triumph by his death; for as he the everlasting son of God, was not borne for himself, but for us Esay. 9 6. so the same immaculate and spotless lamb of God suffered not for himself, but for us, 1. Pet. 1. 18. 19 wherefore let us carefully avoid sin, and crucify the flesh with the lusts and affections thereof Gal. 5. 24. lest we seem to tread under foot the son of God, and account the blood of the testament as an unholy thing, wherewith we are sanctified: and despite the spirit of grace: Heb. 10. 29.  
Use. 3 3 Let us not doubt of the love of God towards us. For how can he but love those, for whom he gave his beloved? joh. 3. 16. And this is Paul's comfort, who sometime was a blasphemer, an oppressor, a persecutor, that he was crucified with Christ, and the life that he now lived, was by faith in the son of God: who loved him & gave himself for him: Gal. 2. 20. And one of our 
d Thomas Bilneius apud Foxis in Martyrologio.  own Martyrs, standing at the stake, ready to offer up his body a sacrifice for the confirming of his faith and profession of the Gospel, there rehearsing the Apostles creed, the sum of his belief, when he came to the Article of Christ crucified, in most submiss and humble manner, bended his body low to the ground, and gave God most dutiful thanks, (so great as he could conceive) for this infinite and unspeakable mercy: who by the death of his son had delivered us from out of the power of the Devil, by whom we were taken alive to do his will. Then brethren 
e Augustinus lib. de virginitate cap. 54. 55. 56.  behold the wounds of Christ hanging upon the cross, the blood which he shed dying, the price which he offered redeeming, the scars which he showed after his rising: his head is bowed down to kiss thee, his heart opened to love thee, his arms spread abroad to embrace thee, his body sacrificed to redeem thee. Wonder with thyself, how great these gifts are, weigh them in the balance of thy heart, that he may be wholly fastened of thee in thy soul: who was wholly fastened for thee upon the Cross. And they crucified him.  
This was the purposed intendment of the jews, priests and pharisees, to brand Christ with the greatest infamy they could devise, and that even by the 
f Tanlerus in meditationibus de vita Christa cap. 37.  fellowship (if I may so call it) of those two thieves between whom he was crucified; endeavouring thereby, to persuade the people, that he was guilty of the same offences for which they suffered, and therefore was placed in the 
g jansenius in Harmonia Euangeliorum cap. 143.  midst between them (whereof more afterward) that so he might, not only be reckoned among the wicked, but also accounted as the chief: so foretold of the Prophet Esay 53. 12. Fulfilled accordingly: Mark. 15. 28.  
As Christ the Redeemer of the whole world, took upon his shoulders the burden of the sins of us all, hangeth crucified between two thieves, is laden with taunts and reproaches, and esteemed publicly for a most wicked one, so we by faith in him, and through his absolute obedience are accounted righteous, For he that knew no sin was made sin for us, that we might be the righteousness of God in him: 2. Corinth. 5. 21. In which one divine Aphorism of the Apostle, the whole sum of the doctrine of our Redemption is briefly comprehended. For the Redeemer himself is by way of description expressed (he knew no sin, but was pure, undefiled, innocent: Heb. 7. 26. 
h Christus filius crat carnis Adae, non filius praeuarica●●onis Adae. S. Bernardus in fesso pensecostis serm. 2.  the son not of the sin, but of the flesh of Adam, Luc. 3. 38. and in this place the word (sin) signifieth the vicious habit inherent in our corrupt nature, from which our blessed Saviour was most free) The manner of the redemption (made sin for us) that is, a propitiatory sacrifice, or offering for atonement, a 
i Augustinus in Enchiridio cap. 41. Chytraeus in Leviticum.  phrase of speech taken from the law, Leuit. 7. 2. Osea. 4. 8. The fruit and benefit, (that we might be the righteousness of God in him,) for he came to seek and save that which was lost, Luk. 19 10. who being in the form of God, thought it no robbery to be equal with God, but 
k Non sumpsit modo formam servi, ut subesset, sed & mali servi ut vapularet; & serus peccati, ut paenam solueret, cum poenam non haberet. Bernardus in serm. feriae quartae in hebdomade paen.  he made himself of no reputation, and took upon him the form of a servant, and was made like unto men, and was found in his shape as a man; humbled himself and became obedient unto the death, even the death of the cross, Phil. 2. 7. 8. and putting out the hand writing that was against us, fastened it upon the Cross Coloss. 2. 14. so canceled, and by death overcame him that had the power of death (the Devil) Heb. 2. 14. and dissolved his works 1. joh. 3. 8. For we fell in the hands of the prince of the world, who deceived Adam, made him a Captive, 
l Nam quum dei opere vintulo tenebatur diaebolici operis, apparuit filius dei ut illud solueret, hoc sanaret. Fulgentius ad Trasimundum Regem lib. 1. cap. 5.  and took us as his descended bondmen. But our redeemer came and the 
* Captivator.  usurper was dispossessed; what did he 
m Augustinus serm. de 5. pa●●bus & duobus piscibus.  
The rejoicing of faith.  to the usurper? he laid his cross for the trap, his blood for the bait: and so was taken.  
Therefore far be it from us, and God forbidden that we should rejoice in any thing but in the cross of Christ, Gal. 6. 14. Now this rejoicing is two fold; The one of faith, the other of patience: of faith, when we are persuaded in our hearts, (notwithstanding the greatness and number of our sins) that we are received into favour, reconciled unto God, and saved, because it pleased the father, that in him should all fullness dwell, and by him to reconcile all things to himself, and to set at peace through the blood of his cross, both the things in earth and the things in heaven etc. Coloss. 1. 19 20. And from hence proceedeth that holy boasting of the Apostle, that he spared not his own son but gave him for us all; Who then shall lay any thing to the charge of the chosen? It is God that justifieth; who shall condemn, it is Christ which is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request also for us: And (as it were treading under foot and trampling upon all those extremities, indignities and disgraces, which the world can offer) breaketh out further with joy, what shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? and so forth to the end of the chapter: Rom. 8. 32. 33. 34. etc.  
The rejoicing of patience is, when in any the most grievous 
The rejoicing of patience.  affliction, we humbly submit ourselves under the mighty hand of God, and comfort our fainting souls by the example of Christ crucified, rejoicing that we are made partakers of his sufferings, 1. Pet. 4. 12. For if we suffer, we shall also reign with him, 2. Timoth. 2. 12. So the Apostles when they were beaten with rods, departed from the council (by whose sentence they were adjudged to this punishment) rejoicing that they were accounted worthy to suffer rebuke for the name of Christ: Act. 5. 41. And thus did the ancient holy Martyrs stand affected. 
n Nicephorus Califius lib. 6. cap. 36. Suidas in vocabulo Babilas.  Babilas ready to lay down his neck upon the block, requested this one thing at the executioners hands, even to be buried with the chain, wherewith he was bound; that rising at the last day from the dead, it might appear he once carried it for Christ's sake. And it is very remarkable that 
o Lib. histor. Ecclesiastica. 〈◊〉. cap. 6.  Eusebius reporteth, how the Christians, willingly and (as it were striving who should be the first) having made confession of their faith, offered themselves to death: and receiving the sentence of condemnation, went aside to a place adjoining upon the walls of the City, tied with no other fetters, than the bonds of faith, yet none of them fought to escape, when none watched them, but all, yea one preventing another, put themselves into the hands of the butcher; and while the first were executed, the rest cheerfully sung psalms and praises unto God, waiting their course and place of Martyrdom. Wherefore let us run with patience the race that is set before us, looking unto jesus the Author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Heb. 12. 1. 2. And they crucified him.  
The chief Priests had hired judas the Apostle Matth. 26. 14. 15. who for thirty pieces of silver the price of a 
p johannes Drusius ad 27. caput Matthaei.  slave or bondman, (at so low a rate was he valued,) betrayed his Master: he is brought before Caiphas, charged with false accusations, delivered over to Pilate, that he might pronounce the condemnatory sentence upon him: who though he was found guiltless and innocent, (even by the testimony of the judge himself) in a furious rage they cried out that Barrabas a murderer and desperate villain (the offer being tendered which they would choose) might be set free, and the Lord of life crucified. Neither did the jews overslip any thing, which might either make to his reproach, or increase his torment. For his body was torn with whipping, his head crowned with thorns, led 
q De forma eductionis pleniss. Lipsius do cruce lib. 1. cap. 6. & Petrus Faber somestrium lib. 2. cap. 8.  forth to execution with all disgrace and contumely, is constrained to carry his cross upon his mangled shoulders, (and that the whole for a time, Luc. 23. 26. for else what needed a help to be taken up, and enforced to take a part?) he is stripped of his garments, hands and feet nailed to the cross, which is the peculiar torture of this kind of death, Pilate writeth a title, and causeth it to be set over his head in 
r jansenius in Harmonia evang. cap. 143. Sixtus Senensis sacrae biblioth. lib. 2. Hunc Sinodi titulum Dion Cassius vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caietanus jentaculo prim. quaest. 4. Observation.  scorn and contempt, upbraiding and taunting him, as though he had sought to usurp the kingdom over the jews, and intimating thereby that for this cause he was adjudged to this present punishment, and all to this end, thereby to procure the favour and good liking of the Emperor toward him, as one who defended his Royal authority over the jews against the jews.  
The cruelty of the wicked against the godly is outrageous, and cannot be appeased but by their utter destruction, and therefore are said to devour the poor, as with fire, and to consume them to ashes, Psal. 10. 2. and are described in the holy Scriptures, by such titles as express their conditions, for they are named Lions (Nero's 
s Eusebius Histor. Ecclesiast. lib. 2. cap. 12.  style 2. Timoth. 4. 17. the first who stained his sword with the blood of 
t Tertull. in Apologetico, cap. 5.  Christians, and dedicated persecution against the Gospel) waiters for blood, hunters of their brethren, Micha 7. 2. Cannibals, moneators, Psal. 53. 4. and (in one sum to comprehend all,) such, whose mercies are cruelties, Proverbs 12. 10. clay steepod in blood, as 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictus est obsaevam & lontan naturam Tiberius. Suetonius lib. 3. cap. 57  Theodorus was wont to call Tiberius. The view of the Scriptures, the histories of the primitive Church will afford for confirmation of this, plenty of examples. Wicked Cain murdereth righteous Abel his brother, Gen. 4. 8. (the first Martyr who watered the field of the Church with his blood.) Pharaoh commandeth the sucking infants to be pulled from their mother's breasts, and cast into the river Nilus. Exod. 1. 22. Manasses, while he was yet an Idolater, to other his wickedness added this, that he shed innocent blood, till he filled jerusalem from corner to corner. 2. King 21. 16. It was not a sufficient satisfaction to haman's mind, that Mordecay should be destroyed, but (sparing no cost, by a lavish offer of great sums of money to be brought into the King's coffers) obtained, to have the whole nation of the jews rooted out, Hester 3. 6. and in the day of jerusalems' calamity, the Edomites cry out Raze it, race it, even to the foundation thereof, Psal. 137. 7. and, to descend to the first times of the Primitive Church, the endeavours and practice of the enemies of godliness was to choke 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 qu● tant● amor veteram cognoscere casus) inveni●e est apud Victoreus de persecutions Africa. Bullingerum, in libro de persecutionibus Ecclesiae. In historia persecutionun Waldensium ab anno 155. ad 〈◊〉. 161. & Reginandum Gonsalum in detectione Inquisitionis Hispanica.  Eusebius affirmeth, it far exceeded the credit of any relation. For they rend and tore the whole body with po●●erdes, until the skin was scraped off, they hanged up women naked by one foot, upon certain engines, with their heads downward, without any respect to the modestic of the sex, a detestable spectacle; some they pulled a pieces, having their legs and arms tied to the boughs of trees, bended by force to that purpose; and these, & the like for many years together; in which, every day ten (when the fewest) sometime an hundred men, women & children were unmercifully massacred by these torments 
y Stigelius in 3. partolocorum Theolog. 〈◊〉 Christo, usque ad Con 〈…〉 M. sunt ann● 300. & 〈◊〉 plures. in quibus sueriat 〈◊〉 persecutienos, sed omnium 〈…〉 ●issima sub Dio 〈…〉, quo regnant 〈◊〉 di 〈…〉 bijt, quin Alexandriae ad minimum decem Christiani true 〈…〉 sint.  And it was lawful for every one who had devised any new or strange kind of torture, to make trial of the same upon the bodies of the Christians; so that some were beaten to death with clubs, others with rods, some with whips, many hanged, (their hands tied behind them) and, stretched up with pulleys, pulled asunder by piecemeal etc. And Tacitus reporteth, that Nero 
z Annalium lib. 15 & de hoc intelligoudus est junenalis, satyra 1. lib. 1. ●one Tygillinun 〈◊〉 lucebis in illa.  afflicted them with most exquisitely devised torments, adding thereunto whatsoever might, to their reproach and mockery: as covering them with the skins of wild beasts, that so they might be sooner torn of dogs: and, nailing them to crosses, enwrapped them with combustible matter, that set on fire they might serve to give light in the night: 
a Nauclirus in historia, Generatione 10. Z●gon 〈…〉 in historin politices Constantino poleos. Crusijs in eam annorationes.  Mahomet the second when he took Constantinople, commanded the Christians to be chopped into gobbets, in his own sight, and some to be set up, with a sharp stake thrust throw their secret parts, piercing the ridge bone of the back. The 
b Hot●mānus in bruto sulmine.  Pope of Rome importuned Frances the first, king of France, that the professors of the reformed Religion might have their tongues cut out (by which means they should not complain) and then to be burned. In the 
c Historica narratio de vita & morte johannis Hussi.  Council of Constance, when john Husse was consumed with fire, the Papists finding his heart yet whole, spitted it upon a sharpued 〈◊〉 of wood, roasted it with a new fire, gathered up his ashes, cast them into the River Rhine, that there might not so much as the dust of him (so far as they could prevail) be left upon the earth. Who knoweth not, how, in the memory of our Fathers, (for now I come to touch those things which are incident to our times) they 
d joh. Foxus in martyrologio. & juollus Episcopus Sarisburiensispiae memoriae in defension Apologiae Eccles. Anglicanae cap. 4. sect. 3.  took the infant issuing out of the mother's womb in the midst of the flame, and the executioners with their forks cast it into the fire? that, as the off spring of an heretic, it might burn together with her. Add 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 beds unable to stir, women big with child, and cast them down headlong from the rocks, breaking their necks and crushing their bones in pieces; such, who, with shedding of many tears, and promising large rewards, have begged life: yea buried some quick, and disturbed the rest of others laid at peace in their graves, spoiling them of their winding sheets, and casting them in savage manner to be devoured of dogs. Our ancestors have 
f Epistola sive lebellus supplex ad Ph 〈…〉 m Hispa 〈…〉 Regem, nomine princip● Auriari & ordinum Hollandiae, & Lelaudiae, oblatus.  seen the bodies of the dead digged up, and most despitefully hanged upon gibttets; men alive flayed, and drums covered with their skins: and many plucked asunder with hot tongues. And not to reckon up more of this sort (the remembrance of them is a terror to my soul) he is but a child and ignorant of the history of his own times, who knoweth not, how, from the 
g Vespera Parisime, de quibus versus numeralis annum tam 〈◊〉 stragis denotans (vz 1572) BarthoLoMeVs fLet, qVla GaLL●eVs oCCVbat At Las.  twenty four of August (which day is consecrated to the memory of Saint Bartholomewe) unto the first of December, in Paris and other Cities of France one 
h De haec Laniena vide historiam de statu veligiou● & Reipub. i● Galli 〈…〉 lib. 10. H●●drici Zuinglij Epito●● de Regibus Galli●, in Carolo 9 Th●●num, qui in historia sui temporis lib. 52. minorens numerum ponis; & illsus liberum de hac faeda tempestate, & ●●dium lientia, quod profert lib. 35. non pr●cul ab initio.  hundred thousand of the religion were murdered; and that after a most treacherous and bloody manner. These and the like transcendent outrages may be sufficient testimony, that Rome is that scarlot-coloured harlot, drunken with the blood of the saints Apoc. 17. 6. For by the space of these 
i 
A●glinus in Apocalipsin Bullingerus con 〈…〉 Pij. Quinti Bullam. 1 Testes sisut omnium atatum historiae, qua doc 〈…〉, Papam Reges inter se conconsisse; 〈◊〉 in dominos sicos, fi●os in patrei concitâsse, 〈◊〉 〈◊〉 Authores fuisse, & iuramentis, ut p●●rum astragalis usos; ad●o ut verò dicatur, Pontifices Romans Romulo succedere in parricidiis, non Petro in pascendis ovibus, ut & Adrianus 4. priusquam moreretur, dixisse fortur: Amoninus 〈◊〉 17. § 9  
2 Exempla sint Paschalis secundus, primus bellator, vi●●agni ingenij atque 〈◊〉, 〈◊〉 à religious ad 〈◊〉 conversus est. Platina in Pascals 2. Hunc sequntus Innocentius 3. Budeus in Innocentio 3. Julius 2, qui in Gallias emissurus coptas, ense & clavibus accinctus, in Tiborim proiecit cla●●s, hoc referens, quando quidem Petri claves nihil prodessent, Pauli ensem quem 〈◊〉 ●auxilio futurum: Arnoldus Ferronus 〈◊〉 Gallesarun lib. 3 in Ludovico 12. De juliano Cardinale cicius suasis ruptum cum Turcis 〈◊〉 est & insoliciter pugnatum. Bonsimus rerum Hungaricarum decad. 3. lib. 5. De urbano 2. qui & Turbana dictus est. Abbas Vrsperg●●sis. De ●lijs. Auctinus lib. 5. annalium. Sumptus Pontificis ad Bellum Germanium contra protestants commentora●● Sladanus lib. 17 Thuanus histor. parto prima lib. 2 Quid o●●m & ●●per mach 〈…〉 siut in Augliam nostrem, 〈◊〉 & apud Maisburionsont. Mathaum Parisiensem, Tho. Walsinghamum, T●●dellum de artibus pr●●latorum: Antonium Ciraullam in vita Sixti 5.  
3 De Paulo 3. Bale● in illius vitae De Gregorij 7. & Vrba●● mach●●s contra Henricum 4 Imper. Helnoldes in Chronicis Sclavorum, cap. 28. 29. Abbas Vrspergensis indignum joh. Diasijs cedem descripsis ●●gro libello  
4 Huius sceleris conscij. Bernardus 〈◊〉, Gregorus 7. de quibus Nicholaus Cisnerus De Henrico Lun●●burgico, Simon Schard●● in Hypo 〈…〉. 〈◊〉 Cardinalis. Quid more 〈…〉 sius ad tollendam vitam Di●● Elizabeth● Regi●● nuper 〈◊〉 memory, legere est apud Bilsonum Episcopum Wim 〈…〉 ensim, in i●o cr●di●issimo suo opere contra Apolog●● Catholicorun Anglicanorun. In recenti adhuc memoria sius Henrico 3. & 4. Galliarum Regum pa●●icidia. De quibus 〈◊〉 Galli 〈…〉 Ecclesiae, Tuss 〈…〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6.  
5 Quam in ha● arte p●riti sunt● doce●t apart Mo●neus contra paruas data●. Mach●auellu● in principe suo cap. 18. Gum 〈…〉 dinus l. 1. de Alex. 6. 6 Hae sunt Pontificum art●s. Apologia Catholica contra Federatos, in Regno Franciae part 2. Petrus de vineis passim in epistolis. Simon Scardiuc in Hypomnemate. Cisiacrus. Marsilius in defonsore pacis. joh. Meierius de schismatibus. Et Petrus Crinitus de honesty disciplina. Petrarcha epist. sive titulo epist. 7. & 15. etc.   five hundred years, what 1. evils, 2. wars, 3. murders, parricides, 4. King-slayinges, 5. perjuries, 6. seditions, rebellions, treasons, hath there been in the Christian world, whereof the Bishops of Rome were not either principals or accessaries? And therefore the Apostle doth not without cause marvel, that so great power is given unto them; but let us possess our souls in patience, for God at the last will judge them, and deliver his from the jaws and cruelty of raging Antichrist.  
1. Use. Trust not those who are ungodly & irreligious, neither be familiar with them, howsoever they fawningly slatter you, and pretend love; for they are wolves in sheeps clothing: Math. 7. 15. silver dross laid upon a potshard, and though they speak favourably, yet there be seven abominations in their heart, having one thing ready in their tongue, another close in the mind. Pro. 26. 25. And be well enured with 
k Plinius historiae lib. 11. cap. 44. & similis est Dolonis Gestus apud Homerun, Iliad decima.  joabs salutations who took Amasa by the beard with one hand (a complement of great humility) and used sweet words, art thou in health my brother? but smote him with the other, and shed out his bowels to the ground: 2. Sam. 20. 9 and judas treasonable kisses, Luk. 22. 48. he counterfeited affectionate love, with a pathetical repetition, Rabbi, Rabbi: Mark 14. 15. making a way to the performance of his 
l Leo primus serm. 1. de passi. Lupinofurore, vim sceleris per speciem pacis incipiens, signum traditionis, saeviore 〈◊〉, telis osculo prabuit.  wolvish fury under the show of peace: and gave a smooth kiss a token to betray his master, sharper than any dart. And of such the holy Ghost speaketh by David that their words are softer than butter, but war is in their hearts; smother then oil, sharper than sword; Psal. 55. 21. They are sweet in their lips, and can make many good words and speak many good things, yea weep with their eyes, but in their heart imagine how to throw thee into the pit: and if they can find opportunity, will not be satisfied with blood. Thus are the crafty and foxlike conditions of the wicked described in lively colours, Ecclesiast. 12. 17. The only preservative against these Sinon's (who have every one a Trojan horse in themselves) is, not to trust them jerem. 9 4. For as the Greek orator 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost. orat. 2. contra Philippum.  advised the Athenians, concerning Philip King of Macedon, who lay in wait to ensnare them, and surprise their City, the greatest bulwark to withstand his attempts, was distrust, the strongest sinews of true wisdom: so for Christians the surest means of safety, is (according to the ancient 
n Clem●ns Alexandrinus lib. 7. Stromatum. & simile quid est apud Niss●num de virginitate (si modo illius liber sit.)  proverb of the Church,) to join the serpent with the dove. And this is that direction which our Saviour commendeth to his disciples, that they should be wise as serpents, & simple as doves. Matth. 10. 16. but wisdom must be first and guard simplicity.  
Use. 2 Let us strive with God by earnest prayer, that we may be preserved from such unreasonable men. This was the desire of the Patriarch jacob concerning his two sons Simeon and Levi, (who deceived the Sichimites by a feigned pretence and glozing terms of making a perpetual league and friendship with them, conditionally that they would be circumcised, and then murdered them all, unable to make resistance by reason of the grief of their wounds, and spoiled their goods,) Into their secret let not my soul come, my glory be not joined with their assembly etc. cursed be their wrath etc. Gen. 49. 6. 7. For such be false brethren 2. Cor. 11. 26. unreasonable and evil men, 2. Thess. 3. 2. And the cause why these dregs of the world wherein we live, is so foul and muddy, and such 
o Mala tempora facit nobis contemptus Dei, temporum cursus non facit. Chrysolog. ser. 4●. Non Planetae, non sydera, nos ipsi mutamus re 〈…〉 naturam nostrum iniquitatibus; & quae Deus bona facit munere pictatis suae, nos facimus mala esse moribus malis. Salutanus de providentia Dei lib. 6.  dangerous days in these last times; for they have a show of godliness, and deny the power thereof, 2. Timoth. 3. 5. and are of Hannibal's mind, in whose eyes no ●ight was more pleasing, than a ditch swimming over with man's blood; David's petition therefore may well fit every man, Deliver me O my God, out of the hand of the wicked, and out of the hand of the evil and cruel man. Psalm. 71. 4.  There they crucified him, and the evil doers, one at the right hand and the other at the left. 
A strange spectacle in one place at one time; the guilty and the guiltless are executed by one manner of death: jesus the Saviour and two malefactors are hanged upon their several crosses: of those, one condemned, the other saved. And the very creatures seemed to detest this cruelty showed unto the Lord of life; for the earth now trembled, the sun (the joy of the day) covered his bright shining with darkness, as with a mourning black, the Moon (the night's comfort) is turned into blood, and lost her light, Mark. 15. 33. Matth. 27. 51. For 
p Bernardus sermone in feria 4. hebdomadae poenosae.  then the wicked killed the righteous, and laid their sacrilegious and cursed hands upon the son of God; merciless murderers of men, (and if I may so say) of God himself. At this sight the wholeframe of the world was afraid and astonished, and waxed pale, and all things ready to return to their ancient Chaos and confusion. The jews 
q Isodorus Pelusiora lib. 1. epist. 255. & 256.  purpose herein was, and all their attempts tended to this only end, that Christ being crucified among thieves might be thought partaker of those offences, and accounted the ringleader of the wicked, or at the least be stained by the society of their company: or as the modern Greeks now 
r Alexius Rha●turus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Charlophylax fuit, & quid hoc officij ganus vide joh. Moursinum in Glossario Graeco-barbaro.  speak, (for God hath a remnant of saints, and a Church even in the midst of Mahumetisme) be esteemed as the chief thief, a deceiver and enemy unto God. But they were disappointed of their purpose, and all their subtile-devised counsels made frustrate. For as neither the loathsomeness of the place, could hinder, but that there he erected a Trophy and monument of his glorious victory, nor the stench of the carcases, which lay there putrefied and rotten, abate the sweet smell of his sacrifice, why it should not spread itself over the face of the earth, and ascend up even to heaven: so this infamy and disgrace which is now offered, did 
s Horalogicum Graecum.  nothing at all obscure his spotless glory: for the cross of Christ was a balance of righteousness, between the two thieves, the one carried down to hell by the weight of his blasphemy, the other lightened of his sins, brought to the knowledge of God. Or, as Saint 
r Sermone de passione.  Chrysostome, a just and equal scale weighing out, and trying faith and infidelity; and thereby also intimating the office of his mediatorship, between God and man, between the jews and the Gentiles.  

— 
u Sedulius Poeta Christianus eleganter in carmine pas●bali.  Insontis latere ex vtro● cruentoes  
Constituere viros; meritum licet omnibus unum  
Non faciat similes, similis sententia: namque  
Inter Garnisices sancto pendente latrones,  
Par est poenatrium, sed dispar causa duorum etc.   
The bare and naked act of suffering doth not make us 
Observation.  acceptable to God for the same, but the cause is to be considered. The Israelites died in the wilderness, in many of them God was not well pleased, I. Corinth. 10. 5. Moses also the servant of God died there, and taketh a view of the land of promise from the top of the hill, but tasteth not of the good things thereof, nor entereth into it, Deut. 34. 5. Achab fell by the sword, a just punishment, 1. King. 22. 35. josias also perisheth by the sword, and this is a merciful correction, and is gathered to his 
x Promissio haec cum grano salis est intelligenda. Nam promissiones corporales semper habent annexam conditionem crucis. & m●minit hu●us pugnae Herodorus in Musis. in Euterp. lib. 2.  fathers in peace, according to the promise. 2. Chron. 34. 28. In the same prison Pharaohs servants for their offence against their Lord, are shut up, and joseph with them falsely accused, Gen. 39 2. 20. For in the likeness of the sufferings, there is oftentimes a difference of the 
y Augustinus de civitate Dei lib. 1. cap. 8.  sufferers. Therefore our Saviour Christ doth not absolutely and without exception pronounce all blessed, but with a limitation, 
z Caietanus jentaculo 4. de Beatitudinibus.  such as suffer persecution for righteousness sake, Matth. 5. 10. For there cannot be the truth of Martyrdom, where the truth of God is wanting. Wherefore this is the comfort of the faithful under the cross, For 
a Vox martyrum (Occidimur tota die) Causa Martyrun (Pro te Domino causa tua.) Augustinus in Psal. 43.  thy sake O Lord are we killed all the day long, and are accounted as sheep to the slaughter. Psal. 44. 22. Rom. 8. 36.  
Vain therefore are the swelling boasts of jesuits, mass-priests and Papists, foolish is their cracking of persecution and martyrdom, which they suffer; and the canonisation of them for Saints in this respect altogether ridiculous, a mere toy and mockery. For these disguised Impostors, do undergo nothing for religions sake, but suffer deserved punishment, for their rebellion and sedition against the commonwealth, whose utter ruin and destruction they have plotted. Such 
b Historia tripartita lib. 8. cap. 13.  Martyrs had the Arriant, of whom we read in Church histories. Such were the Donatists mentioned by Saint Augustine, 
c Epistola 167  who sought to scrape up praise for the due correction by severity imposed, to restrain them from outrageous wickedness; being ignorant either throw wonderful blindness, or dissembling by damnable boldness, to know thus much, that none can die the death of a 
d Idem Epist. 61. & contra Crescorium Grammaticum lib. 3. cap. 47. & in Psal. 34.  Martyr, who liveth not the life of a Christian. For grant all to be Martyrs who suffer punishment, from these premises will follow an absurd conclusion, that every Prison than should swarm with Martyrs, every chain should draw a Martyr after it, every gallows should make a show of Martyrs, every one, howsoever executed, should be crowned with glory. But in good earnest to affirm this, were little better than madness itself. Therefore in those sad and woeful times of the Church, the ancient Christians judged him who pulled down and tore in pieces the cruel edict of 
e Aevodius decretorum lib. 5. ad legem Corneliam tit. 13. sect. decima.  Dioclesian and Maximinus, and was therefore put to execrable torment, worthy of the same, and did not enroll his name among the Martyrs; for not the punishment but the cause giveth that honourable title to any. Therefore in this Calendar no place is left for Story and Felton (traitors against their country,) whom notwithstanding, as it were disdaining to rank them in any low order, 
f De visibili Monarchia lib. 7.  Saunders calleth great and excellent Martyrs. No room here for the inconstant runagate Campian, none for Garnet, guilty and convicted of so strange and hellish a treason, as no former age can parallel; except happily he be such a Martyr, as was his miracle, counterfeit, and a wisp of straw. And by no better right may either the youth Chastell, or father Guiguarde, infamous for their bloody and unnatural murders, challenge to have their memories registered in the catalogue of Saints, extolled by 
g In Apologiae pro johann Chastello part 3. & 5. Vindiciae Ecclesiae Gallicanae.  Franciscus de Verrona above the common and usual condition of all other, to be noble Gentlemen, half Gods: and their deeds heroical, and so exempt from any stain of sin. But why should we marvel at all these strange Paradoxes? For 
h Prateolus lib. 3. cap. 19  Petilian worshipped judas Iscarioth who betrayed his Master, as a Martyr, a Devil and the son of perdition joh. 6. 70. & 17. 12. And they shall have good leave to be numbered among the ancient Martyriani, which were also called Satanists, 
i Epiphanius Heresi 80 & Augustinus de heresious cap. 57  because with all submiss humility they honoured Satan, as protector of their lives and governor of all their actions; But let these pass, and receive such reward at God's hands, as is their due. Because such heretofore hath been, and may hereafter be the estate of the Church, that either through the good works and purity of 
k Cyprianus epistola 9  the brethren, she be clothed in white, or died purple in the blood of Martyrs (for among her flowers there be as well roses as lilies) let the professors of Christian religion strive, and with all diligence endeavour, that none suffer as a murderer, or a thief, or an evil doer, or as a busi-body etc. but if any man suffer as a Christian, let him not be ashamed, but glorify God in this behalf, 1. Pet. 4. 15. 16. then shall he undertake a good trial 
l Tertullianus libro ad Martyrs. De his à Gymnastica sumptis vocabulis. Petrus Faber in Agonistica. Et Hyronimus M●rcurialis de arte Gymnastica.  of Mastery, whereof the living God is the chief author, the principal ruler the holy Ghost, Christ jesus the overseer, who hath anointed us with his spirit, and brought us forth to this trial, the reward a garland of eternity, glory in heaven for ever and ever etc.  They crucified him and the evil doers, one at the right hand, another at the left. 
In this action lieth covered a secret mystery. For under these two malefactors is represented the whole body of all 
Crux Christi Tribunal.  mankind, which may well be divided into two sorts, the godly and faithful, who shallbe saved, the wicked and unbeleovers, 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 ●pisiolarum lib. 1. epistle. 255. & 256.  cross, is not obscurely showed unto us, that separation which Christ shall, in that day when he cometh to judgement, make of all men; the faith of the believing thief, being a representation of such as shallbe saved, and the impiety of the ⁿ other blaspheming, a figure of the damned. For he shall appear in the end of the world, in the glory of the Father, and flaming fire, to take vengeance of those who have not known God, and obeyed the Gospel, and to be glorified in his Saints and made wonderful in all that do believe: 2. Thess. 1. 7. 8. Then shall he separate the sheep, and put them at his right hand, and the goats at his left, these shallbe cast into everlasting fire, with the Devil and his Angels, and undergo that dreadful sentence, depart from me you cursed: they shall be put in the possession of the kingdom prepared for them from the beginning of the world, with that sweet 
n Duae sententiae ferentur in judicio ultimo, una pro bonis, altera contra malos; sententia pro bonis haec continet, prim● amabilem vocationem (venite) second divinam benedictionem (benedicti.) Tert. paternam dilectionem (patris mei) 4. remunerationis retributionem (percipite) 5. praemij assignationem, (Regnum,) 6. gloriae praeparationim (quod vobis para●um) 7. ae●ernam 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 ass●ciatio (paratum Diabolo, & Angelis cius.) Albertus' in compendio Theologiae lib. 7. cap. 19  invitation come ye blessed of my father: Math. 25. 31. 32. 34. 41. etc. And from hence two especial doctrines do arise.  
After the ignominies, contumelies, sufferings and afflictions, of this life, God will give, unto those that are his rest and glory; for to every one that doth good shallbe honour and peace and glory: Rom. 2. 10. Glory, in the soul and body. In the soul; for it shall have the knowledge of God & likeness with him, and we 
o Nazianzenus.  shall see him, at the last, as he is: and never be deprived of that sight: 1. joh. 3. 2. face to face 1. Cor. 13. 12. even beholding him (as with the eye) who is neither comprehensible in humane understanding, nor expressible by any word of man. Then God 
p Bernardus in Psal. 91. Sublatis omnibus imperfectionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cu●us nunc est erodore, tunc videbit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuius hîc ect sperare, obtinebit fi●miter id, quô enitebatur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuius est an●●re, tunc diliget perfectè, unde perfecta visio, perfecta dilectio, & perfecta fruitio. Tilenus' 2. part, Syntagmatis Theologici, loco de vita aeterna.  shall enlighten fully our understanding with brightness of wisdom, govern our will and bond it in the limits of righteousness, and quiet our affections so, that they shall repose themselves in heavenly peace; that whatsoever grace hath prepared and begun, glory may perfect; And then we shall be freed from sin and misery. For as in 
q Danaeus de homine lib. 1. cap. 5.  creation we were so made, that we might not have sinned, and by the fall of Adam so corrupted, that we cannot but sin; so being glorified, shall be so restored, that we shall not sin at all. For than shall we be perfectly regenerated, Math. 22. 30. 1. joh. 3. 2. effectually governed in all our actions, 1. Corinth. 15. 28. and transformed into that Image according to which we were first made; that there might be in us 
r Haymo lib. 1. de varietate libr●rum, cap. 1.  light without darkness, wisdom without error, life without death: and be 
s Sancti duplicem glorificationis stolam habebunt, unam sp. alteram carnis: stola sp. in tribus consistit, in cognition, dilectione, & dilectatione. stola carnis in 4. claritate, subtilitate, agilitate, impassibilitate. Innocentius in sermone, de Divo Gregorio: Aquinas in summa partis 3. supplemento quaest. 82. 83. 84. 85.  translated from the glory of believing, to the glory of beholding, and enjoy the fruition of our hope.  
In the body, 
t De his qualitatibus Hol●otus in librum sapientiae, cap. 3. vers. 7.  for that shall be made conformable to the body of Christ, Philip. 3. 21. and furnished with several endowments, particularly laid out and illustrated of the Apostle by opposite terms of mortality, baseness, infirmity, and frailty, which we all so long as we live here, do carry about us. 1. Cor. 15. 43. 44.  
Of both for soul and body shall then be in peace, and honour; and this honour is manifold: because we shall be manifested to be the friends, sons and heirs of God, and coheirs with Christ, Rom. 8. 17. who will commend us before his heavenly Father and holy Angels, and acknowledge we belong to himself, Math. 10. 32. Luc. 12. 8. and place us for ever in the house of his father, the kingdom of heaven, john 14. 23. Math. 25. 34. and make us as it were fellows with the Angels, the spirits of the righteous, and himself, Heb. 12. 22. that we may be with him for ever, 1. Thess. 4. 17. when we 
u Gaud●bi●●● propter loci amaenitat●● quam p●ssidebimus, propter ●ucundam societat●m, cum qua regnabimus, propter corp●ris glorificationem, quam habebimus. Bonaventura Dieta 9 cap. 50.  shall have comfort of the pleasant place we shall possess, of the joyful company with whom we shall live, of the glorification of our bodies which then we shall enjoy.  
And concerning our peace, it shall be peace with God, peace with the elect Angels, peace with men, peace from the Devil, peace from our enemies; quietness without war, and security from adversaries, and all tears be wiped from our eyes, Apoc. 21. 4. clothed in white garments, washed in the blood of the Lamb, and carrying triumphant palms in our hands after many and great tribulations; Apoc. 7. 14. Then our life shall be nothing else but a continual 
x Augustinus Epist. 146. Ibi erit aeterna sani●as, sana aeternitis. secura ●ranquillitus, tranquilla incunditas, incunda foelicitas, foelix aeternitas, & aeterna f●licitas. Prosper.  Sabbath, an endless Halleluiah, and an eternal jubelye, wherein we shall enjoy liberty and rest of our souls in the beholding of truth, love of goodness, assuredness of eternity; sorrow shall be forgotten, joy shall be perpetual, all grief and mourning removed, Esay 35. 10. and we satisfied with the fullness of God's house, and drink of the rivers of his pleasures, Psalm 36. 8. For this present life 
y Basilius magnus in Asceticis  is the place & time of labour and combat; that to come of the Crown and reward in the new heaven and new earth, in which Righteousness shall dwell and we enjoy those good things which no eye hath seen, nor ear heard, nor can enter into the heart of man, 1. Corinth. 2. 9 so 
z Vitae aeternae beatitudo, omnem sermonem effugit, omnem sensum humanae mentis excedit, desideria & veta transgreditur: acquiri potest, aestimari non potest. August. Trinitate Dei, lib. 22. cap. 21. Vide loco Apostoli josephum Scaligerum in notis ad Eusebium.  great as cannot be measured, so many as cannot be numbered, and so abundant as cannot be comprehended.  
Let us learn to possess our souls in Patience, Luc. 19 21. and humbly with willingness undergo the calamities of this life, in hope of a better hereafter; so the Apostle, pressed out of measure, passing strength, 2. Corinth. 1. 8. wiped 
a Gregorius Magnus' moral. lib. 8. cap. 8.  away with the assuredness of reward (as with a towel) the fullage of all his suffered calamities; for the afflictions of this present time, are not worthy of the glory that shall be revealed unto us, Rom, 8. 18. And in truth there is no reason which may induce us to look for joy upon earth, it is the valley of tears, & the place of temptation; here is the race, else where the garland; here is the battle, in heaven the victory, into which we must enter by many tribulations, Acts 14. ver. 22. and follow the steps of Christ our Lord and captain, (who thus dedicated the way, Luc. 24 26.) and be made conformable unto him. Rom. 8. 29. both in bearing the cross and shame, (you shall drink of my cup) Math. 20. 23. and in the enjoying of glory and honour, Luc. 22. 29. (I appoint you a Kingdom as my Father hath appointed me.) And in a 
b Rharturus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  resemblance of this, Moses commanded to eat the Passeover with sour herbs, thereby insinuating, that all who will be united with Christ, must endure sorrow and grief in this world, 3. Tim. 3. 12.  
Let us 
c Augustinus tractatu ultimo in evangelium johannis.  earnestly desire another life, and strive with all 
Use. 2.  endeavour, how we may come from labour to rest, from faith to fruition, from the way to the country, from action to contemplation, and at the last to that kingdom, in which is light without darkness, good without evil, 
d Idem in soliloquijs.  youth never waxing old, life endless; where beauty shall not fade, love decay, nor health become feeble nor joy decrease; in which no grief shall be felt, no mourning be heard, no discomfiture seen, no evil feared, all delight enjoyed, because in it is the possession of all good; which is, to behold the face of the Lord of hosts. And to conclude with the words of an ancient Father, Those who are made partakers of this 
e Haymo de variet ate librorum sive amore coelestis patriae. cap. 1.  blessed life, do behold the author of their happiness, unsatisfied with the same: and, assured of that estate, are secure of their continuance in it: filled with unspeakable joy do with a foruent and untyred endeavour, serve their God: so blessed, that they neither desire to be nor can be more blessed, etc.  
If we 
f Bernardus in meditationibuc cap. 16.  love so much this frail and brittle life, wherein we live with great trouble, and by meat, drink and sleep, 
Use 3.  hardly satisfy the desires of the flesh: how much more should we take pleasure in eternal life? where we shall undergo no calamity, in which is exceeding joy, great happiness, happy liberty, happy blessedness; when men shall be like the Angels of God, and the righteous shine as the sun in the kingdom of their Father; how surpassing (thinkest thou) shall the brightness of the soul be, when the bodies shall be glistering as the Sun? Paul wished with an earnest desire, to be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de nativa huius verbi significatione, johannes Lwenclaius, in suis ad Nisseni libellum, de hominis opificio, annotationibus.  dissolved, and to remove out of the weak and frail house of this mortal life, that he might dwell for ever with God the eternal creator, and jesus Christ his redeemer. Philip. 1. 23. Let us therefore run speedily with the Apostle unto the goal, 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 breathless sighs of our soul. For God the Father doth expect us as his children and heirs, that he might set us over all things: God the Son expecteth us as his brethren, and coheirs with him, that he might present us unto the Father (the fruit of his birth and passion:) God the holy Ghost expecteth us, who is the love and gracious goodness, by which we were predestinated from all eternity, and (no doubt) will have this benefit fulfilled, the whole company of heaven attendeth for us, and desireth our coming. Let us therefore ourselves in most earnest manner desire and long for the same.  
The wicked shall be tormented with such punishment, as 
Another observation.  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. Generality of the punishment of the wicked.  conceived nor expressed; and in that day of revelation and the just judgement of God be inflicted upon them: which the Apostle expresseth under the terms of Anger, wrath, tribulation and anguish. Rom. 2. 9 10. intolerable, and above measure grievous; and that in respect of the generality, diversity, sharpness, and continuance of the same, and the company among and with whom they shall be suffered. All which several points may easily be confirmed, by the testimonies of holy Scripture (the pure fountains of Israel,) without borrowing any thing from the muddy puddles of human conceit. Therefore, for the generality of these punishments, it is of large extent, reaching to the soul and body, to all and every several parts of the one, and sundry faculties of the other, when both shall be cast into hell fire. Matth. 10. 28. The diversity is 
Diversity.  manifold; fire unquenchable, the worm never 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 poenarum diversitate. 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, wailing, gnashing of teeth, Luc. 13. 28. outward darkness, Matth. 22. 13. and those inflicted according to the proportion of the sin. Therefore our Saviour Christ saith, it shall be easier in the day of judgement for Tyrus and Sidon, Sodom and Gomorrha, then for Bethsaida, Corazim and Capernaum despisers of the Gospel, Matth. 11. 21. etc. The sharpness unestimable; for hell, and the unsufferable torture of the damned, doth without mercy afflict those, whom it once taketh hold of; in so much that men (for the greatness of the pain) seek death and cannot find it, desireth it, but it fleeth from them Apoc. 9 6. And a lively example is 
l De hac paraboli vide plum & mo●eratum judicium Augustini lib. 8. de Genesi ad lineram cap. 5. Continuance.  propounded unto us in the person of the rich glutton, who by his gesture and the effects, showeth the exceeding greatness of his intolerable torment; and is said, to desire but a little refreshing, a drop of water, and cannot obtain it Luc. 16. 24. The continuance, that is endless; for the punishment though 
m Gregorius Magnus homilia 6. in Ca 〈…〉 cum Salomnus. Paulinus de obitu Celsi. Dorotheus doctrina 12.  never so great yet would be tolerable, if there were hope to those miserable wretches of deliverance: but from this they are eternally excluded, Wisdom. 3. 13. the tormenting fire shall be unquenchable, Matth. 13. 30 the shame everlasting Dan. 12. 2. the destruction eternal, 2. Thess. 1. 8. the smoke of the torment shall ascend for ever Apoc. 14. 11. neither are the 
n Augustinus serm. 57  tormentors, at any time wearied, 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 renewed, so destroy that it preserveth; and the life of those miserable ones made immortal, that their punishment might be endless: and that justly. For man sinned against the eternal, infinite God, therefore must the punishment of the offence be eternal and infinite; and he 
p Agitola est haec quaestio Augustini temporibus, an iniusium non sit, pro peccatis, quamlibet magnis parmo tempore patratis poena damnari sempiterna. lib. 21. de Civitate Dei, cap. 11. Albertus' in compendio Theologiae lib. 7. cap. 21.  worthy, whose life was dead in sin, that his death should live in torment. And this is agreeing with the strict justice of God, that they should never be freed from punishment, whose mind in life was never free from transgression; neither should they have any end of revenging pain, who, while they might, would never make an end to provoke God by offending; woe to those, for whom those hellish torments are prepared; better they had never been borne, then ever be enwrapped in them. The society and 
Society.  company with whom they shall be, are the Devil and his Angels Math. 25. 41. thrust down into hell, delivered to the chains of darkness, reserved to damnation, 2. Pet. 2. 4. to everlasting chains: jud. vers. 6. where the 
q Bernardus in sermonibus.  satire shall call to his fellow (one to another, devil to devil) smite, tear, rent, kill, spoil: Esay 34. 34. where the wicked shall have no rest, night nor day Apoc. 14. 115. but be always in sorrow and mourning; where 
r Hugo de anima.  shall be grief intolerable, incomparable stench, dreadful fear, death of soul and body, without all hope either of pardon or mercy.  
This may serve for an effectual and piercing sermon of 
Use.  repentance, and be as the loud voice of a crier in the wilderness of this world, sounding into the ears of man, Amend. For the wicked shall go to hell, and all the nations that forget God, Psalm. 9 17. Fruitless trees are cut down, and cast into the fire, Math. 3. 10. Listen therefore, and be attentive unto the Apostles admonition, Take heed Brethren, lest there be at any time in any of you an evil heart and unfaithful, to departed from the living God: but exhort one another daily, while it is called to day, lest any of you be hardened by the deceitfulness of sin, Heb. 3. 12. For this life is but a nest of of straw and clay soon shaken a pieces; many have seen a fair bright morning, who never beheld the evening (as the Sodomites Gen. 19 24.) upon many the Sun hath set in the evening, to whom it never appeared rising in the morning. So was it to the rich glutton in the Gospel Luc. 12. 20. And, for this cause, let us live soberly, justly and godly in this 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  now present world, Titus 2. 12. For now is the acceptable time, now is the day of salvation, 2. Cor. 6. 2. here life is either lost or kept; and what shall it profit a man, to get the whole world and lose his soul? Matth. 16. 26. And therefore let us work forth our salvation with fear and trembling. Philip. 2. 12. and be careful, least at any time, our hearts be overladen with surfeiting and drunkenness, and the cares of this life, etc. Luc. 21. 34. And so I close up this point with the holy prayer of the Apostle, The God of peace sanctify us throughout, that our spirits, and soul and body may be kept blameless unto the coming of our Lord jesus. 1. Thessal. 5. 23.  But jesus said, Father, forgive them, they know not what they do. 
Hitherto hath been opened some antecedent circumstances of this prayer, now followeth the prayer itself, which Christ made upon the Cross. In which, as in the rest, nothing is of little respect, nothing to be neglected. Among 
s Pelargus in 7. Christi verba.  men it is usual, that we observe carefully the last words of our friends, especially such as are uttered upon their death beds, and esteem them either as 
t Plato in Apologia Socratis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prophecies of future events, or as testimonies of their nature and faith; for, that one day of our departure from hence, doth as it were give sentence of the quality of all the days before past. Therefore some called the testaments and last wills of men, the looking glasses of their conditions. Much more are those words of Christ remarkable, and worthy deep consideration, uttered then, when he was ready to undergo and suffer a shameful death, for the reconciliation of our sins: and are as the swan-like song before his funerals; and that not only an evident witness of his innocency, patience, and other virtues, and certain infallible proofs of his tender love toward his Church, and wholesome instructions how we may die well and happily, but also the perfection of all those actions, which are propounded unto us for imitation. The Holy Ghost hath vouchsafed to record in Scripture, the last speeches of the Saints, as of jacob, Gen. 49. 1. 2. etc. Moses, Deut. 31. & 32. joshua, 24. David, 2. Sam. 22. & 23. Zachary the son of jehoiada 2. Chron. 24. 22. Stephen Act. 7. 6. In all which though there be something worthy especial note, yet above all, these passing speeches of jesus Christ our Saviour, Apostle and highpriest of our profession, Heb. 3. 1. are deeply to be engraven in our hearts. To come then to the doctrine and instruction of this place, nothing is here done without the will of God; for it is expressly said of the Apostles in their prayer, after they were cast out of the Temple and sent away, with sharp threatening, by Annas, Caiphas, the Elders, Scribes and others of the kindred of the High Priest, that whatsoever he suffered, was before determined by the counsel of God to be done, Act. 4. 28. Therefore in his great extremities, and agony in the garden, Math. 26. 39 where he sweat blood, and the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  clodded drops trickled upon the earth, Luk 22. 44. (an example singular, and without Parallel:) he acknowledge God for his loving Father.  
When we wrestle and struggle with most grievous calamities, and be compassed about with greatest sorrows; yet even then, we must undoubtedly persuade ourselves, that God standeth no less kindly and graciously affected toward us, then if we did enjoy the greatest worldly ease and pleasure that could be, and were free from all trouble and grief whatsoever; for whom he loveth, he doth chastise, Prou. 3. 16. And the greatness of his love appeareth thus; for we are now corrected, that hereafter we might not be condemned, 1. Corinth. 11. 32. and feel the Rod of a father to amendment, not the sword of a judge for punishment. And therefore the Apostle informeth us after this fort, my Son despise not the chastening of the Lord, neither faint when thou art rebuked of him; for he scourgeth every son whom he doth acknowledge; if you be without chastisement, whereof all are partakers, then are you bastards and not children. Moreover, we had the fathers of our bodies, which corrected us, and we gave them reverence, should we not much rather be in subjection unto the father of spirits, that we might live? for they verily for a few days chastised us for their own pleasure, but he correcteth us for our benefit, that we might be partaker of his holiness, Heb. 12. 5. 6. 7, etc. And hereby is brought to pass that many eminent virtues do spring up, and flourish in us; as Faith, 1. Pet. 1. 5. 6. Prayer: Esay 26. 16. Patience, job 1. 21. Humility, 2. Chron. 32. 26. Obedience, 2. Sam. 15 25. 26. And David (else where) doth freely and from his heart acknowledge, that before he was afflicted, he went astray, and therefore, good that he was troubled, Psalm, 119, 67. 71. For as the stars shine brightest in the darkest night, and sweet spices when they are bruised, smell most pleasantly: so true Christian profession is most apparent under the Cross; Therefore we glory in tribulation, saith the Apostle, Rom. 5. 3. For God striketh not, with a purpose to wound, but heal; and he is not more acceptable, amiable, pleasant, and familiar, then after he hath made trial of us, by some means or other: and the sun of his favour and love doth not at any time shine out more clearly, then after a showrie, dark and tempestuous day. But of this point more hereafter.  
Let us not then grow out of heart, though we do undergo many calamities, and suppose that God's favour is less towards us, when we be hardly handled under them. For 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clemens Alexand.  nearest to God, fullest of sorrows. A Christian is a 
x Christianus Crucianus Lutherus.  Cross. bearer; and (as one 
y Seneca de providentia, ca 3. 4.  no Christian spoke, in this respect not unchristianly,) father's and mothers do not, in one and the same manner. show themselves loving and indulgent to their children, etc. and God beareth a fatherly mind and affection towards good men, and putteth them to labour, sorrow, losses, that so they may gather some strength, and betrayed and hardened, fitted for himself; and this is no cruelty, but a conflict. Righteous Abel dedicateth the Church in blood, Gen. 4. 8. Great Elias is weary of his life, and betaketh himself to the wilderness for fear of jesabel, 1. King. 19 4. God's delight, josiah falleth by the sword, 2. Chron. 35. 24. john, than whom none was greater among the begotten of women, Luk. 7. 28. he who 
z Chrysologus, serm. 91.  rejoiced in his mother's womb, and declared Christ before he was borne, 9 murdered in prison; with whose innocent blood, Herod besprinkled his table, and defiled the feast of his birthday, at the request of a wanton dancing Minion, Math. 14. 10. Let us then run with patience the race that is set beforeus, Heb. 12. 1. that when we have finished the course, and gotten the goal we may obtain the garland of righteousness in the day of reward. 2. Tim. 4. 7  Father forgive them. 
This is the holy and sacerdotail 
a Polycarp. Lizorous, de passione.  prayer of Christ our high Priest, when he offered himself the true paschal Lamb once upon the altar of the Cross; herein showing the incomparable 
b Theophylactus in locum.  greatness of his meek love; and maketh this supplication, and that for his enemies, as was foretold, Esay, 53. 12. for his accusers, for the soldiers, by whose labour he was nailed to the Cross, by whose cruelty he suffered most sharp pains, by whose violence all the parts of his body were stretched, and both his hands and feet pierced with nails: yet for all this he breaketh not forth into any impatiency, maketh no bitter complaint against them; but now bethinketh how he may obtain their pardon, and procure the salvation of their souls. A 
c Anselmus in speculo Euangelici sermonis sive stimulo amorous, cap. 12.  speech of great patience, of much sweetness, of ineffable love; a speech of blessing, such a one as hath not been 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 feel the reproaches of his enemies, but showeth compassion upon those, of whom he suffered his passion, heals them of whom he is wounded, giveth life to those of whom he is killed; for he 
d Leo primus serm. de passione. c. 19  that came to forgive the sins of all that do believe, doth not exclude from his indulgence and pardon the outrageous and desperate offence of the jews. Mercy prayeth, that misery might learn to pray. This action of Christ is our instruction.  
We must not only be glad, that the prodigal wandering 
Observation.  son, findeth the way again to his father's house; but pray also, that such as be dead in sin, may be quickened to righteousness, Luke 15. 24. For true love seeketh nothing but the glory of God, and the salvation of others. Thus Abraham often with great humility, and earnestness becometh a suitor for the unclean Sodomates, Gen. 18. 23. and Moses obtaineth mercy for the rebellious Israelites, who rose up against him, Numb. 14. 13. and had rather be blotted out of the book of life, then that they should die. Exod. 32. 32. Samuel when he was causelessly removed from his dignity and government, yet thinketh it a sin that he should cease to pray for this people, 1. Sam. 12. 23. And from h●●e proceeded that pathetical and compassionate complaint of the Prophet, Oh that my head were a fountain, and mine eyes a river of tears, that I might bewail day and night the destruction of my people. jerem. 9 1. For the Godly do, and must especially aim at this, that the wicked might leave his ways, and the unrighteous his imaginations, and the glory of God be advanced among the sons of men. Aspring which ariseth upon the top of a mountain, doth easily send down his waters unto the low valleys: and where the love of God is grafted in any man's heart, it cannot but bud forth and spread his branches, in showing charity towards his neighbours. And therefore are the precepts concerning these two, so married together, that there can no divorce be made. Thou shalt love the Lord thy God with all heart, etc. and thy neighbour as thyself: Materially, in respect of the matter whereabout this love is occupied; that as thou bearest the tenderest affection toward thine own soul; so shouldest thou do to his; and finally, for the same end for which thou lovest thyself, that is, for them obtaining of Grace now, and the enjoying of glory hereafter, Philip. 1. 8. 9 10. 11. etc.  
The punishment of the 
e Arnoldus Carnotensis de 7. ultimis Christi verbis.  Cross must be both a medicine and example unto us. Christians ought to learn of Christ to love their enemies, and so much as lieth in them procure their good, and labour to bring them to eternal 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. love your enemies, bless them that curse you, pray for them that hurt and persecute you; be perfect as your heavenly father is perfect. Where the pattern propounded, (as your heavenly father etc.) doth not signify equality of perfection, but prescribeth the Rule of imitation: (Love) this requireth the affection of the heart (pray) the duty of the tongue (do good) the work of the hand. For in the greatest and deadliest enemy that can be, 1. there is the same nature common to him and us; 2. the fault he hath committed; 3. the want whereunto he may fall. Nature, because the work of God, is to be loved; the fault by which he hath offended, prayed for; and his want to be supplied, that so we may be like our heavenly 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 lovest thine enemy, thou art not only the friend but the son of God; but if thou love him not, neither canst thou have God merciful unto thee. 2. We have the example of God, an effectual motive; for he so loved the world joh. 3. 16. (men, weak sinners and his enemies) that for such he gave his beloved son, Rom. 5. 6. and the son gave himself, an offering and sacrifice of sweet smell unto the father. Eph. 5. 2. And it is observed by some Divines, 
h D minicus à part. 〈◊〉. 2. part. 2. serm. 23  that then he saluted judas by the name of friend, when he came to betray him, and execute in deed that wickedness he had conceived in mind. Math. 26. 50. esteeming him so to be, because he reached unto him that cup, whereof the father had decreed he should drink: thereby teaching, that we should also patiently suffer those who doevexe & wrong us, for they do but offer unto us that cup whereof Christ hath begun; and the servant is not above his Master, joh. 15. 20. Suppose a father had a son sick of a frenzy, he raileth and striketh at him, who cometh to visit and comfort him: he is grieved to see the extremity of his son, sorroweth for it, and beareth all things with patience, thinking with himself, this is not the forgetfulness of duty in my son, but the vehemency of his sickness. And even so speak thou, the man hath not done this, or spoken thus and thus, but his malice; love nature: accuse corruption. But 
i Sermo imeryti Authoris de Martyr bus, qui inter Augustinianos reperitur de sanctis. De exceptionibus irreconciliabilium Theodoricus in Analysi Euangeliorum Dominucalium, diminica 6. Trinitatus, part 2. observatione 4. & dominica 22. obser. 7. plenissimè exantiquis Patribus, Augustino precipuè & Chrysestoms.  happily thou wilt say with thyself, he hath dealt so evil with me, that I cannot love him: but consider what hast thou done to God: For if thou do narrowly sift thine own conscience, and search every corner thereof diligently, thou shalt find thy sins, without comparison, greater against God than any man's are, or can be against thee. 3. The holy Saints 
k Augustinus sermone 68 de tempere.  treading the steps of their Lord and Saviour, have gone before us in this duty. Blessed joseph requited not his brethren with answerable unkindness, who sold him for a slave, but showed unto them all sweet love that possible could be: kissed every one of them, wept upon their necks, bestowed many benefits, and was most kind both while their father lived, and after he was dead Gen. 45. 15. & 50. 21. Faithful Moses passing by the contempts of the people, when they would have stoned him, mindful of the divine love towards man, made such vehement intercession for them, that he desired to be blotted out of the book of life, so they might be saved, Exod. 32. 32. David, a man enriched with singular endowments of virtues, when Shemei ray led upon him to the face, gave place to revenge, left that to God, and repressed his own affection, 2. Sam. 16. 12. Therefore he confidently spoke that which no man ought to do, but with fear and trembling; if I have rewarded evil to him that had peace with me, (yea I have not delivered him that vexed me without a cause) then let the enemy persecute my soul, and take it. Psal. 7. 4. Stephen the first Martyr, and a glorious follower of his Master, when he was beaten down with a shower of stones, prayed for his enemies, and upon bowed knees, and all his force cried: Lord lay not this to their charge. Act. 7. 60. This and much more hath Saint 
l Idem serm. de tempore 5. & 68  Augustine left written unto us. 4. Add 
m Tanlerus Institutionun cap. 31. & rationes particulares septem affert, propter quas Christus judam proditorem benign tulit. & 17. quibus nos iucitemur ad inimicos diligendos, quarum omnium summam, paucis complecti sum conatus.  further, our enemies taken at the worst, and to be more malicious than we conceive of them, yet they are created according to the image of God, as well as we. Gen. 1. 27. and they have him also their heavenly Father; Christ, by taking our human nature upon him, and suffering a most cruel death, offered indifferently his love to both. And to conclude, let us thus resolve ourselves humbly to bear our adversaries and those that hate us, as a deserved scourge of God, sent for the chastising of our sins; and be persuaded that it proceedeth from his love: Those that walk after this rule, peace is upon them, and mercy etc. Gal. 6. 16.  Father forgive them. 
O blessed word, 
n Bernardus de passione Dom. super illis verbis joh. 1. 51. Ego sum vitis vera.  beseeming the Word of the heavenly Father: this good teacher practiseth his own precept, doth that which he commandeth, and prayeth not only for his persecutors, and malicious accusers, but also for his merciless and barbarous murderers. Let us then consider the form and manner of his prayer. Children when they will entreat any thing most affectionately, are wont to use the name Father in their requests, that so calling to remembrance that natural love, which is engrafted in the heart of a Parent, they may the more readily obtain their petition. So our Redeemer, good and merciful, and of great kindness unto all, though he knew, that his Father did always hear him, yet that he might make known unto us, with how great an affection he prayeth for his enemies, prefixeth this sweet name. As though he should have said; Father, I do entreat thee by that love, by which we are one, that thou wouldst hear me for these my crucifiers, and pardon them; acknowledge the love of thy son, and forgive mine enemies. (Forgive) 
o Gutuarade monte Caluariae cap. 3. 4. 5. 6.  Oscared word, O blessed speech, which was made of the son, uttered from the tree of the Cross, powered forth amidst many sighs, received of God, washed with the blood of Christ, and offered with the tears of the Redeemer. For he saith not, (Lord) but (Father) forgive them. The name of Lord is full of fear and dread, the name of a Father amiable and procuring love; whereof it cometh to pass, that he who is named Father, is bound to answer accordingly, and not deny the request of the petitioner. Again (Father forgive) absolutely without condition, not (if thou wilt, forgive;) ask pardon not according to the rigour of justice, but of favour and mercy. And thus with greater 
p Rabanus.  earnestness he prayeth on the Cross, for his crucifiers; then he did in the garden for himself. For there conditionally, Father, if thou wilt, let this Cuppasse from me; here now absolutely (Fongive them.) Them, (asuite and supplication not for any one in particular, but generally for all:) for he is the lamb of God, who taketh away the sins of the world joh. 1. 29. Neither did he say to that harlot Mary Magdalen, thy sin is forgiven thee, but sins: Luc. 7. 48. without exception of number, or greatness. (Forgive them) them? whom? those, by whose hands he was apprehended; of whom he was scourged, spitted upon, shamefully reproached, crowned with thorns, given gall to drink, laden with his cross, constrained to carry it, unmercifully strucken through in his hands and feet with nails, and at the last lifted up on the same, for these he prayeth, that they might not incur the wrath of God, and suffer deserved punishment. For he did not regard that he suffered death by their means, but for their salvation. He saw among them such who belonged not unto him, many 
q Augustinus tract. 31. in johannem.  who were his; and for their sakes is this request made. A wonderful thing. The jews cry, crucify: 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrissost. Homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda in Marcum, apud Pelargun in Questionibus in Matthaei evangelium.  Christ, forgive; great was their sin, but greater was thy love o Lord. That blood which they wished might be upon them and their children, the son of God prayeth might be for them. When Moses and Aaroa 
s Origenes in Matthaeum.  beheld the wrath of God kindled ready to devour the people, they hasten into the Tabernacle, the one to pray, the other to sacrifice; and became mediators between God and them. That which these two did in the wilderness, the same Christ performed in mount Calvary. For when he saw the elements troubled, the lights of heaven darkened, the earth tremble, and all creatures in a sort prepared to be revenged upon the wicked unjustly putting him to death: he stoppeth their course and withholdeth them from the intended purpose: Father forgive them.  
None 
t Augustinus tractatu 31. in johannem.  now can despair to obtain pardon of his sins, when he doth remember that those who killed the Lord of life, are washed from their sins with the blood which they shed. Of these, three thousand are converted by one sermon of Peter's, believe and repent, Act. 2. 41. They 
u Bernardus serm. 3. super Missus est.  cannot perish for whom the son of God hath prayed, that they might not perish: for whom the Father hath given the Son to death, that they might live. Righteousness and 
x Arnoldus Carnotensis de septem ultimis Christi verbis.  peace are met, and kissed each other, and Christ hath made himself a faithful pledge for us captives; and the Letter Patents for the pardon of the sins of mankind, is strongly confirmed, written, in the Parchment of Christ crucified, with his own blood, and until this day, the scale thereof perfect, even the wound of his side, which he presenteth always in the sight of his father. And therefore our Testator hath conveyed the perpetual inheritance of this mercy & grace unto all succeeding posterity, etc. Let us not then utterly be dismayed, and cast down, seeing we have such an Advocate, jesus Christ the Righteous, 1. joh. 2. 1. making intercession for us. Rom. 8. 34. and, abiding for ever, hath a Priesthood which cannot pass from one to another; wherefore he is able perfectly to save them which come unto God by him, etc. Heb. 7. 24. 25. and calleth all who labour, be heavy burdened, and groan under the heavy weight of their sins, and promiseth rest unto them, Math. 11. 28, 
y De hac scripturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est johannu Gersonu Tractatus.  For there is no malady, which the Almighty Physician can not heal; and therefore Cain did God wrong, when he said his iniquity was greater than could be forgiven, Gen. 4. 13. yea, that horrible fact of judas, (the superlative of all wickedness) when treacherously he betrayed his Lord and Master, did not 
z Ambrose de Poenitentia, Nyssenus in ratione contra eos, qui alios acerbius judicant, Augustinus in libro 5. Homiliarum, homil. 27.  shut him out of heaven, and from hope of mercy, but his impenitency and despair after the deed committed, when he became his own executioner, Math. 27. 5. & Act. 1. 18.  
Let us strive therefore to be resolved of the love of God towards us; who is so 
a Fulgentius Epistol. 7. cap. 4.  good and merciful as he is Almighty, and infinite; but neither the goodness of the Almighty can be overcome, nor the mercy of the infinite brought to an end. Let us then take words with us, and turn unto the Lord, & say unto him: Take away all our iniquity, and receive us graciously, Osea, 14. 3. For with him is compassion, Dan. 9 9 He is the father of mercies, and the God of all comfort, 2. Corinth. 1. 3. and of forgivenesses, Nehem. 9 17. to whom if we confess our sins, he is faithful and just to forgive them and gurge us from all iniquity, 1. john 1. 9 faithful, 
b Grineus in primam Epistolam johannu.  showing himself so to be, when he fulfilleth his promise of pardoning offences: just, requiring the Righteousness of Christ, which is made ours by imputation, and testifieth his justice to be satisfied, etc. For the case 
c Sidonive Apollinaris, lib. 4. Epist. 14.  doth not so stand with us, before the heavenly judge, as before an earthly; for whosoever to this confesseth his fault, he is convicted from his own mouth, and receiveth the sentence of death: but he that acknowledgeth his sin unto God, is cleared and absolved: Therefore let us open unto Christ the putrefied sores and rotten ulcers of our consciences, for he will heal them; and come with boldness unto the throne of Grace, that we may receive mercy, and find grace to help in the time of need, Heb. 4. 16. Of this more hereafter in the third word of Christ; and of it I have spoken in the Exposition upon Psal. 130.  For they know not what they do. 
What is it oh Lord thou 
d Arnoldus Carnotenjis, de 7. ultimis Christi verbis.  sayest? thou accusest not these thy cruel adversaries, thou seekest not revenge, thou excusest, thou dost extenuate and lessen the greatness of their conspiracy, and take from the wicked their hereditary burden; thou dost not lay against them their malicious offence, but rather judgest it to be pardoned, because thou dost affirm it ignorantly committed: but where is that which before thou spakest; If I had not come and spoken unto them, they should have had no sin but now they haveseene and hated me and my Father, john 15. 22, They saw indeed and hated thee, and every Sabbath read and expounded those things, which Moses and the ancient Prophets writ of thee. Thou goest into their Synagogues, and (as was apparent) didst expound the book of Esay; not as one receiving understanding from the writings of others, but from the abundance of the spirit in thyself, Luke 4. 17. How could they be ignorant of thee, when they themselves asked the question; how thou knewest the Scriptures and never learnedest them? john 7. 15. And this indeed was a sufficient proof of thy divine wisdom, that they did not at any time see thee ascholler, learning the principles of knowledge in their schools, and yet themselves bare witness with astonishment, of thy skill in the law, and approved the same, Math. 13. 55. And what reason can there be of doubt? what cause of ignorance? when the blind receive sight, the lame walk, the lepers are cleansed, the dead arise, the Gospel is preached to the poor. But neither persuading signs, nor miraculous works can prevail with such who are obstinate, and will not understand: and although the 
e Calvinus in Harmonia Euangeliorum. Pareus in 1. Cor. 2. 8.  authority of the Mediator did remove the weight of this great and heavy offence, yet the rebellious and stubborn infidelity was not excusable of itself. But when Christ beheld the people and the soldiers, with a blind and furious violence to rage against them, though they were not acquitted in respect of their ignorance, yet he did so pity them, that he became a suitor entreating for them. In the mean time knowing that God would be the just revenger of this wickedness, left unto him the judgement against these desperate transgressors. For it is very probable, that he prayed not indifferently without exception for all, but for the wretched and seduced multitude, who were carried away headlong with an inconsiderate zeal, and no deliberate and purposed malice: And 
f Bernardus de passione Domini, cap. 8.  questionless this prayer of his was heard of the heavenly father, whereby it came to pass, that many drank of that blood to salvation which before they had shed.  
Among many instructions which from hence might be observed; As first, that there be two kinds or sorts of sinners; one voluntarily offending against the check of their own conscience, and of purpose with deliberation, wittingly and willingly running into all kind of evil, and defiling themselves: another, transgressing of weakness and frailty, seduced by the devil, and corrupted by his subtlety; and yet 
g Idem in tractatu de praecepto, & dispensatione.  this not altogether excusable, nor exempted from punishment: for man should not be ignorant of God his Creator and Redeemer, yet he spareth, knowing our weak condition, Psal. 103. 14.  
Secondly, we may learn by this example of Christ not too far to aggravate and augment the offences of a'ny. For he frameth an excuse for his adversaries, and when he might have given them over to eternal destruction, doth diminish and make less the heinousness of their sin.  
Thirdly the Scribes and pharisees did sit in Moses chair, who wrote of Christ, the Priests and people were auditors of his heavenly doctrine, and beholders of his strange miracles, which did testify of him, john, 5. ver. 36. so that they could not be ignorant who he was: but the saving knowledge of Christ is an especial gift of God, exceeding all human apprehension; so that if he do not vouchsafe to open the eyes of our understanding, we cannot but continue in darkness; wherefore when Peter had made that true confession, how jesus was that Christ the son of God, he is pronounced blessed; for flesh and blood revealed not this secret unto him, but the father in heaven: Math. 16. 17. For Nicodemus a great Rabbi and doctor in Israel, doth very childishly trifle in the point of Regeneration, john, 3. 4. And the Athenians famous over the world for their skill in Arts, and all kind of learning, laugh Paul to scorn, discoursing of eternal life to come, and the mysteries of salvation, and term him but a babbler, and word-sower. Act. 17 18. 33. None can behold the sun, but by the benefit of the sun: none can 
h De Deo discendum, quid de Deo intelligendum, quam non 〈…〉 authore ●ognoscitur, 〈…〉 a 〈◊〉 de Trinitate, lib. 5. & 10.  know God without God enlighten them, 1. Corinth. 2. 14. Therefore the 
i Scotus quaestione prima, in prologum sententiarum Pe 〈…〉.  conclusion of the School Divines is true, that there is some spiritual doctrine, supernaturally infused, necessary for a man, so long as he is a traveler, wandering here upon earth; to which he cannot attain by any human understanding; for Godliness is a great and deep Mystery, 1. Timoth. 3. 16. And for this cause our Saviour Christ doth give thanks unto the father, both for the hiding the same from some, and opening it to others; and ascribeth them both to his good pleasure. And that can no way be unrighteous which pleaseth the most Righteous, Math. cap. 11. verse 25. But to let these and other the like pass, one thing shall be sufficient to observe now.  
That ignorance is here made the cause of that strange and horrible sin, whereby the jews laid violent hands upon the Saviour of the world, and nailed him to the Cross, 1. Corinth. 2. 8. and those not of the common sort, or the barbarous Gentiles, who knew not the true God, but the chief amongst them, and of most eminent note, who read the Prophecies, foretelling and describing most plainly the Messiah every Sabbath in their Synagogues, but without understanding, without affection: From hence it followeth, that the ignorance of God and of his will, is the original of all evil. So the holy Ghost speaketh plainly, that after the death of joshuah, the Israelites did evil in the sight of the Lord, served their Baalims', and forsook the Lord the God of their fathers, which brought them out of the land of Egypt, etc. and addeth the reason of all this, they knew not the Lord, judg. 2. 10. 11. & job. 21. 14 maketh this the very root from which sprung all those outrages, which the undgodly do commit, and that desperately, for they say unto God, depart from us, we will have none of the knowledge of thy ways. And Saint Paul laying forth the extreme lewdness of the Gentiles who live in the vanity of their minds, doth as it were point the finger at the original, when he saith, having their cogitations darkened, being strangers from the life of God through the ignorance that is in them, Ephes. 4. verse 17. 18. And this is the cause why God hath a controversy with the inhabitants of the earth: there was no mercy, no truth, no knowledge of him: and from hence proceeded both those great evils of sin amongst men, & dreadful evils of punishment threatened of GOD, Osea, 4. 2. 3.  
Use. first. Ignorance then is not (as the Romanistes conceit themselves,) the mother of devotion: for how can that be acceptably worshipped, which is negligently unknown? you cannot be ignorant what Christ saith to the Sadduces, that therefore they err, because they know not the Scriptures, Math. 22. 29. And they are liable to a grievous punishment, who know not God, and are not obedient to the Gospel of our Lord jesus Christ: 2. Thess. 1. 8. 
k Cardinalis Cusanus.  Impious then is that saying of Cardinal Cusan, who affirmed that blind obedience, without any reason leading thereunto, was the most perfect. David, a man by whom the holy Ghost spoke 2. Sam. 23. 1. was of a far other judgement, who upon his death bed, bequeathed as a Legacy unto Solomon his son this admonition: know the God of thy Fathers, serve him with an upright heart, and a willing mind etc. 1. Chron. 28. 9  
Let us seek to obtain all those good means by which we 
Use second.  may come to the true knowledge of God; and suffer his word to dwell richly or plentifully in us in all wisdom, (speculative, for the informing of our judgement, and practise, for the reforming and directing of our conversation,) Coloss. 3. 16. For the holy Scriptures are able to make wise unto salvation. 2. Timoth. 3. 16. And amongst the rest, these are the most special. First: Fervent and humble prayer, for if any want wisdom he must ask it of God james 1. 5. So did Solomon for himself, Lord give thy servant an understanding heart, 1. King. 3. 10. Paul for the Ephesians, I bow my knees unto the Father of our Lord jesus Christ, that he would give you, according to the riches of his glory, that ye might be strengthened by his spirit in the inner man, that Christ may dwell in your hearts by faith, that you being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth understanding, and that ye may be filled with all fullness of God. Ephes. 3. 15. 16. 17. etc.  
The second, 
l Codicem accedens, interlegendum, saepius oculos & cordis, & corporis, in coelum eleva, & Christum brevi suspirio, & humili desperatione, ciusque gratiam implora, ci●● ipse solus sit, qui operatur omniae, in omnibus. Lutherus.  diligent reading of the Scriptures. Of this an excellent and singular example in Daniel, who when he was in Babylon, in the King's Palace, by reading of jeremies' prophesy understood that the seventy years determined for juda, were now ended, and then God would take pity of his people, free them from their grievous bondage, and bring them home again into their own country and former dwelling; whereupon he poured forth that sweet prayer, the very jewel of the whole book Dan. 9 2. And ancient Histories testify, how 
m In vita Fulgentij cap. 2.  Cyprian and Fulgentius, (two shining lights of the Church in their days,) were converted unto the Christian profession, the one by reading the Commentaries of Saint Augustine upon the thirty sixth Psalm, the other of the Prophet jonas. And 
n In oratione de funere Patris.  Gregory Nazianzen reporteth the like of his Father how he became a Christian and embraced the Gospel.  
The third, the often, reverent and 
o Soloecismi auditus apud Ethnicos obseruati. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et de auditorum diversis generibus veteres Rabbini in Capitulis Patrum sic statuunt. Quadr●plices conditiones inven●untur in his, qui sedent coram sapientibus audiendi causa; videlicet, Conditio spongiae, quae sugendo attrabit omnia: Clepsydrae, quae una ex part attrabit, ex altera rursum effundit: Sacci secinacei, qui ●ffundit vinum, & colligit feces: Cribri, quod omittit farinan & colligis similan. Paulus Phagius vi●endus est in scholijs suis ad Capitula Patrum, & in illo, Rabbi Maimonis interpretati●.  diligent attention unto the public ministery, which God hath appointed to open the eyes of men, that they might be brought from darkness to light, from the power of Satan unto God, and receive now in earth forgiveness of sins, hereafter inheritance amongst the Saints, through faith in Christ jesus Act. 26. 18. For when the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. 1. Corinth. 1. 21. And therefore the Gospel is called the power of God to salvation Rom. 1. 16. and the immortal seed, by which we are begotten to 
p ensign exemplum de se concusso, dum Ambrosium concionantem audir●t, narrat Aug. confess. lib. 5. c. 13. 14.  eternal life. 1. Pet. 1. 23.  
The fourth, the denial of our own reason. For he that will be truly wise in this world, let him be a fool that he may be wise. 1. Corinth. 3. 19 For the wisdom of the flesh is enmity with God: Rom. 8. 7. In which manner of speech, Saint Paul hath a special reference to Moses, sentencing man, that all the imaginations of the thoughts of his heart are only evil continually. Gen. 6. 5.  
In the fift place, whatsoever thou learnest out of the word, lay it up in the closet of thine heart, Psal. 119. 11. Express and show the power thereof in thy life and deeds. Keep the commandments of the Lord and thou shalt live, and his instructions as the apple of thine eye, bind them upon thy 
q Sicut species are matica ailigenter debet masticari, ut virtus, & suavitas ●ius sentiatur, sic & mandata. juxta legem, animal quod non ruminat est immundum: sic homo non ruminans in cord praecepta Dei. servanda ergo illa in cord periugem meditationem, in ore per frequentem locutionem, in manibus per operum executionem. Nam probatio dilectionis, est exhibitio operationis. Pelargus in 6. cap. Deuteronomij.  fingers, and write them upon the table of thine heart. Prou 7. 2. 3. For the foundation of God standeth sure, and hath this seal, The Lord knoweth who are his, and let 
r Sanctum nomen sine sanctis moribus est annulus aurous in naribus suis, & qui Christiani dicuntur, perdunt vim tanti nominis, vitio pravitatis; vita à professione discordans, abrogat illustris tituli honorem per indignorum actuum vilitatem. etc. Saluianuc de providentia sive gubernatione Dei lib. 3. & 4. Nomen congruat actioni, & actio respondeat nomini, ne sit nomen inane, & crimen immane. Ambrose de dignitate Sacerdotum cap. 3. Multa in hanc sententiam Nissenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyprianus de unitate Ecclesiae. Chrysost. serm. 23. ad populum Antiochenum. Nam multos est ubique in venire, qui Christum simulant, & Satanalia viwnt; ut non inept diceret Linacer noster, cùm 5. 6. 7. 〈◊〉. Matthaet caput percurrisset, (abiecto quaentum potuit totis viribus libro) aut hoc non fuisse Euangelicum, aut nos non esse Christianos, quorum tam discrepans, & dissentanea vita esset à professione. johannes Chechus in epistola quadam ad Stephanum Episcopum Wintomensem de pronunciatione linguae Graecae.  every one that calleth on the name of Christ depart from iniquity, 2. Timoth. 2. 19 And (to conclude) grow therefore in grace, and in the knowledge of our Lord and Saviour jesus Christ, to whom be glory now and for evermore. AMEN. 2. Pet. 3. 18.    

THE SECOND WORD a Word of Carefulness, and natural affection.  JOHN, 19 VER. 25. 26. 27. Then stood by the Cross of jesus, his mother, and his mother's sister, Mary (the wife) of Cleophas, and Mary Magdalen, And when jesus saw his mother, and the Disciple standing by, whom he loved, He said unto his mother; Woman behold thy Son: Then said he to the Disciple, Behold thy mother: And from that hour, the Disciple took her unto him. 

The Analysis or resolution of the words.  
THis is put in the second place among the words of Christ, by Divines. And in it are observable three points. The occasion thereof, the form, and the event: The occasion is the presence of his mother; who is described by her site, place, and attendants, her site (she stood,) place, (by, or near to the Cross) attendants, (her sister Mary the wife of Cleophas, Mary Magdalen:) And each of these are illustrated by their proper attributes; the first, of her kindred (his mother's sister) & from the state and condition of life (the 
a Filiam potius fuisse, put at Calvinus, in commentarijs suis ad Iohennis evangelium.  wife of (leophas.) The second, from the Country or place of birth: (Marry Magdalen, for 
b Buntingus in Itinerarij sacri, tom. 2. Magdala civitas, siue castrum in occidentale littore maris Galilei sita est, habetque planitiem magnam quam D. Marcus c 8. Dalmanutham vocat.  Magdala was a Castle or City wherein she was borne.) The form is the utterance of the words, and that twofold: To his mother, (Woman behold thy son) to the Disciple, (Behold thy mother:) The Event, (The Disciple took her home unto him) which obedient action is amplified from the circumstance of time: (from that hour.)  Then stood by the Cross of jesus his mother. 
All four Evangelists make mention of these women, Math. 27. 55. 56. Marc. 15. 41. Luc. 8. 2. 23. 15. 5. And S. john in this place. For the remembrance of the righteous shall be blessed. But there seemeth to be some opposition or contrariety amongst them, in the relation of this history: for all the other affirm, that they stood a far off: john here in manifest terms, that they stood near unto the Cross of jesus. This doubt is soon removed: for we may understand it, that 
c Augustinus de consensu Enangelistarum lib. 3. cap. 21. Daneus in Enangelium Marci, quaestione 66. jansenius in Harmonia, cap. 144.  they stood in a distance, truly said both to be near, because they were in the sight of jesus: and far off, in respect of the multitude who environed him with the Centurion and Soldiers: Or we may conceive, that the women accompanying Christ our Lord, after he had commended his mother to the care of john the Apostle, began to go back out of the throng of the people; and so further off, beheld the things which afterward were done. But this is admirable, that john testifieth of these women: for when the Disciples fled, and made no appearance, forsaking their master: Peter denied, the Priests scorned him, the jews were all in an uproar, his pensive and careful mother, and the beloved Disciple stood near to his Cross, with Mary Cleophas, and Mary Magdalen, women by nature, 
d Euripides in Medea.  weak and fearful: 
e Arnoldus Carnotenfis de 7. ultimus Christi verbis.  She (which is a thing most grievous) now died, and could not die; and concealing the inward torment of her grief, showed outwardly another countenance, so that by it could not be known the crucifying of her soul, and cross of her spirit: in which she was a living sacrifice well pleasing God, etc. And here mightest thou see two Altars set up: one in the Soul of Mary, the other in the body of Christ: Christ offered his flesh, Marry her spirit; so that she seemed not to stand near the 
f Bonaventura in stimulo ameris, part, 1. cap. 3.  Cross, but to be fastened to the Cross with her son. And this was that sharp two edged sword, whereof Simeon prophesied, that it should pierce through her soul, Luc. 2. 35. The weak sex of women showeth itself here more manlike, and of better courage than the Apostles.  
What we are to gather from hence for instruction, let us hear Saint Paul teaching us; Brethren you see your calling, how that not many wise men, after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty, and vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to nought things that are. 1. Cor. 1. 26. 27 etc. Lot is laughed to scorn of the unclean Sodomites, and his admonitions derided; but he is preserved, and hath a place provided for security: then the Lord raineth upon them 
g In praesenti quod suturum est Deus voluit declarare judicium, quando super impium populum Gehennam misit è coelo: Saluianus de gubernation sive providentia Dei, lib. 1.  Hell out of Heaven, a shower of fire and brimstone: for as their sin was extraordinary, so likewise in'̄s the punishment, Gen. 19 26. David the least among his brethren, young, and the keeper of his father's sheep, is made choice of, to be made king & anointed with the holy oil, though the other were tall & goodly personages; for God seethe not as men, 1. Sam. 16. 7. Who more contemptible and vile in the eye of the world than Lazarus, full of sores, extreme poor, a beggar; pined with hunger, cast at the Rich man's door as a thing abominable, and there could not obtain so much as the crumbs from his Table, to supply his wants? but none more dear beloved of God; for being dead, he is carried by the hands of Angels into heaven, and placed in Abraham's bosom: Luc. 16. 23. And they are tried with mockings and reproaches, tortured upon the rack, and sundry ways afflicted, of whom the world was unworthy, Heb. 11. 36. The 
h Augustinus in quaestionibus in 〈…〉 s & ●ounm Testamentum quest. 1. & de v rbis Domni, serm. 59 de Civitate Dei. lib. 18. cap. 49. & lib. 22. cap. 5.  Apostles in number few, ignorant of all liberal sciences, not skilful in Grammar, not armed with Logical arguments, not furnished with Rhetorical enchanting persuasions, but poor, rude fishermen, sent to cast the nets of saith into the wide sea of the world, enclosed in it great fishes, learned Philosophers; a thing of the most wonder, because of the rarity; for seldom such are caught. Thus Augustine, and so 
i Lib. 1. hist. r. Ecclesiasticae c. 18.  Zomen maketh mention how in the Council of Nice, an aged Christian, simple and unlearned, convinced & brought to the faith a subtle Sophister by the power of the word, (himself confessing it to be so) who before deluded, and scorned the Bishops, and shifted off their arguments when they disputed with him.  
Use. first. Fond therefore and untrue is the position of Cardinal 
k Lib. de Lcclesia militant 4. cap. 18. nota decima. 5.  Bellarmine, and other Papists, who make temporal felicity and worldly glory a note of the Church, whereby it may be known, and an unseparable attendant on the faithful; for first the Scripture is manifestly opposite to this their opinion, which doth every where teach, that the wicked flourish, and spread forth their green boughs in this life, when the godly are withered with sorrows, job, 21. 7 8. & Psal. 73. 5. etc. And therefore the Prophet desireth that he might talk with God of his judgements, and be informed why the way of the wicked doth prosper, and why all they are in wealth, that rebelliously transgress, etc. jerem. 12. 1. Abacuc. 1. v. 3. expostulateth this case with the Lord. And it is the Apostles constant resolution; that all who will live godly in Christ jesus, must suffer afflictions, 2. Tim. 3. 12. yea our Saviour Christ telleth his Church what they are to look for in the world, even many tribulations, john, 16. 33.  
The Church hereupon earth is a 
l Tertullianus, Apologet. cap. 1.  pilgrim and stranger, and therefore findeth but hard entertainment, (knowing that no better can be looked for amongst enemies,) poor and subject to all kind of wrongs, and injuries: and therefore is compared to a dove, dwelling in the rocks: Cant. 2. 14. to a ship tossed with the raging waves of the sea, but not overwhelmed; to a house builded upon a rock, against which the floods beat, the storms fall with violence, but cannot be overthrown. Math. 7. 25. Also she is said to fly into the wilderness, and there hide herself for a time, and utterly to lose her beauty Apoc. 12. 14 And 
m Aduersus Auxentium.  Saint Hillaris tells us, that we must seek her rather lying in caves and dens (thereby to avoid the tempest of persecutions,) then shining in high places above others; so that if there were not another life besides this, than should we Christians, be more miserable than all the rest: 1. Corinth. 15. 19  
This argument of Bellarmine is the very same and all one 
Use 3.  with that which the Pagans used against the ancient Christians; and by this reason, the same note should agree as well to the heathenish as to the Christian Church. For 
n Lib. 10. epist. 54. cui respondet Ambrose epist. duabus 30. & 31. lib. 5. Et Prudentius Christianus poeta duobus libris.  Symachus alleged none other whereby to persuade Theodosius the Emperor, that he should continue in the old religion of the Romans then this, how their civil estate and commonwealth, was most abundant in riches, and large in dominions, when they worshipped jupiter, Apollo and their other Gods. Wherefore let us serve the Lord in fear, and rejoice before him in trembling, Psal. 2. 11. 12. and both in prosperity and adversity continue steadfast in saith and be thankful, job 1. 21. For as well evil as good proceed from the mouth of God, Lament. 3. 38. and both are his gifts; the one 
o Augustinus epist ad Rusticit & Foelicitatem.  comforting, the other chastising; neither ought we to have our eyes too much dazzled with the glittering of worldly prosperity, (which we see the unrighteous do for the most part enjoy) nor account adversity absolutely and without 
p Augustinus de civitate Dei lib. 1. cap. 23. Neminem moveat magis impiorum faelicitas, quàm movere debe, principatus Diaeboli in mundo. P●●rus de la Cavalleria in tractatu qui insoribitur Zelus Christi.  exception evil, wherewith the Saints and dear children of God are enwrapped. For it hath pleased the divine providence to provide hereafter good things for the righteous, which the wicked shall never enjoy: and evil for the wicked, wherewith the righteous shall not be tormented. But for these outward and temporal goods and evils, God would have them indifferently common to both, lest we should too greedily desire the one, which the wicked do obtain: or over basely seek to avoid the other, which falleth in the lot of the most 
q These reasons, & more of the same sort hath that worthy professor of Divinity Doctor whitaker's gathered against Bellarmine.  holy.  Then stood by the Cross of jesus, his mother and his mother's sister, Mary (the wife) of Cleophas, and Mary Magdalen. 
Controversia de Ecclesiae notis, quaestione 5. cap. 16.  
This narration, doth greatly set forth and manifest the grievousness of Christ's death; that he suffered so terrible and shameful a punishment, in the sight and beholding of his dear Mother, and beloved friends: who all (out of qnestion) did exceedingly sorrow at the same, and with melting hearts followed him. But so it must be, that no kind of extremity should be wanting in his death, who was to be the sacrifice for the sins of the world. And to this end that he might sanctify unto those who are his, all yea even the most grievous sufferings. These women accompanied him, glorious in working miracles, and teaching with the astonishment of the hearers: and now forsake him not, apprehended, condemned, whipped, crucified. Also great multitudes of people, and women of jerusalem, came forth of the City, to see what should be done, which bewailed and lamented him: Luc. 23. 27.  
As God in the creation hath engrafted in the minds of men natural affections, and would have them resemblances, and (as it were) pictures of his love toward us: so doth he not disallo●●, or condemn them in any, so long as they do abide and are confined within their bounds and limits. And therefore the Apostle commandeth, that we should weep with them that weep, and rejoice with them that 
r Affici nos dolore vult Pater coelestis, & in nostris & proximorum afflictionibus, quo in nostris patientes, in alienis benigni ergae fratres ac misericordes simus; In prosperis gaudio, & laetitia exultare, quae indicat nos, nec invidere aliorum faelicitati, nec insolentes esse.  rejoice Rom. 12. 15. which precept he giveth in respect of the double condition of man, prosperous, and adverse; and urgeth the performance thereof, by an argument taken from comparison of the like, (that sympathy, and mutual compassion, which is between the members one toward another, of the same natural body.) 1. Corinth. 12. 25. 26. For if the head do ache, all the rest of the parts do suffer with it; yea if the 
s Chrysostomus in 12. caput 1. epist. ad Cor.  foot be pricked with a throne, the grief is spread over the whole body: the head boweth itself down, the eyes look carefully where the hurt is, the hand maketh haste to pull it out, the tongue asketh for a medicine to apply unto it, and to ease the pain. The same affection and fellow-feeling ought thereto be, between the members of one and the same mystical body, the Church. For first we have all one beginning, and are brethren of one 
t Tertull. Apologes. cap. 19 Minutius Faelix in Octavio.  Father, (the heavenly God, the earthly Adam,) all framed of the same clay, whereof we are named the sons of Adam: with whom the world was replenished, Deut. 32. 8. and (that which is greater than this) so many as do believe in Christ, have drunk of one spirit of 
u Tertull. Apolog. cap. 39  sanctification, and have breathed from out of one womb of the same ignorance unto one light of truth. 1. Corinth. 12. 13. Ephes. 4. 5. 6.  
Secondly, there is in all a conformity and participation, of the same nature; from which ground ariseth that exhortation of the Prophet, Break thy bread unto the hungry, bring 
y Quod cuiquis contigit, cuiui● potest contingere. Cùm mimu● recitaret hac verba, julius Caesar largas fudit lachrymas, & quaerentibus causam respondit, Ego casum Pompeij deploro, & meam fortunam metu●. Plutarch in vitae Caesaris. Vide de simili Socratis exemplo, & huius generis alijs apud Pezelium, in explicatione Examinis Theologici Philippi Melansthonis part 2. loco de causis calamitatum.  the wandering poor into thy house, when thou seest him naked, clothe him, and turn not thy face from thine own flesh: Esay 58. 7. In which 
x Marlarocus●● locum Prophetae.  speech there is a certain inward and piercing power; as though he should say, hide not thine eyes from him, who is one of thy own members, (for under the name of flesh is comprehended all mankind) none whereof we can look upon, but in him behold our own image, which to despise and neglect, is the highest degree of cruelty. etc.  
Thirdly, such is our condition that whatsoever hath befallen any one, the same may befall every one; we are all subject to the same darts, wherewith both soul and body are wounded; wherefore Isocasius, when he was convented before Posaeus a governor of Constantinople, and brought bound with his hands behind him, at his back, unto the bar, falsely accused, that he had of a Christian turned Pagan, answered him well, (ask disdainfully, if he knew in what plight he now was:) and said: he knew it well, neither thought it strange, that being a man, he was fallen into those calamities which are incident to 
z Cedrenus.  men. And 
a De resurrectione Domini serm. 2.  Bernard reporteth of a certain aged holy man, who when he heard that any of his brethren, had sinned, wept bitterly: saying, he hath fallen to day, and I may fall to morrow; for even the most perfect do offend sometimes and grievously, as Lot by drunkenness and incest, and is buried in his 
b Lutherus in 〈◊〉 19 cap. Gen.  repentant tears, no mention afterward made of him: or how he died etc. Gen. 19 38. Moses sinned by distrust, at the waters of strife, who before through faith divided the red Sea: Num. 20. 12. Aaron the anointed Priest of God, by Idolatry, Exod. 32. 6. Religious Ezecinas by pride and unthankfulness, 2. Chron. 32. 25. and not to insist upon more particulars, there is no man that sinneth not, as Solomon (without exception of any) confesseth: 1. King 8. 46. Let us then listen to the wholesome admonition of the Apostle, Brethren if any man be prevented, or suddenly taken in any offence, you that are spiritual restore such an one with the spirit of meekness, considering thyself lest 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeri diligent●r notand. est, in qua est specialis applicatio, ut quis● quan●●scun● donis instructus sit, se excutiat, & qui stat videat ne cadat; nam ivoeta versiculum antiquum, Aut sumus, aut ●u●mus, aut possumus esse quod 〈◊〉 est. Vale si non dixie, (d●m ait, intendens teipsum ne & tu tentoris) sias tanquam ille, ut illum lucrifacias, non 〈◊〉 ut ipsum delictum fallaciter ageret, aut se id habere sim daret, sed ut in alterius delict●, quid etiam sibi accidere possit attenderet; atque alteri, tanquam sibi, ab altero vellet, misericorditer subveuere●; hoc est non men●●entis 〈◊〉, Iod compatientis affectu. Augustinus in Epistola ad Hieronymum.  thou also be tempted. Gal. 6. 1. 2.  
Use. far therefore be from us that Adamantyne senselessness (as 
* Plutarch.  Plutarch calleth it,) of the Stoics, and sottish benumbing of the Anabaptists. For the heathen themselves have passed the sentence against their own Philosophers, when they compare them to ships, which have Good fortune written upon the Stern, and yet nevertheless, as well as others, stick fast in the shelves of sand, are battered against the rocks, torn with the rage of the winds and tempest, and oftentimes make shipwreck amongst the raging waves of the sea. And all this not without cause. For affections in men have their manifest profit, and evil would it go with us, if nature were wholly deprived of them. For 
d johannes Spinaeus de tranquillitate animi lib. 5. Melanthon in Epitome, moralis philosophiae.  they are placed of God in man, as apt means of conveyance for the soul, whereby she might 
e Lactantius lib. 6. cap. 14. 15. 16. 17. Melanthon de anima. job. Ludovicus Vives de anima lib. 3. Danaeus in Ethica Christiana lib. 1. cap. 23.  more easily attain to that end, whereunto reason directeth etc. As for example, That grief which stingeth sharply, stirreth us up to be earnest suitors both for ourselves and others; as in the Cananitish woman, whose daughter was miserably vexed of a devil, Math. 15. 25. Love is an effectual means which provoketh and pricketh forward to well doing, necessary for the preservation of mankind. Anger kindleth the mind to take due punishment of deserving offences; and so of the rest. Wherefore these passions are to be 
f Theophrasius de historia plantarum lib. 2. cap. 3. & de causis plantarum lib. 3. cap. 23. job. Cost●us de stirpium natura lib. 1. cap. 37. 38. 39 Perstium pomum in Perside veneni vice fungitur: in Italia tamen mutato solo salubre est, & cibus innocens. Col●milla de cultu hortorun lib. 10.  ordered and guided by judgement and the advise of reason, not utterly rooted out. But herein we are to follow the practice of Horse-riders, who when they will break young colts, do not deprive them of their swiftness and stomach, but so moderate and temper them, as they may become fit for the saddle; or of Husbandmen, who do not pull up wild plants by the roots, but with diligent manuring, insition, and removing into another soil, change their ᶠ quality. Even so by industry, and the blessing of God, these motions may be restrained and their fierceness bridled. Now for this purpose, among many other, these rules be most especial. First, because sense is moved by the outward offered object, before either the understanding doth conceive, or the will desire it, (as Eva seethe the forbidden fruit, that it is beautiful to the eye, than after taketh and eateth. Gen. 3. 6. the wedge of gold and the costly Babylonian garment glistereth in achan's sight, before he putteth forth his hand to take and hide it in his tent, joshua, 7 21.) therefore we must with humble & earnest prayer, entreat God, that he would turn away our eyes that they behold not vanity, Psal. 119. 37. but that which is right; and direct our eyelids the way before him, Proverb. 4. 25.  
Secondly, as a man findeth himself most inclinable to these passions, so let him least trust them, (either in making choice, or judging any thing) except they be calmed and appeased. For when Cain giveth place to hatred and anger, he becometh a murderer, Gen. 4. 4. 5. And the devils 
g Basilius Magnus homilia de invidia.  scholar learneth of him those two conjoined sins, (hate and murder) which Saint Paul hath yoked together, Rom. 1. 29. who else where doth give this most holy caveat, be angry but sin not, neither let the Sun 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  go down upon your wrath, and give not place unto the Devil, 
ʰ Hotuilia 14 in cap. 4. Epist● ad Ephesios'. ut sicut adveniens nox, maximum d●e● aestum, sole occumbente extinguit: sic etiam iniquum irae aestum deponamus una cum vestimentis cum inous cubitum. Zanchius in 4. add Ephesios'.  Eph. 4. 26. 27. It hath risen (saith that golden Doctor Chrysostome) unto us by the goodness of God, let it not go down upon us as unworthy the same: And that old adversary of ours, seeketh nothing but to bring us to revenge, and from one sin to another, from the less to the greater. That counsel which Athenodorus 
i Apud Plutarchum in problematibus Romanis.  gave unto julius Caesar, is not to be rejected, who being desired (when he made suit to retire himself, and to leave the Court in respect of his years) to give him some instruction worthy such a Philosopher for a remembrance, only advised, that before he either did or spoke any thing, he should reckon over in his mind, the names of all the letters in the Greek Alphabet: for he knew right well how by nature, he was choleric, inclined to anger and hastiness: and that no better medicine could be for to abate this humour, and cure this disease, than delay. If a man will as it were, take truce with himself, before he break forth into open violence, or be withheld by another, the first heat and fury of the affection, will wax cold and faint, and that mist which darkened his mind, will either settle or be dispersed. And hereof it was, that those batchets which were carried before the Magistrates of Rome (ensigns of their authority) be bound about with rods, that 
k Idem in problematibus Rom. questione 82. R●sinus, Antiquitateum Romanarum, lib. 2. cap. 3.  when punishment was to be taken of any, in the mean time while they were unloosing, there might be space to bethink themselves, lest they should command that thing to be done upon the sudden, whereof they might afterward repent, either too late, or in vain. And upon this occasion, after the massacre of 
l Historiae Tripartit. lib. 9 c. 50. Theodoret●● lib. 5. cap. 18. Augustinus de civitate Dei, l. 5. cap. 7.  Thessalonica, wherein were killed seven thousand, as well strangers, as inhabitants, without difference, and such as were innocent, etc. Ambrose obtained of Theodosius the Emperor, author thereof, that between the time of sentence passed upon the offenders, and execution, should be thirty days respite: that so any error committed, might be recalled; and this was enacted for a perpetual law, yet 
m justinianus in Codice, lib. 9 tit. 47. de poeni●● lege si vindicari.  extant: Wherefore in the heat of passion, nothing is to be determined; for the understanding being troubled; is not able to petceive that, which it could hardly do, though quiet: for we cannot behold 
n Gregorius magnus moral. lib. 5. cap. 33.  the Sun mantled over with clouds, nor any image in disturbed waters; but as those which use Spectacles, (whereby things seem greater than in truth they are) correct the error of the sense by judgement; so must we be careful not to let lose the reins to affections, and licentiously do what they suggest, for so may we soon be wrested from that which is just; as Nebuchadnetzar growing full of rage, (insomuch that the form of his visage was 
o Nullum est animal tam horrendum, tam perniciosum, ut non appareat in illo si ira invasit novaeferi. tatis accessio: Pauhasius in Commentarijs ad Claudianum de rapta Pro.  changed) gave commandment to have the fiery furnace seven times more heated than it was before, and Shidracke, Mesach and Abednego to be cast into the same by the most valiant men in his Army, because they would not fall down before the golden Idol, he had made, Dan. 3. 19 And David (otherwise a holy man) violently transported by a sudden motion, condemneth Mephibosheth, and bestoweth all his goods upon subtle and insinuating Siba, 2. Sam. 16. 4.  
Thirdly, let us not yield too much to ourselves, especially, in those things, unto which either by the 
p Ludovicus Granatensis in locu.  temperature of our body we are inclinable, or drawn by some present offered occasion. For as those who are sick of an ague, do always suspect their thirst, because they know it rather proceedeth from the force of the disease, than any necessity: even so they who boil in their passions, should always be suspicious, whatsoever is suggested by them. For if they obey, it cannot be, but they must needs incur great and manifold inconveniences: wherefore the fittest means to repress and keep them under, is this, to be earnest with God by humble and fervent prayer, that he would bridle and restrain them by the grace of his spirit. For the earth cold and dry by nature, unapt to bring forth any thing, yet being watered with the sweet dews, & fructifying showers of heaven, is by the moisture of another element made fertile; so borroweth that else where, which it hath not of itself; In like manner should every one endeavour to amend by grace his barren nature, infected with corruption of sin; that it may bring forth fruit pleasing and acceptable unto God; This was David's petition; Create in me a new heart O God, and renew a right spirit within me.  Then stood by the Cross of jesus, the mother of jesus, and his mother's sister, Marry the wise of Cleophas, and Mary Magdalen. 
There is in these words an effectual power, to wound, even the most stony, and hard flinty heart. For first, in miseries and distresses, the presence of friends is, and should be, an especial comfort to the afflicted: now it is far otherwise; here nothing but sorrow; his mother standeth by the Cross almost dead, 
q Tanlerus in meditationibus vitae jesu. cap. 30. & 44.  yet not touched with death, and the eyes of her son beholding her, doth increase his sorrow, hanging now upon the Cross, and loaden with contumelies: Secondly, the place itself, appointed for the execution of the worst sort of men, and greatest offenders: Thirdly, the kind of death most dreadful and cursed, do all increase the grief: for what hath the holy virgin 
r Ferns in tractatu de passione Domini, part. 4.  to do with the Cross? what participation is there, between the undefiled Temple of God, & this contemptible place? But I withdraw my hand from picturing of this woeful mourning: I take not upon me to express the sharpness of this heavy grief, neither do I persuade myself, that I can be able in words to express the tears, and perplexed anguish of this blessed virgin; and therefore leave it to the estimate and apprehension of the Reader, as 
s Valerius Maximus, lib. 8 cap. 12.  Tymanthes sometime did (if I may join in comparison profane Examples with divine) Agamemnon's sorrow; present when his daughter was to be sacrificed: for because he could not draw with his pencil, the sadness of his countenance, such as it then was, and represent in diversity of colours, the sundry passions and changes appearing in the same, covered it over with a veil: But the holier the virgin, the more sorrowful, and such a virgin, suffered so great affliction.  
God (many of whose judgements are secret, none unjust:) doth oftentimes cast his dearest children into the deepest Sea of tribulation. So Christ jesus the only son by nature, bore the Cross of shame, before he ware the Crown of glory, Luc. 24. 26. and the sons by Adoption, must look for no other order to be kept with them. 2. Timoth. 3. 12. The Israelites come to the Land of Promise, flowing with milk and honey, by the red sea, (between the waters lying in heaps on both sides) not without fear; and through the vast and terrible wilderness. And by many tribulations must all Christians enter into the Kingdom of heaven, Act. 14. 22. Of this before in the former word, etc.  
This may be unto us a lesson of Humility, and a restraint of rash judgement, and hasty censure, that we do not over sharply sentence those, or account them for wicked ones, and reprobate, whom we see to be exercised with hard trials, and sundry sorts of afflictions. Thus did the jews sometimes err in their judgement of Christ, Esay. 53. 4. and (if we may join the servant with his Lord) the like peremptory doom did jobs friends pronounce upon him and his children) whose lamentable distress, and manifold calamities they did behold, job. 8. 4. But the case in truth standeth far otherwise. For the Cross is the precious stone enclosed in that ring wherewith Christ weddeth his Church; and therefore if any will be his Disciple, he leaveth this admonitory rule, to deny himself, take up his Cross and follow him: Math. 16. 24. For the life of a Christian in this world consisteth in the denial of himself, the taking up of the Cross, and imitation of the virtues of Christ; that renouncing his own judgement and will, resigneth himself wholly over unto him, and doth not bear, but take up the Cross and embrace it, and so follow the Lord jesus, who hath suffered whatsoever we can snffer. And at the last all things shall turn to the best, and therefore do we rejoice in tribulation, Rom. 5. 3. For blessed is the man who is tempted, because when he is tried, he shall receive the crown of life which God hath promised to all those whom he loveth, james, 1. 12.  When jesus saw his Mother, and the Disciple whom he loved. 
Christ now being in great extremity and perplexity is in this very hour not careless of his mother; he hath no part free, but his eyes and his tongue, with this he lovingly speaketh unto her, with those, he tenderly beholdeth her; that so he might show how dear she was unto him, how deeply she was engraven in his heart. A strange miracle, a lamentable conflict of the eyes. His eyes at the same time did hasten to be closed up in death, yet did turn themselves towards his mother. The power of death did enforce them to fail, the greatness of love opened them to behold her: and not only so, but giveth comfort with his speech, and provideth for her future estate: and thus showeth himself obedient to his heavenly father, in the mean time not neglecting or making light account of the performance of the duty of human love unto his earthly mother.  
That precept, that we 
t Augustinus tractatu 119. in johannis 〈◊〉.  should honour our parents, and not in death itself be unregardfull of them, is no human ordinance, but the commandment of God; & that ancient and religious decree, 
u Arnoldus Carnot●●sis de 〈◊〉. ultimis Christi verbis.  which Christ our Saviour gave, he doth himself practise. And though the speech be short in words, yet therein is included a dutiful affection, and singular love expressed. Wherefore since he hath consecrated this duty by his own 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilactus.  example, for the better understanding thereof two points (but briefly) are to be discussed: The one, wherein this duty doth consist; the other, by what equity we are bound to the performance thereof. For the first, jesus the son of Syrach doth unfold the force and power of this word (honour) cap. 3. And therein are comprehended 1. 
y filii in parents ●ria particularia peccata numerantur à Summistis, 1. irreu●rentia, 2. i●obedientia, 3. omissio subventionis. Caieta 〈…〉 in summa.  Reverence, that is, an acknowledgement of dignity and superior power, and that in the mind, body, action, 
z Diogenes quendam de patre malè loquentem castigans, Quid inquit de eo malè loqueris, absque quo, si non fuisset, tu non modo loqui non potuisses, sed nem natura quidem r●rum fuisses. Epictotus in Enchiridio. cap. 37.  speech, and gesture; (for oftentimes piety is wronged by an outward countenance.) So David when he speaketh unto Saul his father in law, & professed enemy, styleth him with those submiss terms, my Lord and King, 1. Sam. 26. 17. and Solomon when Bath-shebae his mother cometh unto him, riseth up from his Royal throne, goeth to meet her, boweth down to the ground, and causeth her to be placed in a seat at his right hand, 1. Kin. 2. 19 
a Vide Agellium noctium Articarum, lib. 2. cap. 2. & Plutuorim in eodem dissertationem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Timocles. .  
2. Obedience: the performance and execution of their parents commandments, so far forth as lieth in them, & God's glory may be preserved safe & unstained. Thus jacob resteth himself in the counsel of Rebecca his mother, and yieldeth to her admonition: Gen. 27. 14. The Rhecabites are commended by the mouth of God himself, who abstained from drinking of wine & dwelled in Tabernacles, because their father jonadab had so enjoined them, je. 25. 19 & in truth this is one of the chief virtues that can be found among men, 
ᵇ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander.  and the very sinews and preservation of all societies. Therefore Paul doth expound the word (honour) by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obedience, and subjection, Eph. 6. 1. Coloss, 3. 20.  
3 Gratitude, the supply of their wants, if 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander. Harmenopulus in Promptuario miris. lib. 3. titulo 5. §. 83. Insignis locus est apud Ambrosium, in Luc. evangelium, l. 8. cap. 18. Illud obs. quid habes, quibus debes, quantum debes, etc.  they stand in need of our goods, labour and counsel. When the famine prevailed in Palestina, joseph sendeth for his father into Egypt, receiveth him honourably, & provideth him and his family of a fit and convenient place of habitation, & feedeth them most plentifully, Gen. 45. 11. And among the very heathen, who are (as the apostle speaketh) without God in the world, Eph. 2. 12. this part of honour was both wondered at, and rewarded. 
d Plinius historiae naturalis. lib. 7. cap. 36. sanguinis ingenui mulierem appellat Valeri us Maximus, l. 4. cap. 4. apud quem multa ei●sdem generis exempla invenies, & apud Fulgosium illius imitatorem.  For a young woman of the meanest rank & sort of people, fed her mother condemned to die by hunger, with the milk of her breasts, when she might have access unto the prison: and was diligently searched by the jailer that she should bring no meat; but afterward perceiving what she had done, the mother's life was given to the daughter, the daughter honoured for her care, both nourished of the common allowance, and the prison converted into a temple: 
e Nunc Sancti Seruatoris de pictate. Fabricius in Roma sua lib. 1. 〈◊〉 Regione urbis 11. quae Circus Maximus appellabatur. Sextus Rufus P. victor.  The history of 
f Trogus Pompeius apud justinum in Epitome, lib 2.  Cymon the Athenian is well known, who willingly offered himself to be bound in fetters, and lie in that prison, into which his father was cast for robbing the common treasury; that so he might redeem his body, being there dead, to decent burial. For children if they undergo any trouble for their 
g Sophocles in Oedipo Coloveo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphanes.  parents, must not once make mention thereof, because they can never do too much for them, for whom they cannot do enough; as Ismene in the tragedy speaks to his sister Antigone, commending unto her the care of their father Oedipus, while he was absent.  
For the second general point, which is the equity, & right, whereby we are obliged to the performance of this office, it is threefold. 
h Daneus Ethices Christianae lib. 2. cap. 12. Zepporus in legum Mosaicarum forensium Explicationem, lib. 3. cap. 12. .  
First theological, or divine; for God himself hath commanded it, and therefore simply just, because agreeing to his will. Ephes. 6. 1. 2. For of him is named all the family in heaven and in earth Ephes. 3. 15. and giveth this precept Deut. 15. 16. Prou. 3. 15. and hath confirmed this bond, that it should ever stand firm and inviolable, and approved of the duty that is performed. It is a very memorable history, and recorded by many writers, of two brethren; who when the hill 
i Aristoteles de mundo. Strabo lib. 6. Geographiae. Pausanias' in Phoeicis. Valerius Max. Solinus cap. 11. Claudimus Epigrammate 35. Ausonius' de claris urbibus. Cornelius Severus in Aetna. Quod poema Virgilio olim ascriptum fuit. & vide in illud josephi Scaligeri comment.  Aetna was set on fire, and cast out abundant flames like to a river, carried out their weak and aged parents upon their shoulders, the flame dividing itself in this holy action, (God approving the deed,) to make a passage, and after returned to his former course; in remembrance of which action, posterity honoured the place where they laid down their religious burden, with this title: Campus piorum, the field of the godly.  
The second, Political; for unless children may be kept under the awful fear and government of their parents, of necessity must follow the confusion of all things, orders, and magistracy. And therefore by the law of every nation, it is established, that Parents should be honoured, and that they might have an action of ingratitude against their undutiful children. For the 
k Xenophon de dictis & factis Socratis. Imò & lege Dei confirmatur. Deut. 21. 18.  Athenians gave authority to disinherit such; and the 
l Dionysius Halicarnasseus l. 2.  Romans granted full power, by all sharp means to repress and keep under the stubbornness and undutifulness of their children, if by gentle and mild admonitions they could not be reclaimed. And therefore it was lawful to cast them into prison, to scourge them, to send them fettered with chains into the field unto rural labours, that they might cast them off and deprive them of that right which otherwise did belong unto them; 
m Quinti 〈…〉 us lib. 7. In 〈…〉 n● Oratoriarun.  and, if they did not ransom their father taken prisoner by the enemy, 
n Tiraquellus de legibus connubialibus part. 2. gl●ss. 8. numero. 284.  seclude them from the right of succession; as we read of jacob the Patriarch, who because of his filthy and unclean act, took from Reuben the kingdom, the priesthood, and the double portion, which by the right of his birth, as the eldest son, were his. Gen. 49. 22. 23.  
The third natural; for the creatures who want reason, do not want this dutiful respect. The 
o Solinus Polyhistor. cap. 53. Philo in Ia●bis. Basilius Magn. Hexamer. homilia 8. Ambros. H●xam●ri lib. 5. c. 16. Cassiodorus variarum lib. 2. epist. 14. joachimus Camerarius emblematum Centuria 3. Emblem. 40. Alciatus in Emblematibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aristophanen in Au●bus. Oru● Apollo appollat Cucupham cap. 51. & 58. Pierius Hieroglyphical l. 17.  Storks nourish their aged dams; yea, look how much time they bestowed in feeding them, so much do the young ones employ again for their benefit: and cover and keep warm their naked bodies wanting feathers; and unable to lift themselves up, with the benefit of their wings, do help them to fly again. That is not grievous which is due, nor burdensome which is nature's debt; and this no written law enforceth, but that which is engrafted, teacheth; and thereof, among the Latins is called Pia avis, the merciful, or just and honest bird, and from his name is taken 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that word which signifieth a thankful requital of benefits received; and among the sacred Hyroglyphickes of the Egyptians, his picture carrieth with it the signification of piety: and is to be seen in the coin of Adrian the Emperor, with this added inscription, Augustus, benignity and gentleness. A great example for imitation for men, who have received so many benefits from their parents; 
p Conradus Hotesbachius in Christianae jurisprudentiae Epitome.  being by generation; life by nourishment; instruction and doctrine by good education. And therefore it is provided by the civil and imperial laws, that children should be bound to supply the necessity and wants of their parents, and provide food and nourishment for them; who might, in the time of famine and extreme want, sell them for their relief; for there is nothing more just and agreeing with reason, than that children should recompense their kindred; for that is a thing honest and acceptable before God. 1. Timoth. 5. 4.  
First then, unkindness and disobedience towards parents are 
Use. 1.  sins of the highest degree, and signs of a reprobate mind; in which, the reserved notions of justice, engrafted of God, and engraven in the mind of man at the day of his creation, are choked, and conscience (a particular testimony which the mind of every one beareth unto himself, and witnesseth either the good or evil which is in their actions, howsoever secret and unknown to others) is corrupted and broken. Yet these are the poisonful affections of this doting and dying age of the world, in the which the Apostle foretold (among the rest) that men should be disobedient to parents, unthankful, unholy, unnatural, 2. Timoth. 3. 2. 3. and are reckoned among those sins, whereof the principals and accessaries are indifferently liable to the wrath and vengeance of God, Rom. 1. 30. And not without just desert, because they break the bond of all civil society, and procure just punishment. For the first commandment with promise, is, to honour Father and Mother Ephes. 6. 2. that they may prolong and lengthen their days upon earth; where 
q In expositione Decal●gi. Sic Chaldaeus Paraphrastes, & in suis ad eum annotationibus Paulus Phagius.  Aben Ezra observeth, that the word used is of the active form; for by them God doth convey his blessings to posterity, infuseth a certain secret and powerful virtue into their prayers: and bestoweth many benefits, when they become 
r Est plorum parentum benedictio, efficax precatio pro liboris, & multum valer; mal●dictio, quasi domestica excommunicatio & prophetia, de poenis secuturis. Paulus ab 〈…〉 zenocrate in decalogun. Triste exemp●um ref●rt Augustinus cuius ipse exparte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit, de civitate D●● lib. 22 c. 8. & huis non diss●●ile est apud Lovicenum in Turcica historiae tom. 2. lib. 1. c. 4.  petitioners for the same, upon the succeeding issue. So jacob prayeth for juda his son Gen. 49. 8. and is fulfilled 2. Sam. 8. 13. But such as be stubborn and undutiful, (as monsters of nature) have pulled upon their own heads many and grievous vengances. Therefore, among other causes for which the jews are given over into the hands of Nabuchadonezer, and carried to be slaves into Babylon, Ezech. 22. 7. putteth this for one, they despised their Father and Mother. And we read among the ancient verses of the 
s Oraculorun l. 1.  Sibyls, that God destroyed the men of the first world, because they laughed their Fathers to scorn, and dishonoured their Mothers. And, though but heathen, and guided only by the dim light of nature, 
t Illiade 4.  Homer telleth us of one Symoisius, and 
u lib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Quintus Smyrnaeus of another Hypasus, who both were cut off by untimely death, because they refused to nourish their Parents being old, and strucken in years. For the sounder sort among the Gentiles, do deliver many wise and discreet precepts, concerning this observance of children toward their Parents; as Pythagoras in his golden verses, Honour thy Father and Mother, and those who are near unto thee in blood; which 
x In Commentarijs ad aurea carmina Pithagorae. Mal●hus sive Porphyrius de vita Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charemon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menandor.  Hierocles expoundeth thus, that we should perform like honour to God and our Parents, and leave nothing undone, (what urgent occasions soever we may seem to have to the contrary) which doth make any way to their good and quiet; and the more laborious and servile the office be, to think it the more comely and honest: and therein to spare for no cost; for nothing can be more beseeming, then, by all means to further their benefit, and to be cheerful and glad in all expenses, which we bestow and lay out upon them. For whosoever doth this, observeth the law of virtue, and requiteth or repayeth that love which nature requireth. And so 
y In poemate admonitorio.  Phocillides joineth the honour of God and Parents together; for they are (saith 
z In expositione Docalogi.  Philo) visible Gods. And, without alleging more testimonies, jesus the son of Sirach handleth this point with choice words, and exquisite sentences, all the third Chapter.  
Use 2. God will have this bond authentical and constantly ratified, and upon no change or occasion altered. And therefore it is observed, that when Christ raised the widow of Nayims' son from death, who was carried out of the gates of the City to burial, delivered him to his mother, Luc. 7. 15. teaching by this example, that by no Emancipation or liberty this subjection can be frustrate. Therefore the practice of the Roman Antichrist is no way justifiable, who stirreth up the children against their 
a Benuo Cardinalis in vita Henrici 4.  Parents, and provoke them by force and arms to deprive them both of life and dignity; and compelleth such whom they receive into their 
b Hansinillerus in historia jesuitica cap. 3.  monkish orders, under a solemn oath to renounce for ever all that honour and reverence, which they own unto their parents; and so that adversary seeketh cursedly to break that 
c Paulus ab Eitzen in do●●ma Ethica.  obligation and bond, which God and nature hath ratified; neither doth he understand how sharply they are reproved of Christ, who under the vizard and pretence of superstitious religion, either do neglect their Parents, or teach the same. Therefore you (saith he, speaking to the pharisees, Math. 15. 4. 5.) transgress the commandment of God to maintain your own traditions. For God hath given the charge, Honour thy father & mother, but you teach, that whosoever shall say to father or mother, Corban, by the gift that is offered by me, thou mayest have profit, and so though he honour not his father or mother, shall be free, etc. Which obscure place, that Noble joseph 
d In Elencho Triheresijs. Non tam enum 〈…〉 mile, quam est Papismus Pharasismo, de quo libellus Boquini est eleganter scriptus.  Scaliger (while he lived in earth the Phoenix of learning, now enjoying heavenly bliss) doth thus illustrate out of the jewish Rabbins, when any offered his corban or gift, he then said, (being taught before hand of the pharisees) Let this gift which I now offer, profit both me and mine; and by this means supposed, that he was discharged from the performance of all love and duty unto his parents: insomuch that if he were by them challenged of any good office or help, he put it off with that exception and restraintive clause of his offering made; in respect whereof he thought himself blameless, though he did shake off all natural duty.  When jesus saw his mother, and the Disciple standing by whom he loved, he said to his Mother: Woman (behold thy son.) 
There is mention here made of three persons, Christ hanging upon the Cross, and amidst his unspeakable torment, careful and pensive for his mother: and she, a wowan most distressed: and john the beloved Disciple, to whose charge she was to be committed for her comfort, (a 
e Beda in Homilia 2. post Epiphaniam.  virgin to a virgin;) for now the Lord is moved with a compassionate and tender affection, and assigneth the 
f Cyprianus libello quod et astribitur de passione Christi, Sect. 9 Editions Pamilianae.  Bedàe of his humanity to his dearly beloved Chamberlain: and appointeth her, blessed among women, to the tuition and safeguard of the Apostle, who being adopted, taketh the place of a natural son. At the last Supper he 
ᵍ Arnoldus Carnotensu, de 7. ultimis Christi verbis.  leaned upon his master's breast, and is now honoured with another privilege, to be the faithful keeper of an unvaluable treasure: The 
h johannes Hussus de passione Domini ex quaetuor Euangelistis.  meaning then and sense is, as if he should have said thus, Receive (Marry) a servant for the Lord, a Disciple for the Master, a fisherman for God: john for jesus Christ, a kinsman for a son; hitherto I have had a vigilant care of thee, and now am ready to departed this life, & commend thee unto him, who shall see to thee: and to his watchful care do I commit thee.  
Christ is always 
i Pelargus in 7. Christi verba.  present with spiritual Mary, & comforteth the faithful; for these are his mother and sister, Mat. 12. 44. he will raise up nursing fathers for his Church, Esay, 49. 21. & 60. 4. and in the midst of the greatest dangers, 
ᵏ Duplex Christi cognatio, carnalis & spiritualis. Nazianz. orat. 22. in laudem Machabeorum. Isodorus Pelusiota, lib. Epist. 159. & lib. 4. Epist. 46. Hilarius in Mattheum.  deliver them. All flesh perisheth in the universal deluge and overflowing flood of waters, Noah with his family is preserved, 1. Pet. 3. 20 and after some months is brought forth (a new inhabitant of the earth) with the beasts & fowls, who are enclosed with him in the Ark. Lot is led out of Sodom by the Ministry of Angels, and that supernatural tempest of fire and brimstone deferred, until he be placed in safety, Gen. 19 16. Pharaoh and the Egyptians are consumed with sundry 
m Augustinus quaest. 26. in Exodum observat in omnibus plagis f●cisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Novit Deus in medijs poenis, interbonos, & malos discernere & Ecclesiae suae rationem habere. 2. Pet. 2. 13.  kind of plagues, but in every one the Lord maketh a difference between them and his people, 
ˡ In terram novam nowm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theodoretus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Philo in libro de Abrahamo; duo miracula, humani generis deletio, & Nohae conseruatio.  the Israelites, Exod. 8. v. 23. & 9 16. And when that fatal time drew near, which Ghrist bewailed with tears, Luc. 19 41. in which 
n Eusebius histor. Ecclesiast. lib. 3. cap. 5.  jerusalem was to be laid waste and ruinated by Vespasian and Titus the Roman Generals: God by an Oracle gave warning to the Christians, before any siege was laid unto it, that they should departed the City; and so in Pella a town beyond jordake, saved their lives & escaped the common calamity.  
God's Church shall continue upon earth, hell gates may not prevail against it: Math. 16. 18. It is that tabernacle which cannot be removed, and the stakes thereof can never be taken away, neither shall any of the cords thereof be removed, Esay, 33. 20. It may be pressed, but it shall not be oppressed: Though Cain's anger be enraged against Abel, and shed his blood, yet Seth shall stand a foundation immovable, Gen. 4. 25. Israel complaineth that he is oftentime, afflicted from his youth, but they could not prevail against him: Psal. 129. 1. 2. For God will be as a wall of fire about his, Zach. 2. 9 those who seek to harm them shall not escape free: and therefore for their security he hath made an Edict, Touch not mine anointed, Psal. 105. 15. Whatsoever the enemy's plot, and contrive against them, shall not prevail; all their treacheries and violent cruelties shall be frustrate: jezabel persecuteth Elias, and when he is taken up into heaven, thinketh none is left to reprove her impieties, or that God hath any to serve him, but might now wallow carelessly in her sins, and the Baalims' be worshipped according to his own will: yet seven thousand are left, which never so much as bowed the knee to that Idol; and when he is received into eternity, Elisha succeed, furnished with a double spirit of knowledge and power, 2. King. 2. 15. Stephen is stoned to death, the professors of Christianity are scattered, but by this means the Gospel is spread abroad in the world, Act. 8. 1. 2. For the Church shineth brightest under Tyrants. It is 
o Discursus d●rebus Gallicis continuatio.  ploughed up with the share of torments, fattened and compassed with the contempt and dung of the world, sown with ashes, watered by blood and tears: it useth the flame of consuming fire, as nourishing sun; the butchery of executioners, as the dew; flourisheth in the autumn of calamities, and bringeth forth most sweet and plentiful fruit in the deep winter of tribulation. And (as 
p In Apologetico, cap. 45.  Tertullian speaketh) the exquisitely devised cruelty of persecutors, is an effectual allurement to embrace the profession; Christians are made more, when they are cut off, they fall by unities, but rise by multitudes: the blood of the Martyrs is the seed of the Church.  
Use. 2 Let all the righteous cast their care upon God, 1. Pet. 5. 6. for he is merciful and will, Almighty, and can, most wise and knoweth how to deliver his out of the greatest dangers, and free them from the narrowest straits, wherein they were enclosed, Esay, 43. 1. 2. Neither are we to despair of God's mercy and loving kindness, though he seem sometime to deal hardly, and bring us to his Cross; for though for a moment he doth 
q  in Solstitio Hibernali tunc Sol●i Horizontem spectes) nobis proximus est; & tamen ob aëcis inclementiam, longissime videtur distare. Ita Christus justitiae sol tum nobis pr●xime astat cum longissime abbess putamus. Psal. 145. 18.  forsake, he will gather us again in great compassion, Esay, 54. 7. and not suffer us (because he is faithful) to be tempted above that we are able, but will give the issue with the temptation, 1. Corinth, 10. 13. Wherefore we must contentedly undergo all afflictions, and set before our eyes those who have suffered greater. God provideth Saropta a refuge for Elias, when he is constrained to forsake Israel, and a poor widow to give him food with entertainment, whose store is miraculously increased, and he triumphantly carried up into heaven, when he can find no rest in earth; 2. King. 2. 11. The Israelites go● out of Egypt with great honour, where they had for many years been grievously afflicted, Exod. 12. 41. And when Peter the next day should have been brought forth to execution, and for that end was guarded with a strong watch of sixteen Soldiers: the night before, the fetters fell from his feet, the prison gates opened, and he obtained sudden and unlooked for deliverance, Act. 12. 7. For it is an undoubted truth, that many be the afflictions of the righteous, but the Lord will deliver them out of them all, Psal. 34. 19  Woman behold thy Son. 
This Christ said in the presence of john, who stood with her near unto the Cross, and the words are in effect thus much: I am now ready to departed this life, and do appoint in my place, and substitute this john, who in my stead shall perform the duty of a son unto thee. But here it is questionable among the Divines, why Christ said not mother, but woman behold thy son: and they render these reasons among other.  
First, that hereby he might not 
r jansenius in harmoniae Euangeliorum cap. 143.  increase her grief, which doubtless he should have done in calling her by that sweet name of mother: For great and forcible is that natural love which is between parents and children. Abraham then wrestled with a strong temptation, 
s Origines in 22. Geneseos. Nissenus in oratione habita in funere Pulcheriae. Basilius Isauriensis oratione de Abrahamo. Lutherus in Genesin, cap. 22.  when Isaac spoke unto him, my father, and he answered, behold my son, Gen. 22. 7. This for the present was the voice of a great temptation, wounding the father's heart, who though in respect of his faith, he was resolute and unbendable; yet notwithstanding showed a tender and relenting affection, when he answered, my son. And David doth most passionately bewail the deserved death of graceless Absolom, went up to his chamber, and wept, and as he went said thus; O my son Absolom, my son, my son Absolom, would to God. I had died for thee: O Absolom, my son, my son: 2. Sam. 18. 33. And when jacob heard that joseph his son was torn of some evil beast, he rend his garment, put on sackcloth, mourned for him many days, and would not be comforted. Gen. 37. 35. for so it is ordained of 
t Saluianus l. 1 de avaritia.  Nature, that all parents love their children more than themselves, and they be dearer unto them than their own eyes: 
u Oppianus, 1. Halieutic●n.  because by succession of them, they obtain a certain kind of immortality 
x justinianuc in novellis collatione, 4. de nuptijs; titulo. 1.  in their descendants, and by the merciful appointment of God the stock and kindred is continually renewed: And we read in the histories of former times how the 
y Sabellicus.  women of Carthage, accompanied their sons unto the Seashore, with shedding many tears (who were to be carried over into Sicily for hostages) and when the ships were out of sight, impatient for their want, cast themselves into the water and perished,  
The second cause, was, lest he should bring her into danger; for, if the crucifiers had known that she was his mother, they would have dealt more hardly with her; for they hated Christ most maliciously, and oftentimes it so falleth out, that we do not only wish evil to those by whom we think we are injured, but also even to all who belong unto them. So David upon this ground, fearing such measure, when Saul persecuted him unto the death, with an inward hatred, conveyed his Father and Mother unto the King of Moab, that with him they might be safe; lest for his cause the enemy should also wrong them, 1. Sam. 22. 4.  
The third was, to put us in mind of that gracious 
z Semen tuum conteret caput Serpentis Gen. 3. 15.  promise made in Paradise; and that we might know, he was appointed of God to take our flesh, and offer himself upon the altar of the Cross a sacrifice for the redemption of the world: for thus God spoke unto our first parents after the fall, and torture of their souls, arising from the sensible feeling of that good and blessed estate they had lost, raising them up to the comfortable hope salvation: The seed of the woman shall bruise the head of the serpent, Gen. 3. 15. And hereof Saint Paul, God when the fullness of time was come, sent forth his son made of a woman, and vnde● the law, Galath. 4. 4.  
The last reason, and that most especial; Christ foreseeing and 
a Augustin●● de nup● ijs & concupiscenti●. lib. 1. cap. 12. &. 24.  prophesying, that many heresies and blasphemous opinions should arise, veiled under the name or title of godliness and devotion, calleth her by the name of woman; for who is ignorant, that the 
b Epiphanius contra herese. lib. 3. tom. 2. heres. 79. Daneus in Augustinum de heresibus, cap. 83.  Collyridians, very superstitiously upon an appointed day of the year, offered Cakes, (in honour of the virgin Mary) to a certain maiden sitting in a stately chair, or chariot, covered over with a curtain, and her they esteemed as a Goddess; whom 
c Contra Hereses, lib. 3. tom. 2. heres. 78. & 29.  Epiphanius calleth a people carried away with a brainsick rage and mad fury of mind, and their fact unlawful, blasphemous, an idolatrous practice, and devilish attempts: for indeed the virgin Mary is to be honoured, but not worshipped, she herself worshipped him, whom she barc, and who took flesh of her, but came from heaven, and the bosom of the father: yet all this in comparison of the Romish Idolatry is but little, who have taught that she is to be worshipped after a supereminent 
d Anselmus de excellentia virgins, cap. 9 10. 11. Antoninus in summa titul. 22. cap. 8. §. 2. Bernardinus in Mariali, & jacobus de voragine in Mariali, buius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, author Petrus Grapheus Hereticus Nicephorus, lib. cap. 11.  manner, and entitle her to all those attributes, which properly do belong unto Christ, that as he is our Lord, so she our Lady, he King, she Queen of heaven, etc. and blush not to call her their hope and life, salvation of the world, throne of grace, the Queen of mercy, the advocate, helper, & comfort of despairing souls, the only 
e Innocentius in oratione de 300. dierum indulgentia.  Saviour of sinners and have corrupted the whole Psalter, that whatsoever David speaketh of God the father, son, & holy Ghost, they changing the word, (Lord into 
f Chemnitiutin examine confilij Tridentini part 3. ●itul● de veneratione, & inuccatione Sanctorum.  Lady) from one end to the other, do blasphemously apply it to the virgin Mary, and so christian that book with a new name, the Lady's Psalter.  
After that first and universal ruin of man, whereby through one, sin entered into the world, and by sin death, and so death went over all men, in whom all have sinned, none could escape the 
g Leo prim●● sermone 1. de passione.  dominion of the Devil, & be loosed from fetters of his cruel bondage, neither be reconciled for the obtaining of pardon, nor have access unto life, unless the son of God coeternal and coequal unto the Father, had vouchsafed to be the son of Man, and come to seek and save that which was lost; for he our Lord, in the 
h Augustinus serm 〈◊〉, 1 14. de tempore.  balance of the Cross, hath weighed out the price of our salvation, and by his once suffering death, acquitted the whole world, that as he was the Creator of all things, so he might be the restorer. Wherefore we must undoubtedly believe, that he hath redeemed the world, who hath paid a greater ransom than the worth of the world. For Christ alone is the author & perfecter of that grace and mercy we do obtain, Heb. 12. 2. and therefore before he was conceived in the womb, is named jesus, because he should save his people from their sins, Math, 1. 21. and is made unto us of God the Father, wisdom, righteousness, sanctification and redemption, 1. Cor. 1. 30. Neither is there salvation in any other; for among men is given no other name under heaven, whereby we must be saved, Act. 4. 12. and no man cometh to the Father but by him; for he is the way, the truth and the life, john 14. 6. He is the way, 
i Cyrill●s lib. 1. Thesauri cap. 1. Bernardus in parvis sermonibus, sermone 23  by which we return out of exile into our Country; the gate of reconciliation between God and man; He is truth, true righteousness, whereby the wrath of God is appeased, and we accepted as children, and heirs of his kingdom: he is life, the only author of life; himself always and essentially life. Thou hast not how to go, but by him, nor whether, but unto him; and (to comprehend all in one sum,) he is the way, leading 
ᵏ Augustinus in johannis evangelium tract. 21.  us: the truth, directing, the life perfecting; for there is one God, and one mediator between God and man, even the Man Christ jesus, who gave himself a ransom for all men, 1. Timoth. 2. 5. and if any man sin, he is our Advocate 1. joh. 2. 1. For it pleased the Father, that in him should all fullness dwell, and through peace made by that blood of that his cross, to reconcile to himself, all things, both which are in earth and which are in heaven: Coloss. 1. 19 For no man (so 
l In lib. 2. Cur D●us homo, cap. 15.  Anselmus truly) can have pardon of his offences, but by that man, who also was God, and made sin that we might be made the righteousness of God in him: 2. Cor. 5. 20. and did bear our sins upon his body on the tree, by whose wounds we are healed. 1. Pet. 2. 24. he alone hath trodden the winepress Esay 63. 3. he alone endured that bitter passion, for the transgressions of the world, hath washed away with his blood the wickedness of all: for he is that lamb of God, which layeth upon his own shoulders, and taketh away the sins of the world. joh. 1. 29.  
By this is overthrown all human merit both of congruity and 
m De merito congrui, digni & condign, R●inerius in summa tom. 2. titulo meritum cap. 5. Aquinas 1. 2. quaest. 114. art. 3. Pelargus in novo jesuitismo loco 10.  condignity, and all challenged reward to be due for good works. And yet are the Proctors of the Romish Church never louder speakers, never greater orators, then in extolling and commending works, even to heaven: never profess themselves more skilful Physicians then in covering their own, and disclosing the diseases of others; herein not much unlike the frogs, mentioned in the fable, among whom one professed great art in curing all sicknesses, but by her pale and yellow colour, bewrayed how unfit she was to heal others, who could not heal herself. For these are the embossed commendations they set upon works, that they are the 
n Bellarminus de justificatione lib. 5. cap. 4.  merchandise of the kingdom of heaven, that they 
o Costerus in Enchridio de meritus bon●rum operum.  merit with God, and to them eternal life is due, that they are of 
p Gregorius de Valentia tom. 3. disput. 7. quaest. 20. Censura Colonieusis Dialogo 5.  satisfactory power for deserved punishment, etc. But because according to the rule of Paepias in Eusebius, 
q Historiae Ecclesiast. l. 3. cap. 39  we must not listen to those who speak much, but deliver sound doctrine: truth only which proceedeth from the holy Scriptures, and is approved by the most pure and ancient times, aught to be embraced, from which these coiners of new doctrines are far departed. For first, the works of the most regenerate are not absolutely good, neither 
r Adriani Pap. sententia pia. Quotidie super pannum bonae vitae, quem teximus operibus justitiae, stillamus sani●m diversorum criminum.  extensively for number, nor intensively for perfection as is manifest by uncontrollable evidence of Scripture. For we all have been as an unclean thing, and all our righteousness is as filthy clouts, and we do all fade like a leaf, and our iniquity as the wind hath taken us away: Esay 64. 6. And as Solomon confesseth, there is no man just upon earth, that doth good and sinneth not, Ecclesiast. 7. 22. The Apostle (of himself and others) in many things we sin all, james 3. 3. And Paul, though for righteousness which is in the law unblamable, yet basely accounteth of his works, and dignities, calleth them dung; and therefore rejecting them, desireth to be found not in his own righteousness, which is in the law, but that which is through the faith of Christ Philip. 3. 8. 9  
Secondly, Adam in his first estate yet undefiled, and before 
None can merit, not Adam standing in his integrive.  his fall, 
s Philip. Mornaeus de sacrificio Missae lib. 3. cap. 18.  could deserve nothing, keeping the image in which he was created Gen. 1. 27. which is, as Saint Paul interpreteth it, righteousness, holiness of truth and knowledge of God, Ephes. 4. 24. abiding in Paradise, a place full of delight, which David calls, to be in honour, Psal. 49. 22. whereby he had not only a being, but a good being, grace and glory according to the good pleasure of the Creator and his mere mercy and undeserved goodness: and yet had no power to deserve well of him, from whom he received all things, having nothing of himself, but was wholly his. Let it then be granted that our first Parent used the gifts of God bestowed, in the best manner, that he possessed them in such reverent fear as he ought, fulfilled the law, as then naturally he might: yet could he not say, (except he should speak from that pride which cast him down headlong from the top and height of his dignity) I have deserved that God should bestow this or this more upon me etc. But here must that take place which God saith to job, chap. 41. 2. who hath prevented me, that I should make an end? all under heaven is mine. Wherefore, if Adam continuing 
Not in his fall and corruption.  still in his innocency could not merit, who is so absurd and repugnant to godliness, yea to the light of reason, that dare ascribe unto us so degenerate, any such power? For being corrupt, what can we deserve but the wrath of God, curse, and eternal death? because that stain of sin wherewith we are defiled, hath corrupted even all the most noble powers and faculties both of the divine soul and human body; the will, so that now it is subject and a slave to unbridled appetite: the understanding carried aside by imagination; and thus by their inbred corruption, the will is estranged from the love, and the mind from the knowledge of God, and both the one and the other, turned from their natural and good estate, to the contrary: from their own and proper benefit, in the desiring and knowing that which is offensive to God, and hurtful to themselves. It is the general sentence of God concerning all men, that the imaginations of the thoughts of their hearts, are only evil continually, Gen. 6. 5. and doth represent (as it were) with lively colours our condition in a table, that we may behold the same Rom. 3. 10. & Eph. 2. 12. wherefore to save this wretched flesh, the Word became flesh, and, to free us from the bondage of sin, he that knew no sin was made sin etc. 2. Cor. 5. 21. yea, the regenerate, and such as are sanctified by the holy 
Not in his regeneration.  Ghost, cannot climb up into heaven without jacob's ladder, the help of the Lord, the merit of Christ: without which they shall sooner, by their pride lose that benefit of their regeneration, than did Adam the excellent endowments of his creation, at the enticing suggestion of his wife Eua. Therefore the Apostle ingenuously acknowledgeth that he liveth not now, but by faith in Christ Gal. 2. 20. and bewaileth with deep sighs, sent from the very heart and soul, his manifold sins, and miseries Rom. 7. vers. 15. 16. 17. 18. etc.  
Thirdly, the immediate and next causes of our works are not altogether spiritual, regenerate and pure, because there dwelleth yet the jebusite in jerusalem with the Israelites: in the soul, the old man with the new: the flesh with the spirit: and the law of sin with the law of the mind, Rom. 7. 23. & Gal. 5. 17. and no work, no not of the most holy Saints upon earth, is wholly free from the spots of corruption; and therefore cometh far short from deserving any good at God's hands; for which cause, it is their humble petition, Lord enter not into judgement with thy servants, for no flesh can be justified in thy sight. Psal. 143. 2.  
Fourthly, the nature and essence of a 
t Bucanus in Institutionibus.  merit, requireth three things; first, that the work whereby we would deserve any thing, be free without hope of recompense, not due from us to him, unto whom it is performed: but whatsoever we do, is part of that duty we own unto God; For we are his workmanship, created in Christ jesus unto good works, which God hath prepared that we should walk in them; Eph. 2. 10. and, therefore hath he delivered us from the hand and fear of our enemies, that we should serve him in holiness and righteousness all the days of our life. Luc. 1. 74. wherefore, when we have done all things that are commanded us, we must say that we are unprofitable servants, for we have done no more than we 
* Vae enim nobis, s● non facissemus, & hac est vti● magna virtus, & summa securitas, quando & pi● vivis, & tamen plus attendis quid desit tibi, quam quae obtinuisse videris, oblitus quae retro, & extendomite in anteriora. Bern. in Psal. qui habitat. serm. 4.  ought, Luc. 17. 10. and we are debtor Rom. 8. 12. Secondly, the thing offered of us, must be answerable in value and dignity, unto that which we receive, but no works of ours are any way comparable unto salvation and eternal life which God bestoweth; for these are finite, those infinite, between which, there is no proportion; and the sufferings of this present time are not worthy the glory which shall be revealed, Rom. 8. 18. (where the Apostle useth a metaphor or borrowed speech taken from these things which are examined by the balance and found to be of like weight,) but all our deeds are too light. And therefore God rich in mercy hath saved us Ephes. 2. 8. and, everlasting life is the free gift of God Rom. 6. 23. and the kingdom which we hereafter shall possess, is prepared for us from the beginning of the world, not purchased by our labours and endeavours Math. 25. 34. Thirdly, the work which should be meritorious, must be both our own, and beneficial also to him of whom we would deserve, but we are not fit to think a good thought as of ourselves, but it is of God. 2. Corinth. 3. 5. and he worketh in us both the will and the deed according to his good pleasure, Philip. 2. 13. our good reacheth not unto him, Psal. 16. 2. neither doth he stand in need of any thing that is ours. job 22. 1.  
Fiftly, (for further proof, we may add the consent of the purer times of the Church,) the Fathers in the Council held at 
u Confilium Arausicanum sess. 2. can. 19 circa annum Domini 444. vel ut alij 450. Est autem Arausia urbs Galliae, prope Auevionem, qui nunc Orenge nominatur. habitum est autem hoc consilium tempore Theodosij junioris, etc.  Orange, decreed against the Pelagians, that though man had continued in that integrity wherein he was created, yet he could not save himself, but by the mercy and help of the Creator. Wherefore, if without the grace of God he cannot keep salvation given, how can he repair and restore it again without the same? Therefore, the mercy of God is from everlasting to everlasting. For even the works of righteousness are not sufficient to merit perfect blessedness, except the mercy of God (in the most holy sanctified will) do not impute and lay to our charge the sins and defects of human motions; as 
x In Psal 51.  Hilary religiously speaketh. After we be redeemed from all corruption, what remaineth but the crown of righteousness? that indeed remaineth but neither in it nor under it must there be a swelling and proud head, that it may wear the Crown. Hear attentively what God saith, who doth crown us with his mercy: For thou wert not worthy whom he should call, nor justify being called, nor glorify being justified: so 
y Augustinus de verbis Apostoli serm. 22.  Augustine. And these are the confessions of the worse and declining ages. Although 
z Gregorius Magnus' moral. in jobum lib. 9 cap. 11. & est insignis locus apud Anselmum in libro de miseria hominis, sed quum longior esset quamuis lectu digr●ssimus, eum de industria trans●ribere o●isi.  I exercise myself in the works of virtue, yet do I not recover life by merit, but by pardon: grace can have no entrance there, where desert before hath taken up the room. To end, let the publishers of desert, who despise the oracles of sacred Scripture, and decline the judgement of divine truth, make their appearance before the Tribunal of the Sorban, and give ear unto 
a Ethicorum ad Nichomachun lib. 8. cap. 14.  Aristotle, who saith, that we can never requite the benefits received from God, and our Parents; which one sentence doth utterly overthrow the sandy foundation whereupon the merit of condignity is builded: and show, that there is sounder heads in the Philosopher's schools, than in the Popish Church. It were to be wished, that 
b De justificatione l. 5. cap. 7.  Bellarmine, who will neither hear the Scripture, nor Aristotle, would hear himself speak where he thus concludeth, that in respect of our own righteousness, (or rather certainty of our unrighteousness) and danger of vainglory, it is the safest course, to repose our whole confidence in the only mercy and goodness of God. Which one speech of his, is the very sponge, which wipeth out with one blot, the whole Ajax of this Sophister, 
c Tilenus' Syntagmatu Theologici part 2. cap. 48. de meririt● operum.  painted out and described in those his five books written of justification.  Woman behold thy Son. 
The circumstance of time when Christ uttered these words, is very remarkable. For if we consult with human reason it may seem that all this which he now doth, should have been disposed of and perfected long before: especially, considering that he was not only man, but God also, and therefore knew the time of his passion, which also he foretold unto his Disciples, Math. 26. 21. Marc. 8. 31. Luc. 9 22. But there is in this his deed, some thing which we ought both to know and follow; for every action of Christ (in Morals) is our instruction. Therefore (that now, and not before, he doth manifest his care, for the safety & protection of his mother, when he was ready to fulfil the decree of God, for the reconciliation of Mankind, to be made by his death, and not long after gave up the Ghost) great consent is there and agreement between the precepts of the first and second Table: yet to be placed in their several order: that so the duties towards God must have the precedency, and that follow, which belongeth unto man, as issuing and flowing from the other. 
* Rollecus in locum evang.   
Those things which God commandeth, are carefully and in the first place to be performed. Therefore so soon as Abraham received the charge to sacrifice his son, (which was revealed unto him in the night) very early in the morning, he ariseth and fitteth himself to the work enjoined: Gen. 22. 3. Christ will not have that disciple whom he calleth, to go home and celebrate his Father's funerals, but presently follow him, Math. 8. 21. And when he sendeth out his Apostles to preach the Gospel, they must make haste, and salute no man by the way Luc. 10. 4. (not thereby forbidding the common offices of civility, but the hindrance of their calling:) wherefore not unfitly, doth one of the ancient 
e johannes Climachus gradu 4. de obedientia.  Divines call obedience, the grave of our will, the denial of our mind showed by the body; and in respect hereof, maketh every Christian, a holy soldier, whose complete armour is the shield of faith beating down all thoughts of disloyalty; the sword of the spirit, whereby all adverse suggestions are killed; the breastplate of mildness and patience, by which we receive contumelies, the stings and darts of reproachful speeches; the helmet of salvation, which is prayer, a spiritual safeguard; furthermore he must not be foot-bound, but have one ready for every service wherein he shall be employed, the other standing steadfast and immovable, in earnest prayer and humble supplications: and we are therefore bound to follow God commanding, and to obey his will, because we are his servants. Thus David acknowledgeth, that he would do his good will, for he had prepared or pierced his care: Psal. 40 6. which form of speech is taken from those solemn ceremonies, used among the jews when one sold and gave himself into the service of another; which what they were under Moses we may read, Exod. 21. 5. when a servant loving his Master, and will not go out free, he is brought to the judges, and set to the door or post, and his Master shall boar his ear through with an awl, and then he shall serve him for ever; that is the 
* Theodoretus in exod. quaestione, 45. Paulus Phagius in suis annotationibus ad Chaldeum Paraphrasstem.  year of jubilee; the bored ear signifying his attention to listen to that which is commanded, and the standing at the door, where this is done, that he should not go forth without the leave and permission of his master.  
For the use of this doctrine, the religious soul must observe two things; first, the motives inducing to this duty, secondly, the signs or tokens manifesting the same. For the Motives they be divers.  
1 Let us set before our eyes, Christ jesus our Lord, who was obedient to the father unto the death, even of the Cross, Philip. 2. 7. and in his Agony prayed with a submission, Father, if it be possible, let this cup pass from me, but if I must drink thereof, thy will be done, Mat. 26. 39 42.  
2. We must behold the examples of the Saints; as of David, 2. Sam. 16. 26. For when he was persecuted and driven out of his kingdom by his own son, he thus resigneth himself over unto God, willing the Priests that bore the Ark before him, to carry it again into the City, not doubting, but if he found favour in the eyes of the Lord, he would bring him to see it, and the Tabernacle hereof: but if he have no delight in him, than he should do, as to himseemeth good, etc.  
3. Let us but look upon the Creatures, for they are obedient; the Angels do his will, Psal. 103. 21. the sea stayeth his waves, and passeth not the appointed bounds, job. 38. 11. God speaketh to the Whale, and he casteth out the runagate Prophet upon the land, jonas, 2, 11. and Psal. 105. 34. in the plagues of Egypt, the Lord spoke, and there came Locusts, and darkness, and tempest, etc. all at the day appointed: yea oftentimes they obey contrary to their nature, the Moon waiteth, standing still, joshua, 10. 13. and the Sun goeth back, 2. Chron. 32. 31.  
4. Hear the blessings promised from mount Gerasimsim; Deut. 28. 1. 2. (for in keeping the commandments, there is great reward: Psal. 19 11.) and listen to the curses denounced upon Mount Ebal. levit. 26. 14. besides all which, after this life remaineth eternal punishment for the refractory and disobebient, 2. Thess. 1. 8.  
The signs of true obedience, among other, are these. 1. If we persuade ourselves, that we do not therefore please God because we hear him, but that we do his will, Psal. 119. 11. joh. 10. 27. Math. 7. 26.  
2. If we obey in such things, to which no law of man doth enforce us, and whereof God only, who is the knower of the heart, can be judge. job. 32. 22.  
3. If that thing which is commanded be contrary and repugnant to nature, and yet notwithstanding, even in this we do obey. So Moses goeth up to the mount, and contented to see the land of Promise, willingly there dieth, as the Lord had told him, Deut. 34. 5. And Abraham hasteneth to sacrifice his only son, according to the commandment, Gen. 22. 3. of which action, thus Zeno Bishop of Verona, 
f Zeno Verenensis, sermone depatientia. Basilius Isauriensis, sermone de Abrahamo.  O strange spectacle, and worthy whereof God should be the beholder, in which it is a hard matter to determine whether the sacrificer, or the sacrifice were more patiented: the countenance of neither once changed; the one stretched forth his sword, the other his neck; the one buildeth the Altar, the other bringeth the wood, whereon he was to be burned, and both are joyful: under the fear, not of humanity, but of nature itself, both show a wonderful example of glory; a peerless and unmatchable pattern of God's worship to succeeding ages. Those who walk after this Rule, peace and mercy is upon them, and the Israel of God. Gal. 6. 16.  Woman behold thy son. 
If we balance and weigh considerately in our hearts that which is here spoken, so many words, so many miracles. For could not Christ sooner provide for his mother? out of all doubt he could, (he is the Lord of the whole world, the earth is his, and the fullness thereof, Psal. 24. 1.) would he not? God forbidden, that such a thought should ever enter into the heart of any Christian, once to conceide a thing so blasphemous: (for now in the extremity of his unexpected sorrows and tortures, and that incomprehensible joy, whereinto he was presently to enter, and whereof he made the thief partaker, Luc. 23. 43. is mindful of her.) But in the secret of this deed, there is an especial thing, whereof he would have us take knowledge; to wit, this virgin was descended of the blood royal, the stock of David, and mother of the son of God manifested in the flesh, yet hath not of her own wherewith to live, but is poor, and therefore committed to another, by whom necessary sustenance should be procured. And the truth hereof, how mean her estate was, may thus appear, both in that she was despised of all in the time of her travel, (thrust 
g Saluianus de Gubernation Dei, lib. 6. & l. 2. contra avaritiam. Nulla domus ambitio nisireclinatorium in stabulo; matter in faeno, filius in praesepio: tale elegit mundifabricator hospitium, huiusmodi habuit delicias sacrae virginis puerperium; pamniculi pro purpura, pro bisso in ornatu regio laciniae congeruntur. Cyprianus in sermone de Nativitate Christi.  up into an outroome a stable, not vouchsafed a more convenient place in the Inn;) and when she had brought forth her first borne Infant, wrapped him in ragged clouts, and laid him in a cratch for want of cradle: Luc. 2. 7. But so it must be; for he came into the world, that he might bring man cast out of Paradise for sin, into his heavenly Country; and when (according to the prescript of Moses law) she was to be purified, bringeth a pair of young pigeons, (an undoubted proof of her poverty) Leuit. 12. 8. For God (having respect of the poor) in stead of a Lamb permitted them to offer a pair of turtle doves or young pigeons. Thus is he poor in his birth, (
h Bernardus de natali Domini, serm. 4. & idem apud Anselmun. Tribus exemplis viam nobis o stendit, qua eum sequi debemus, 1. Paupertatis, quia in hoc mundo divitias habere noluit. 2. Humilitatis, quia mundigloriam sprevit, 3. Pattentia, quia mala sustinuit.  wrapped in rags) poor in his life (he had not where to lay his head;) poor in his death (spoiled of his garments, divided by the Soldiers, and for which they cast lots.) Thus did he sanctify holy poverty. Be of good comfort therefore, be of good comfort, such as are borne in the baseness of poverty: for God himself is poor with you.  
Doctrine. Poverty and want of things necessary for the sustenance of this life, are not of that quality, for which we should either be utterly 
i Optimi viri, s●pe pauperrimi; bonae mentis soror paupertas: Petroni us. Arbiter in satyrico. Aristophanes in Pluto. Exemplum in Abdolomino, ●pud Q Curtium, lib. 4. causas erudi●● persequ●●u● Aristo●eles problematum sectione 24 problemate 4.  discouraged, or imagine that for these we are less in God's favour, or that he will not be so merciful unto us, as if our case were better in the world. job is stripped of all, yet beloved of God, who hath of him an especial care: job, 1. 8. None more grievously distressed than Lazarus in his life time: Angels attend him dead, and place him in Abraham's bosom: Luc. 16. 22. Great Elias, (who for the heat of his burning zeal, is said of the ancient, to 
k Epiphamu● de vitis Prophetarum.  suck ●ire out of his mother's breasts; and bridle heaven 
l Basilius Isau●iensis Homily 〈◊〉 Elia.  with his tongue, so that neither dew nor rainefell upon the earth, but according to his word) when he flieth for fear of jezabel, breathing out threatenings, is fed with a daily portion, morning and evening, first by the Ravens, and afterward by a poor widow, 1. King. 17. 4. 13. Ruth a holy woman, and one of the Grandmothers of Christ, Math. 1. v. 5. constrained by famine, goeth daily to glean in other men's fields, where she might have leave; such was her need: Ruth, 2. 2. They wandered in sheeps skins and goats skins, destitute, afflicted and tormented, of whom the world was unworthy: Heb. 11. 37. And Paul the teacher of the Gentiles, complaineth of hunger, of thirst, of cold, of nakedness, 2. Corinth. 11. 38. We read in the Ecclesiastical histories, 
m Eusebius historic Ecclesiest. lib. 3. cap. 20  that when the kinsfolk of our Lord jesus Christ were accused unto Domitian for to be of the lineage of David (which he desired should be utterly razed out,) after he saw their hands partly hardened and brawned, partly rend with daily labour, in ploughing and tilling the ground, contemned their poor condition, and they escaped with life.  
Use. first. We are not to be overmuch grieved, or storm against God, if it please him to lay poverty upon us, so that we want some things necessary for the maintenance of this life: and means to appease our impatiency herein, be these.  
First, the condition of that estate, to which we are all nature subject unto; for we brought nothing into the world, neither shall we carry any thing out thereof: 1. Timoth. 6. 7. job despoiled of all his goods, acknowledgeth so much: Naked came I out of my mother's womb, and naked shall I return thither again: job: 1. 21. and some have observed from the form and structure of our bodies, that all the senses are placed in the head, the higher part, (feeling only excepted, which is dispersed through all the members) as in a tower: the feet are set in the lowest room; and that as an instruction, teaching that we should trample under feet, and tread upon earthly things, and look up to heaven, and the unspeakable treasures there reserved for us: seeking first the kingdom of God, and his righteousness, Math. 〈◊〉. 33. For no want or need can exclude us from grace; yea God hath chosen the poor, Ian●. 2. 5, and heareth their desires, Psal. 9 18. Ecclesiasticus, 21. 5. only let us be patiented in silence, Esay, 30. 15. And God will for ever satisfy us, etc. Luc. 6. 21.  
The second, take the witness of our own eyes; Let us look upon the patriarchs and Prophets: which of them all did overflow in wealth and abundance? jacob when he wandereth from his father's house, hath the earth for his bed, a stone for a pillow, and heaven for his covering, Gen. 28. 11. Those upon whom God set his love, went up and down in the vast deserts and wilderness out of the way, and found no City to dwell in, but hungry and thirsty, their soul fainted in them, Psal. 107. v. 4. 5.  
Use. 2 Another use of this doctrine; and that is general, not to think it a strange thing, for the fiery trial, which is amongst us to prove us, as though some new thing had come upon us, 1. Pet. 4. 12. in which 
n Nicholaus de Cl●mangijs de fructu 〈…〉 m ●duersarum.  place of the Apostle, as else where in Scripture, tribulation is signified under the name of fire, for the like and commendable effects that are found in them: first, it is the property of fire to mount aloft, and ascend to his own Region: and tribulation raiseth the soul, lying groveling upon earth: lifteth it up unto the Lord, and heaven from which it had the original. 2. Fire heateth and inflameth, & afflictions kindleth the heat of the Creator, in a cold and fainting soul. Thirdly, fire shineth, and giveth light in darkness. so trouble and calamity is the wholesome eyesalve to cure the dimness of our sight: which the Angel of the Church of Laodicia is advised to buy, that he may see: A pox. 3. 18. And it seemed that Nebuchadnetzar used this medicine, who for his exceeding pride was turned from a man into a beast, and lost the eyes of his mind, but recovered it after long time again, and then could look up into heaven, and give thanks unto the most high, and praise and honour him who liveth for ever: Dan. 4. 31. Fourthly, the quality of fire is to melt and make soft things that are hard: and the Spouse, Cant. 5. 6. sayeth thus, my heart was melted when my beloved spoke: now God speaketh unto us by tribulation, not by words, but by rods; and those hearts which are not mollified by this fire, are altogether clay, which is hardened with heat. Fiftly, fire trieth the Potter's vessels, and make them strong; and to this purpose is that of the Wiseman, the furnace proveth the Potter's vessel, tentation the righteous. And therefore not unfitly styled fire, in respect of those, & other the like effects it worketh in sundry men, as fire doth upon sundry matters, etc.  Woman behold thy Son. 
The words are in meaning this much; this my disciple shall take care of thee, as if he were thine own son; and therefore he saith not, behold thy guardian, or defender, but thy son; and this he speaketh, for her further comfort: thou hast now one son dying, and, ready to give up the ghost, taken from thee: but another left; this in care and duty: him in nature.  
God according to the measure of affliction sendeth the answerable measure of comfort, the rules whereof are these. That of David, In the multitude of the thoughts of mine heart, thy comforts have rejoiced my soul Psal. 94. 19 Another of Saint Paul's, As the sufferings of Christ abounded in us, so our consolation aboundeth through Christ, 2. Corinth. 1. 5. And for examples, jacob is consumed with grief, for want of his son joseph, whom he supposed to be devoured of some evil beast, (for so the rest of his children would have persuaded him) rejoiceth at the news brought that he was living: made haste to go down into Egypt to see him, Gen. 37. 34. & 45. 28. The Israelites for a long time groan under the heavy yoke of bondage; but when the determined four hundred and thirty years are fulfilled, they come forth with triumph out of the land of their captivity, Exod. 12. 41. joseph is sold by his brethren unto the Ismalites, of them brought into Egypt, and there bought of Putiphar, and in his house accused of his Mistress, who daily enticed him unto unclean lust, and yet laid to his charge that he would have offered her violence, (when he would not yield to her unchaste allurements:) is cast into prison, hardly entreated, so that the iron pierced through his soul, Psal. 105. 18. (for he was held in fetters thirteen years, seeing and suffering many extremities;) at the last is set free, interpreteth the King's dreams, is exalted to honour; for his iron chain receiveth one of gold: for the cloak left behind in the escape from his wanton mistress, a vesture of silk; for the loathsome filthiness of the prison, the high dignity of the government; is made Viceroy of the kingdom, fourscore years managing all the affairs of the estate: so that his glory did six times 
o He lived 110. years; is sold when he is 17. year old, when 30. standeth before Pharaoh, and interpreteth his dreams: so his bondage was 13. years his honour 80▪ and six times 13. make 78.  exceed his misery, compare Gen. 37. 2. & 2. 28. & 41. 46. & 50. 22. job after the rifling of his goods, the driving away of his cattle, the murdering of his servants, the crushing in pieces of his children (by the ruin of his house, while they were banqueting) and thesmiting of his body with biles, from the crown of the head to the 
p Hanc jobi calamitatem duodecim menses perdurasse tradunt judaei in Sedar Otani sive Chronico maiorum.  sole of the foot, is blessed of God with doubled riches, plentiful issue, length of days, & the latter end is more happy than the beginning. job 42. 12.  
Let us cast our care upon God, he careth for us, 1. Pet. 5. 7. 
Use.  for though great be the troubles of the righteous, yet the Lord will deliver him out of them all. Psal. 34. 19 and, do one of these things for us, either grant full and perfect deliverance from all evil, (as he did the three children, D●n. 3. 26.) or mitigate the sharpness of the trial: (so he dealt with the Israelites in the captivity of Babylon, and sent his Prophets to comfort them, Ezech. 36. 8.) or sustain them by the inward grace of his holy spirit, (as he did Stephen, in the midst of that deadly and 
q Per tot l●pides Pe●rae co●u●gitur v●i. ●rator lib. 1. in Acta Apostolorum.  stony shower, Act. 7. 56. who saw Christ standing at the right hand of the Father to behold his 
r Ambr●sius epistolarum lib. 10. epist. 82. Augustinus quaest. 88 in nowm Testam●●tum.  champion, and ready to crown his Martyr.) and ●ath promised, that he will graciously be present with all tha● are his: so that if they pass through the waters, the waters shall not overwhelms them, if they walk through the fire, they shall not be burnt, neither shall it kindle upon them, Esay 43. 2. Wherefore let us only commend unto him our cause by earnest and humble prayer, who is able to do exceeding abundantly above all that we ask or think, according to the power which worketh in us. Eph. 3. 20.  Then said He to the Disciple: Behold thy Mother. 
This Disciple is john, who leaned 
s De veterum accumbendi more vide Ciacconium de Triclinio. & ●●luij Vrsini ad ●um appendi●em. & Hyronimum Mercurialem de arte Gymnastica lib. 1. ●ap. 11.  upon Christ's breast at his last supper, and from thence drew the heavenly waters of saving knowledge: and now hath another prerogative granted him. Neither did Christ this because he disinherited his other Apostles, or doubted either of their love or faithfulness towards him: but now, (such was their infirmity,) they all fled, this only persevered and followed him even unto the death; and therefore committeth the care to provide for his Mother, to him standing by the Cross.  
They only are to be accounted true friends, in whom we may repose our confidence; which continue steadfast, in the most distressed 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  times of our estate. The poor is hated of his own neighbour, but the friends of the rich are many Prou. 14. 20. It was a wise sentence of the Ancient, Prosperity getteth, adversity proveth friends; more worship the Sun rising then setting. Of this number was that crafty Ziba, who to curry favour with David, basely forsook his Master Mephibosheth, and falsely accused him, 2. Sam. 16. 1. and those, who sometime dazzled with the shining brightness of haman's advancement, honoured him with all respective care; so soon as they perceived the King offended, no one became a suitor for his pardon, but all in word and deed furthered his overthrow; and, after the manner of the Persians, covered his face (a 
u Drusiu● in locum.  forerunning ceremony of his death) Hester 7. 8. 9 But what need I stand to make this manifest by gray-headed testimony of antiqùitie? there is no age, but will afford more than sufficient proof. Those who pulled the boughs from the trees, spread their garments upon the ground, entertained Christ entering into jerusalem with all observance, (crying Hosanna in the most highest, blessed is he that cometh in the name of the Lord, Matth. 21. 8. 9) the next day cry louder, crucify him, crucify him: and instantly desire of Pilate, that Barrabas a thief, (who for raising an insurrection and committing murder, was cast into prison,) might be delivered Luke 23. 19  
Be not too hasty to entertain friendship with any: look diligently 
Use.  whom thou mayest love; trust after try all; for there be many lurking holes, and secret corners in men's minds; many 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sorts of friends, as the Wiseman distinguisheth of them. For  
First, there is a timeserving friend, who like the Swallow will in the summer of thy fortunes cherish himself in the heat thereof, but in the cold of winter, will treacherously forsake thee; never 
y Isodorus de summo bono lib. 3. cap. 29.  longer continuing than he may get some gain.  
Secondly, many be false hearted friends; and these will counterfeit love, only to this end and intendment, that so they may get knowledge of thy 
z Scire v●lunt secreta domus atque inde timeri.  secrets, and by this means keep thee in awe, and hurt at their pleasure; effecting that by close and secret craft, which they never could bring to pass by force and violence.  
Thirdly, there is a masked counterfeit: whose plots are for the advancement of himself, and increase of his own gain, and murdereth under the vizard of dutiful kindness; such an one is all lime, his words are lime, his gestures, his countenance: riseth by thy fall, and profiteth by thy loss. This and much more you may read Ecclesiast. 6. ver. 7. 8. 9 etc. Therefore it is good, not to be too hasty, to believe every one, that seemeth smooth and perfectly complemental; for there be but a few, who when they salute thee with the tongue, All hail, say in their hearts, take heed: poison is never given but with some pleasing and sweet mixture; wickedness is committed, but under pretence of virtue; and therefore it standeth men in hand, to be heedfully-warie, and circumspect: which the Apostle long before prophesied of; that they should be evil, and dangerous times, because of men wanting natural affection, truce-breakers, having the show of godliness, but denying the power thereof. 2 Timoth. 3. 4. 5.  And from that hour the Disciple took her home unto him. 
In this place is set down the event, and effect of Christ's speech, which is the ready and prompt obedience of the Disciple; and in this clause every word hath his especial and particular force. For first herein is the deed itself, (He took her.) Secondly, the alacrity to perform the commandment given, (the same hour) presently. Thirdly, the care and diligence used (unto his own▪) It is idle, and without any sure ground, that some trifle and confidently affirm, concerning the great wealth of john. For it is not here said that he took the virgin into his house, but into his own; to make provision for her as he was able, in which the great love and faith of the Apostle is manifest. For he excuseth not himself, from the taking upon him this burden, under the pretence of want, and disability to undergo the same: neither doth he cast doubts, how or by what means he should maintain her, but obeyeth the commandment given, nothing doubting but that God will be present and a helper.  
Those who undertake any work imposed of God, or 
Doctrine.  are employed in any kind of life acceptable and approved unto him, are no way to doubt of help. For his eye of providence, shall ever watch over them. Elias taketh his journey at the appointment of God, the Ravens (who unnaturally hate their 
a Isidorus Pelusiot● lib. 4. epist. 43.  own brood) morning and evening bring him bread and flesh, 1. King. 17. 5. 6. Daniel and his fellows refusing to eat of the portion allowed from the King's table, (partly, because it was consecrated to Idols, partly, for that they were such meats as were forbidden the Israelites to eat of,) his countenance appeared fairer, and he better liking with pulse and water, than the rest of the children which did eat the portion of the King's meat, and drank wine: Dan. 1. 12. 15. And the widow of Sarepta, in that long continued famine of three years and a half, Luke 4. 15. hath abundantly for herself and hers; for neither did the little meal in the barrel, nor oil in the cruse waste in all that time, until the Lord sent plenty. 1 King. 17. 11. 16. But what do I reckon up these ancient testimonies? God at no time hath left himself without witness in doing good Act. 17. 17. Aretius, a 
b Problematum Theologicoru● part. 2. loc. 119. Anno Domini 1570. 14. die Junii.  Divine of good note, doth confidently affirm, that in some places of Austria and Bavaria, it reigned wheat, which the people gathered and made thereof wholesome bread. And when Rochel was besieged, in the heat of the civil wars in France, raised against the professors of the reformed Religion, and their store began to fail; miraculously a certain 
c Anno Do●. 1573. historic de statu religionis & Reip. in regne Galliae. lib. 11. sub Car●lo 9  kind of fish every day in great multitudes cast themselves upon that shore; which so soon as the King's power was removed, departed also, and afterward were not seen there. And thus is fulfilled that of the Prophet, Nothing wanting to them that fear God: the Lions do lack and suffer hunger, but those that do seek the Lord, shall want no good thing. Psal. 34. 9 10.  
We may then from hence learn, not to be dismayed and too much cast down, in the straightest and hardest times. And this is a doctrine most profitable in every condition of life; for our affections are vehement, fierce and unruly: neither do we any thing (for the most part) but upon assuredness of good hope; now hope maketh the mind always doubtful: from whence fear riseth and distrust. But against this immoderate care (so we use honest and lawful means for to procure our good, because we are to labour, and diffidence not diligence is forbidden) our blessed Saviour doth strengthen us by many persuasive arguments Matth. 6 26. etc. of which the first is taken by comparison from the greater to the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitae d●t●r, & dator es●ae est. Pruden●ius in Psych m●chia, in au●●itiae & largstatis p●gna.  less, The life is more than meat, God hath given that: therefore, he will not deny this.  
The second, from the fowls of the air, and in particular of the Ravens, Luk. 12. 14 David Psal. 147. 9 and job ●9. 3. for these when they have hatched their young, neglect to 
e Gregorius Magnus' moral. lib. 30. cap. 8. Genebrardus in Psal 147. Pierius hyr●gliphic●● lib. 23. sed ve●●similtor est op 〈…〉 Vale●● de sacra philosop●ia cap. 55. & ●●●●sangi Franz ij in historia animali● sacra. part 2. cap. 14. qui trad●nt cor●os v●i primum volandi potest as est, pull●s su●s nido ●ijcere, qui quod infirm● sint, ni●●l possunt aliud q●●m hu● & ill ●c vagantes, querislos ●●●m ●res in a●re sundere: quod n●hil aliud est, qu●m ipsum r●rum on●●●● pa●●nt●m, De●m na●●ra●●●● inv●care. Aristoteles de h●st. an 〈…〉 m lib. 9 cap. 31.  feed them, until they be tethered and wax black like themselves: in the mean time they are nourished either with the dew from heaven, or the flies which hover about them, or of worms which breed of that heap of matter which their dams have gathered together in the nest, before they left them.  
The third is from an impossibility; thus, None by all his labour and industry, can add any thing to the stature of his body; therefore not to the nourishment. Nourishment is ordained for the 
f Cub●●● meminit, non quasi nos, aut palmam, aut digitump ssemus adijcere, sed quis m●nsura hominis r●spondet quadruplae propor●imi cubiti eius. Est autem cubitus, interuallum à flexu b●●●●ij, ad suprem●m pariém medij di●iti: & si quis, maximè indignetur, murmur'st, & qu●tidiana 〈◊〉 itud●●● see excruciate, niht tamen 〈◊〉: uncut ●●im ●●rius & de 〈…〉 modus mensurae in statura cui●● attributus est: ita certam mensuram fortunae & successus in alijs nego 〈…〉 defi 〈…〉 D●us ●●ra quam progr●di non pot●●●, vtu● 〈◊〉. Enthimius.  increase and growth of the body; then, if we cannot procure or further this; neither is the other in our power. Therefore the care of both is to be left unto him, who made the body, and determined it should be of such a bigness.  
The fourth, is framed from the example of the flowers, and by name, the lilies: whose natural beauty without any labour of theirs, doth far exceed the glory of Solomon, wherein was wanting nothing that either art or industry could afford: now, if the flowers, 
g Quod sericum? quae Reg● purpura? quae pictura, textura potest floribus comparari? quid ita rubet ut Rosa? quid ita candet ut Li●um? Hieronymus.  grass, and herbs, which to day are green, to morrow cast into the furnace, are so adorned of God it cannot be, that the heavenly Father should be careless, to clothe men, his children.  
The fift, This torturing care for food and raiment, is heathenish. For the Gentiles who have no hope of a better life, nor look for the joys of the world to come, put their happiness in these temporal things, and (according to the stile of the holy Ghost,) are men of this world, Psal. 17. 14. but Christians seek for things to come, Heb. 13. 14. and know that the fashion of this world passeth away, 1 Cor. 7. 31. and, that they brought nothing into the world, 1. Tim. 6. 7. neither, when they die, shall they carry any thing from thence. Psal. 49. 18.  
The sixth is deduced from the providence and foreknowledge of God our eternal Father. He is a Father therefore will; heavenly, therefore can supply our wants. For this is an infallible truth, that God who knoweth and made nature, understandeth our necessities, far better than we ourselves, who are pinched with them. And therefore (as we learn of Moses, in his records of antiquity) before he created man, he framed the whole world, & every 
h Nazimzenus in oratione de Theologic. N●ss●nus de opificio homini●.  part thereof, and furnished them with their several endowments; and then, after the palace was builded seated the King therein, whom he had fashioned after his own image, preparing all things 
i Philo Iud●us de mundi fabrica.  necessary, for his use and delight. And therefore he will never be defective in any thing belonging to the good of those that are his, since he had such a respect of them, while they were yet hidden in Adam's loins. Wherefore, let us commit our ways unto him, etc. Psal. 37. 5. 1. Pet. 5. 7. he careth for us.    

THE THIRD WORD, A WORD of Love, Grace and Comfort.  LUKE, 23. VER. 39 40. 41. 42. 43. And one of the evil doers which were hanged, railed on him, saying, If thou be that Christ, save thyself and us; but the other answered, and rebuked him saying; Fearest thou not God, seeing thou art in the same condemnation? we are indeed righteously here, for we receive things worthy of that we have done; but this man hath done nothing amiss. And he said unto jesus, Lord remember me when thou comest into thy Kingdom: Then said jesus unto him, Verily I say unto thee, to day shalt thou be with me in Paradise. 

ANALYSIS.  
THis is the third Word of Christ. In which are to be observed the speech or word itself, and certain antecedents; and these are things spoken: that is to say, the different speeches of the two thieves, who were crucified together with him: One, of him hanging at the left hand, which is contumelious and reproachful; in it these particulars, 1. the● fact (he railed on him) 2. the form of his reproach (if thou be son of God, save thyself and us:) The other is the speech of the thief upon the right hand, partly ●●prehensiue of his fellow, (sharply reproving his impudent sauciness; and in it are manifestly showed, his faith and obedience: his obedience first appeared in checking his fellow (fearest not thou God?) 2. in the acknowledgement of his own sin, (we are indeed rightly here) and this is illustrated from the cause, wherein his patience is showed (for we receive things worthy of that we have done) and by way of opposition, in respect of Christ, (but this man hath done nothing amiss) 2. his faith, for he confesseth Christ in this woeful plight to be a Lord, (Lord remember me) partly petitory, desiring help and mercy of Christ (Remember me) enlarged by the circumstance of time, (when thou comest into thy Kingdom.) The second general point, is the word itself, and the answer of Christ made. In which is a promise consolatory, (Thou shalt be in Paradise,) and this laid forth, first from the time and speedy performance thereof (To day) 2. from the company or society which he shall enjoy there (with me.) 3. from the certainty, for the promise is confirmed by an oath, (verily, I say unto thee) And this is the sum of the whole.  And one of the evil doers which were hanged, railed on him, etc. 
Before I come in particular to open these words, a doubt is to be removed. For S. Math. 27. 44. & Marc. 15. 32. do constantly affirm, that both the thieves reproached Christ. But we may thus answer, that this is spoken by a Figure, which is called of the learned Synecdoche, when one number is put for another, the plural for the singular; which manner of speech is very frequent, and often used in the Scripture. As when Paul saith; They shut the mouths of the Lions. Heb. 11. 33. it is to be understood of Daniel alone; So when Peter knocked at the door they opened; Rhode in the act, the rest (it may be) by the commandment, Act. 12. 16. And I●pth● is buried in the Cities of Gilead, that is, in one of them: for in a many at the same time, he could not: judge 12. 7. So Luke here expoundeth Matthew and Mark. Or we may say (which is S. 
a In Luc. cap. 23. & potuit sic fuisse in princ●pio, s●d unus conuersus●st, joh. Gorson in Monotessaro. vel Hebraismus tantem est, ut illud jonae ca 1. 6. Drusius H●braicarum, quae stionum, l. 1. quaest. 5.  Ambrose his judgement) there is to be understood a change of time; that first both the thieves nailed, but one suddenly was converted, and did repent. We read in the Gospel, that many 
b Primumgemu fuit sedentium, qui ●um obseruabant, secundum praetereuntium qui blasphemabant T●rtium sacerdotum & seniorum. Quartum pendentium latronum: ●udol●●us de● i● a Christi, part 2. cap. 63.  reviled Christ, and railed on him most bitterly: as the passers by, who nodded their heads and said, ah thou that destroyest the temple, and buildest it in three days, save thyself; if thou be the son of God, come down from the Cross. The chief Priests, Scribes, Elders and Pharesies in this manner, he saved others and cannot save himself, If he be the King of Israel, let him come down, and we will believe in him; he believed in God, let him deliver him, if he will have him. So now this thief, If thou be that Christ, save thyself and us: Math. 27. 39 40. etc. Marc. 15. 29. 30. And all this they said, supposing it impossible to be done; and that only upon none other ground, but reasoning from his present estate, hanging now upon the Cross, in shame and extreme torture; and therefore concluded he could not be that Christ, sent of God to save others. But herein they were far mistaken, and greatly erred; for that Cross was the only way to obtain perfect glory and true happiness; Then did he destroy the Temple, that he might raise it up again in three days, by his glorious resurrection, 1. Corint. 15. 4. Then did Christ truly execute his Sacerdotal office, (as a Priest offering his body upon the Altar of the Cross: 1. Pet. 2. 24.) yea▪ by the Cross upon the Cross, triumph over his enemies, Coloss. 2. 14. and by death overcame him, (that is the Devil) who had the power of death, Heb. 2. 14. Thus it may be apparent, how wretched men are blind to judge aright of this mystery of the Cross.  
We must not then determine of spiritual things according to human reason: for as the eyes of an O●le are dazzled with the brightness of the Sun: so is our understanding in the apprehension of matterscelestiall. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. 1. Corinth. 2. 14. So the jews pass their judgement of Christ, (as the Prophet foretold it should be:) that he was despised and rejected of men, that he was a man of sorrows, and had experience of infirmities; And they hide their faces from him, that he was despised, and esteemed him not, but deemed him plagued and smitten of God, Esay 53. 3. & 4. jobs friends condemn him for an hypocrite, and dissembler, when they see his afflicted estate, and peremptorily affirm, that his children oppressed with the ruin of the house (wherein they banqueted) were justly sent into the place of their iniquity, job, 8. 4. but God acquitteth them of this imputation, and giveth a very honourable testimony of jobs uprightness, cap. 42. 7. Neither is it to be marveled at, that these men should be so grossly mistaken, with whom that axiom 
c Plinius secundus.  goeth for currant, that those are no better than fools who believe such things as be above the ordinary course of nature▪ and unto which reason cannot attain.  
The Apostles premonition: Beware lest there be any man that spoil you through Philosophy, and vain deceit, Coloss. 2. 8. and bring into captivity every thought to the obedience of Christ, 2. Corinth. 10. 5. 
d Chrisostom●● in cap. 11. ad Rom.  A mystery is a thing unknown, and unutterable, full of wonder, and of a 
e justinus Martyr, in expositione fid●●, de Trinita●e.  higher nature, then can by any human understanding or reason be apprehended: and therefore as men of right mind do take hold of hot iron with tongues, not with their hands: so the godly do embrace the determination of the Church, not by the scantling of their own capacity, but the light of faith; Wherefore we may not judge sinisterly or evil of any in 
〈◊〉 Chrysosto●us  regard of the outward things of this world, for the best men for the most part find the worst entertainment here. Righteous Abel is murdered of reprobate Cain; he flourisheth, buildeth Cities, inventeth Arts, and wanteth nothing: Gen. 4. 17. 18. 19 etc. Israel groaneth under the heavy yoke of bondage in Egypt: Pharaoh liveth at ease, and enjoyeth all kind of pleasure, Exod. 1. 10. 14. Innocent Naboth is falsely accused, and unjustly condemned, 1. King. 21. 12. 13. While Herodias daughter danceth (abloudy 
g Idem Hemilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whelp of a cruel Lioness) the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Basilius Isauriensis homilia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  devil leading the round, john Baptist, the bright shining light of the world, is beheaded in prison, Math. 14. 10. And oftentimes so grievous and afflicted is the estate of the Saints on earth, that if there were not another life beside this, than were they of all men most miserable, 1. Corinth. 15. 19 but God hath prepared 
Augustin 〈…〉 de Civitate D●●. lib. 1. cap. 8.  for them good things, whereof the wicked shall never be partakers; and then shall they know by happy experience, that this light affliction which is for a moment, causeth a far more excellent and eternal weight of glory: 2. Corinth. 4. 17. Thus the Apostle opposeth present things to future: a moment, to eternity: lightness to weight; affliction to glory, for which cause we must by faith, hope, & patience willingly bear and sustain, and overcome all those evils and tribulations which are incident to our calling; for the sufferings of this 
ᵏ Rollocus in cap. 19 johannis  time are not worthy the glory which shall be revealed: Rom. 8. 18.  And one of the evil doers which were hanged, railed on him. 
If we weigh this diligently, we shall find that whatsoever now is objected unto Christ, both by others and this graceless thief, is nothing else but the same, whereof he was accused, and for which condemned, and at the last nailed to the Cross. For Math. 27. 40. thus they maliciously spoke unto him: Thou that destroyest the Temple, and buildest it again, if thou be the son of God, save thyself and come down: And this is that which the jews do so vehemently enforce before P●late, that they have a law, by which he is to be put to death, who maketh himself the son of God, john 19 7. But 〈…〉 for their sakes, and at their instance, he was crucified, and did undergo those extreme torments; then this might have contented them who had obtained their desires; but the death of the holy and innocent cannot quench the unsatiable thirst of blood, which is the enemies of Christ, and his grace; yea they never cease to tear them with scorn and reproaches: that if it were possible, they would not destroy the body alone, but drive the soul into despair, yea after death they spare not to persecute their very ashes and bones: so bitter, so unappeasable is their hatred.  
What doctrine is from hence to be gathered, and the use we are to make thereof is, before mentioned in the first word of Christ, praying for his enemies.  And one of the evil doers that were hanged, reviled him, saying, If thou be Christ, save thyself and us. 
This blaspheming thief is an example of a man, whose heart is hardened, and is not amended by any corrections of God, but becometh worse; such were the jews of whom the Lord complaineth, the people returneth not unto him that smiteth them, neither do they seek the Lord of hosts, Osea, 9 13. And jeremy, cap. 5. 3 speaketh thus, Oh Lord thou hast smitten them, but they have not sorrowed, thou hast consumed them, but they have refused to receive correction, etc. So by 
l Hipp●crates Aphoris. lib. 2. Aph●rismo 6. Galenus rationem reddit in suis ad eu● commentarijs Cornelius Celsus, lib. 2. cap. 7.  degrees God proceedeth to punishment, and by them the sin is increased, and the offenders brought to insensibility and want of feeling. For as the cause of the patiented, or sick man is desperate, who feeleth not the force and violence of his disease: so they are near to the death of the soul, who perceiveth not the rods of God when he striketh. And there is in the reproach of this thief, somewhat special and proper above the rest, when he thus speaketh (if thou be Christ) save thyself and us, me and my fellow; in meaning thus much: Show forth now thy power that we may have trial thereof, by which hitherto th●●hast helped many. And herein bewrayeth his impatien●● no abiding the sharpness of the punishment, from which he would be freed, and breaketh forth into open blasphemy, as though God could not deliver him: therefore saith, if thou be that Christ, the anointed, and sent of the father to save mankind, why then do so much for thyself and for us. But he understandeth not, that Christ must suffer those things, and so enter into glory, and open the gates of heaven; that those who belong to him, may enter thereinto: no more than did the chief of the Priests, Scribes and Pharisees, who scoffed at him, and tauntingly willed, if he be the King of Israel, that he should then come down now from the Cross, & they would believe in him: Mat. 27. 41. 42. But this is the voice of the sons of the devil, and herein follow their Father, whose request this was (when in the 
m Chrysostomu● de passione.  wilderness he tempted him) if thou be the son of God, cast thyself down headlong. But Christ did a greater matter than this, when he arose from the dead, yet they believed not, but with bribing the soldiers, in a manner bought their infidelity. And therefore Christ did not descend from the Cross, because he came into the world to be crucified. And thus thou hast forgotten (O jew) what thou hast heard, that the Lord reigned from the tree, and dost deny thy King, because he tarried 
n justinus Martyr in Dialogocum Tryphone judaeo, fals● accusat judaeos, quod ex Psalmo 95. secundum 70 Interpretum versionem: eraserunt illa verba, à ligno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & prodicite in Gentibus Dominus regnavit à ligno: legunt mutilate●dicite in Gentibus Dominus regnavit: reliqua omittent●s.  upon the tree, and did not refuse the title of his Kingdom, nor lay down the sceptre of his Empire, the 
o Bernardus in Dominica sancta Paschae de 〈◊〉 signaculis.  government is upon his shoulder, Esay, 9 6. And if he had come down from the Cross, he had then saved none; 
p Augustinu● tract at. 37. in Iohan●is Euangellum.  and therefore he continued there, leaving the same when it was his pleasure. For what great thing had it been for him to come from the Cross, who was able to come out of the grave? if he himself had not been willing, he could not have suffered: if that blood of his had not been shed, the world had not been redeemed. Let us therefore be thankful to the power of his Deity, and the compassion of his infirmity, and to his secret working, which the jews knew not.  
Calam 〈…〉 and tribulations, except God vouchsafe to sanctify the 〈…〉 to men (for upon that word must the accent be 〈…〉 ey break forth into blasphemy, either against his power, or mercy. Against his mercy; so Cain cited, arraigned, examined, convicted and condemned, for the unnatural murder of his brother, despaired of pardon, supposing his sin to be greater than could be forgiven, Gen. 4. 13. And Saul enclosed in a straight, and seeing no way to escape from his enemies, falleth upon his sword, and is his own untimely executioner 1. Sam. 31. 4. I●das when he knew what he had done, in betraying innocent blood, hangeth himself hopeless of mercy, Act. 1. 18. 
q Caium terranque perosus, In●●r utrumque p●rit. Arator his●or. Ap●siol. lib. 1.  Against his power, and of this we have an example in that Prince, who in the time of a long and grievous famine, when the Prophet promised abundance, and plenty of food, distrusted of the performance, though God should make windows in heaven. 2. King. 7. 2. and the jews (as though the Lord had not been able to bring them from captivity, into their own country again,) contrary to the express prohibitive commandment, fearful and dismayed, fly into Egypt for refuge and safety; and therefore against them is a heavy judgement denounced. jer. 43. 7. 11. 12.  
Wherefore let us entreat God by earnest and humble prayer, 
Use.  that he would make his rods and chastisements profitable unto us. 
r Augustinus in Enchiri 〈…〉 cap. 96.  For he is so good, that he would suffer no evil, except he were so almighty and of such sovereign power, that he were able to bring good out of evil. Therefore, for the cherishing of Christian patience in our hearts, these few remembrances may be effectual.  
First, we must be resolved, and persuaded that whatsoever doth befall us, is before decreed and determined of God. Therefore David, when Shemei ●ayled upon him, and Abishai would be revenged, thus represseth his purposed intendment, God hath bidden him curse David, and who shall then say, why dost thou so? 2. Sam. 16. 10.  
Secondly, we are to think, that the greatest extremity we suffer, is far less than our desert; for the merciful Lord would rather spare, then punish; he dealeth no●with us according to our sins, neither rewardeth us accord 〈…〉 to our iniquities. Psal. 103. 10. wherefore when A 〈…〉 re●enteth (though but as an hypocrite,) deserved vengeance is deferred, 1. King. 21. 29. and the Lord mitigating the sharpness of the sentence against the house of Eli, (lest his eyes should fail, and his heart be discomfited) addeth this clause of mercy, nevertheless I will not destroy every one of thine from mine Altar, 1. Sam. 2. 33. For he 
s Nicephorus Calistus lib. 17. cap. 3. E●agrius hist. Ecclesiast. lib. 7. cap. 6.  whetteth the sword of his anger with the oil of mercy; he is good and merciful and of great kindness Psal. 76. 5. slow to anger, and repenteth him of the evil, joel. 2. 13.  
Thirdly, this is steadfastly to be held, that unto such as do belong unto him, God turneth all things to good, Rom. 8. 28. And therefore the Prophet acknowledgeth, It is good for me O Lord that I have been afflicted. Psal. 119. 71. and the truth hereof the faithful have always found by happy experience. For when he sendeth calamities, by them, either their dull prayers are whetted, (and so is made a more devout dependence upon God) 2. Chron. 33. 13. or sin is repressed, (for our proud flesh by such sharp and corrosive salt is to be abated) 2. Corinth. 12. 7. or our constancy is at the last crowned (●ob 42. 10.) Blessed therefore are they that be tempted: and such aught to rejoice, though for a season they be in a heaviness; that the trial of their faith being far more precious than gold that perisheth (though it be tried with fire,) may be found to their praise, and honour, and glory at the appearing of jesus Christ, 1. Pet. 1. 4.  But the other answered, and rebuked him saying, fearest thou not God seeing thou art in the same condemnation? 
Hitherto something hath been spoken of the blaspheming thief, hanging at the left side of Christ; now we are to handle the words of the holy and repentant thief, crucified on his right hand: who broke not forth into the like offence, with his fellow, neither was provoked by the manifold example and number of revilers, or enraged with the rigour and grievousness of his punishment, but reprehendeth him, and laboureth to bring him to repentance. And herein showeth Christian charity, reproving his fellow 
t joh. Hussus de passione Christi ex quatuor Euangelistis.  offendor: and (as beseemed the witness of Christ) professed his true faith in a 
u Arnoldus Carnotensis de septem ultimis Domini verbis.  public auditory; and by a new kind of profession, (unmindful of his own torment) disputed with that blasphemer, of righteousness and the fear of God, etc.  
The wrongs and injuries done to God, are by no means sufferable to pass uncontrolled. It is a Christians duty 
ˣ Aquinas 2ae. 2ae. q. 33. artic. 2. Danaeus Ethices Christianae lib. 3. cap. 6. joh. Gersen in tractatu de correptione prox.  sharply to reprove transgressors. And therefore the precept, thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, Leuit. 19 17. For if the suppling oil of admonition will not prevail, to heal the wounded (that is, such as securely go on in their sins) then must we use sharper medicines, and pour in the wine of compunction. So Moses expostulateth vehemently with Aaron, for making the golden 
y Bernardus in Cantica serm. 44.  calf Exod. 32. 21. Elias is not afraid to set before Achab's eyes, both his exorbitant sins, and the heavy wrath and vengeance of God for the same, 1. King. 21. And john the Baptist telleth Herod Antipas boldly, that it was not lawful for him to have his brother's 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 upon every Christian.  
First, the earnest desire and zeal, to advance, and preserve the glory of God: of which David, the zeal of thy house hath consumed me, Psal. 69. 9 And Elias, I have been very zealous for the Lord of hosts, because the children of Israel have broken thy covenant 1. King. 19 20. Nehemias rebuked the Princes and Rulers when they oppressed their brethren with usury, and he set a great assembly against them, Neh. 5. 7.  
Secondly, the profit and benefit arising from thence; for if thy brother hear thee and thy reprehension, thou hast gained him, Math. 18. 15. And in this regard, we are charged, with fear to pull some out of the fire Jude 23. For there be no bowels of mercy in him, who can weep for a body from which the soul is departed, and doth not lament that soul which God hath forsaken.  
Thirdly, the danger of neglect in this case; and that both in the offendor, and the sparer to reprove. For the sparer is hereby made, through his connivency, an accessary to the transgressor, and to all the 
a Agapetus in Capitulis admonitorijs ad justinianum. Augustinus de Civitate Dei lib. 1. cap. 9 Gregorius Mag. in pastorali.  sins which he committeth, and might by his means have been hindered. And this is that which God said to Eli the Priest, how he would judge his house for ever, for the iniquity which he knew: because his sons ran into a slander, and he stayed them not: 1. Sam. 3. 13. For they which behold evil done, and be tongue-tied to find fault, do deny to apply remedy to those wounds which they might heal. In the offendor, for hereby when in the beginning there is no restraint, he is heartened to go on and increase in his wickedness. Absolom, who had no punishment for the unnatural murder of his brother Ammon, falleth into a relapse, and committeth parricide, seeking to take away the life and kingdom of his Father, 2. Sam. 13. 28. & 15. 13.  
Seeing then this duty is so needful, but hard to be performed, which 
b In Paedagog. lib. 1. cap. 8.  Clemens Alexandrinus very fitly calleth the chirurgery of the soul, Augustine a 
c In Enchiridio cap. 72.  spiritual alms: that we may apply and bestow the same to the recovering of health, and increasing benefit unto others, these two rules are to be observed.  
The first, that we labour to bring the offendor to the knowledge of himself and his fault, that he may understand how grievous it is and displeasing unto God. Thus Nathan the Prophet dealt very cautelously with King David, setting before him his offence, first under the covert and vail of a Parable, afterward showed him (the curtain pulled aside) in his true shape the ugliness of his adultery and murder: whereby forthwith confessing his wickedness fled unto God for mercy, entreating pardon, by most earnest and humble prayer, 2. Sam. 12. 7. 13. Psal. 51. 12. etc.  
The second is, that when the transgressor once knoweth his wickedness; we strive to obtain thus much of him, that he may be hearty sorry for the same, and endeavour by all means to amend it, and to reform himself; whereof there is a singular and clear example in the Corinthians, whom the Apostle sharply reproved for tolerating and bearing with an incestuous person amongst them, 2. Cor. 7. 8. 9 10 for thereby they were made godly sorrowful: that is, seriously fearing judgement and vengeance, wrought by the sentence of the law, accusing and revealing sin, and the wrath of God against the same, yet not despairing, but comforting themselves upon the confidence of a Mediator, and for his sake craving mercy: from whence proceed many sweet and pleasant fruits: 
d Wenrichius in locum. .  
1 Care, in amending those defects which the Apostle reprehended.  
2 Clearing of themselves, desiring pardon (an undoubted proof of their unfeigned repentance and amendment.)  
3 Indignation, an holy anger against the incestuous person, author of the public scandal.  
4 Fear of the anger of God, & heavy punishments which be always attendants upon sins, when they are not turned away by true conversion.  
5 Desire to see and embrace Paul, who with so fatherly and tender a care laboured to procure the salvation of this Church of Corinth.  
6 Zeal, which is such an affection, whereby the heart is strooken and pierced with that offence which is committed and wrong offered to a person beloved, and specially when the glory of God, and salvation of the Church is in question: And this was now most vehement in these Corinthians, in witness and confirmation whereof they excommunicated that wicked one.  
7 Revenge, the effect of zeal, 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 sin.  
8 Demonstration of their innocency, disallowing both that present uncleanness, and all other disorders by which the Church of Corinth was defiled and stained. And upon 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 solemn form of the good thieves reprehension is expressed in these words; and that for which he rebuketh his fellow, is not so much his outward blasphemy, which with an unclean mouth he spewed forth against Christ, as the puddle and filthy sink from whence that came, which was the want of the fear of God in his heart.  
Those who fear not God run headlong into all kind of wickedness; and therefore the Apostle after the rehearsal of a long beadroll of many lewd and abominable actions, he addeth this as the cause of them all, There was no fear of God, Rom. 3. 18. And the self same doth the kingly Prophet affirm of Hypocrites and Epicures, setting down their shape (as it were) unto the world thus: Wickedness saith to the wicked man, even in my heart, that there is no fear of God before his eyes, Psal. 36. 1. And Abraham when he went from the valley of Mambre into Palestina, & sojourned in Gerar, dissembled Sarah to be his wife, because he thought the fear of God was not in that place, and therefore they would kill him to enjoy her a beautiful woman, Gen. 20. 11. 12. And such in Scripture are named sons of Belial, who casting off the yoke, let loose the reins to their own lusts, and defile themselves with all manner of wickedness, and think nothing unlawful, Deut. 13. 13. cast away God, and seduce others also: judg. 19 22. The men of Gibeah in Benjamin, impudently defend their execrable filthiness, and without all respect of shame desire to abuse the Levite, coming as a stranger amongst them. O detestable wickedness, thereby manifesting that they were the scholars of the Sodomites. And it is said of the sons of Eli, that they were wicked, knew not the Lord, took the portion due to the Priest by force, from those who came to offer sacrifice, and lay with the women that were assembled at the door of the Tabernacle of the congregation, 1. Sam. 2. 13. 22. But in whose hearts the reverent fear of God's name is engrafted, there shineth in their lives, spotless innocency, for it is holy, Psalm 19 9 And therefore very aptly doth Augustine 
e Tractatu. 9 in johannis Epistolam primam.  compare it to a needle, which when any thing is sowed, maketh a passage, & draweth the thread after it: and this once entered into the soul, carrieth with it the whole 
f Cassianus Institutionum. l. 4  rank of virtues, and is the introduction to all religious duties, and therefore every where fear and obedience are joined together. So job is said to be a just and upright man, and one that feared God, and eschewed evil, Io, 1. 1. And it is the commendation of Simeon, that he was a just man, and feared God, Luke, 2. 25. that is, watchfully careful not to offend. And this was the effectual reason that moved joseph to set his brethren free (upon a certain condition) who had deserved so evil of him: and the only engine whereby he overcame the daily enticements of his wanton mistress, soliciting him to yield to her unchaste desires, Gen. 39 9 & 42. 18. and that which encouraged Obadiah, steward of Achab's house, to hide the Prophets of the Lord, (whose blood persecuting jezabel thirsted after,) and fed them daily with bread and water: he feared God greatly: 1. King. 18. 3. 13.  
Sanctify the Lord of hosts, let him be your fear, and let him be your dread, Esay, 8. 13. and (as the wise man concludeth his book,) Fear God and keep his commandments, for this is the whole man: he will bring every work to judgement, with every secret thing whether it be good or evil, Eccles. 12. 14. 1. For his power is invincible: hen he will punish, none can deliver; and this is proounded to men, that the should consider thereof, Psal. 50. 22. For, by the confession of proud Nebuchadnetzar, his power is everlasting, and his kingdom from generation to generation: and according to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can stay his hand, and say, What dost thou? Dan. 4. 31. 32.  
2. His wisdom is infallible; all things are 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de nativa huius vocabuli significatione, Faber in Agonistico, lib. 1. cap. 11.  naked and open unto him, Heb. 4. 13. hell and destruction are before his eyes, much more the hearts of the sons of men, Prou. 15. 11. He knoweth our down sitting and uprising, and understandeth our thoughts afar off. Psal. 139. 3. 4. Wherefore he pulled off the vizard from the face of dissembling Ananias and Saphira, who dealt closely as though God had not known the heart, (but men may lie to him, yet cannot deceive him) and they both perished by sudden death, Act. 5. 5. 10. He showeth his Prophet all the abominations of the people, committed in secret, Ezech. 8. 5. 6. And this is that whereof David giveth Solomon warning upon his deathbed, 1. Chron. 28. 9 For he knoweth what every man doth, he seethe them inwardly, examineth them inwardly, 
h Augustinus Tractatu 26. in johannis evangelium.  and accordingly doth either condemn or crown them.  
3. His justice is inflexible; he is not corrupted with bribes, nor deceived by craftiness; to him nothing is secret, nothing unpunished. Therefore Saint Paul terrifieth sinners with former examples, 1. Corinth. 10. 4. 10. and also Peter, 2. Pet. 2. 4. 13. And joshua taking his last farewell of the Israelites, exhorteth them in this manner, fear the Lord, & serve him in uprightness and truth: joshua 24. 14. For that that man is blessed who feareth the Lord, and delighteth greatly in his commandments. Psalm. 112. 1. etc. And indeed this fear is a rich and fruitful Paradise, yielding abundant blessings; some whereof the Divines have reckoned in this sort.  
1. Saving knowledge; for the fear of God is the beginning of wisdom Psal. 111. which 
i Aquas 2. 2. quaest. 19 artic. 7.  is not to be considered only as it is speculative for knowledge, but also as practic for direction of life, whereby men do reverence God and obey him.  
2 The repressing of sin, Eccles. 1. verse 21. For from whence cometh it, that so many are hardened in their wickedness? only because they have no fear of God: Rom. 3. 18. But happy is that man whose heart is filled with this 
k Bernardus in serm. 55. in Cantica.  threefold fear, first, for grace received, secondly, for grace lost, and thirdly for grace recovered. And he that doth thus, is one of that stone water pots in the marriage house, where Christ was present, filled up to the brim, containing not two, but three measures, that so he may obtain the blessing of Christ, who turned water into the wine of gladness.  
3. The avoiding of sin; for the fear of the Lord is to hate evil, and pride and arrogancy, and the evil way, Prou. 8. 13. As the Sun beams coming in at a little chink or cranny of the house, do manifest the 
l johannes Climachus.  least things that are in it, even the smallest dust that flieth up & down; so the fear of God settled in the heart, bewrayeth all the faults thereof, though they lurk in never so secret corners: whereby a man is made wary and circumspect in his ways: And in this respect, the spirit of fear (as Barnard 
m Sermone de primordijs medijs & novissimis nostris & sermone 6. in Psal. Qui habitat.  affirmeth) is more forcible to withstand sin, than either shame or sorrow; for it 
n Laurentius justinianus in tractatu, de ligno vitae.  reformeth the offendor, abandoneth wickedness, and prepareth the will continually to do well. The 
o Gregorius Magnus, moral, lib. 6. cap. 24.  weight of fear is the anchor of the soul, so that such as tremble at the thunder of God's wrath, though they had Gyges' 
p Plato de Rep. lib. 2. Hom. Iliad 5. et in eand 'em Eustathius. Nonnus, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 historiarum quibus usus est Nazianzenus in prima oratione contra julianum, cap. 54. 55. Caelius Rhodinginus Antiquarum, lib. 6. cap. 11. 12.  Ring or Pluto's helmet, that they might go invisible, and have fit opportunity, yet would they not be provoked to do any thing amiss.  
4 Gods mercy, for as a father hath compassion on his children, so hath the Lord on them that fear him. Psal. 103. 13. and looketh on him that is poor, and of a contrite spirit, and trembleth at his word, Esay, 66. 2. Nothing more sweet than this promise, nothing more effectual to comfort a languishing soul; especially, such who feel the griefs and calamities: unto which our nature is subject. For if God carry a fatherly affection towards us, than there can be no sin so heinous, no 
q Mollerus in Psal. 103.  adversity so great, which may shut up this way, whereby God's mercy should come unto us, so we be found among the number of those who fear him: that is, rest in him, ask pardon of sins and mitigation of punishment.  
5. A sufficiency of those things which 
r De his omnibus consulatur Dictionarium Pauperum.  belong to the sustentation and maintenance of this life. Therefore fear the Lord all ye his Saints; for nothing wanteth to them that fear him; the Lions do lack and suffer hunger, but they that seek the Lord shall want nothing that is good, Psal. 34. 9 10. He feedeth those who contemn him, shall he neglect those that fear him? This were injustice, but there is no unrighteousness with the Lord; Godliness hath the promise of this life, and that which is to come: etc. 1. Timoth. 4. 8. He then who would have a perpetual and infallibly-true prognostication of all events which can fall out in the world, let him look into the 26 of Leviticus and the 28. of Deuteronomie because the things mentioned in them are not foretold by starre-gasing 
s Augustinus de doctrina Christiana cap. 21.  Astrologers, nor Nativity casters, who (sell unto men miserable bondage, and bring the cursed thing of jerico into 
t Origenes in josuam.  jerusalem, and defile the tents of the Lord) but of him who is not as man, that he should lie, nor as the son of man that he should repent, Num. 23. 19 All whose words in respect of the 
u Philo judaem.  certainty are of like force with oaths.  
6. Everlasting life and glory; for it shall go well with them at the last and in the day of their death who fear the Lord, Eccles. 1. 13. And excellent is that goodness which God hath set apart for those that fear him. And in that great day of retribution, wherein all that do wickedly shall be stubble, and burnt up, and have neither root nor branch left, to such as fear the Lord shall the sun of righteousness arise, and health be under their wings, Malach. 4. 2. Serve the Lord therefore in fear and rejoice in trembling, kiss the son lest he be angry and ye perish in the way: when his wrath shall suddenly burn, blessed are all those that trust in him: Psal. 2. 11. 12.  Rebuked him saying, fearest thou not God seeing thou art in the same condemnation. 
Condemnation by a Synecdoche is here put for punishment; and the whole speech is thus much in sense and meaning, as if he should have said, Fearest thou not God, but addest this to the rest of thy outrageous sins formerly committed (to increase the number and heap threof) thy heinous blasphemy? and that now, when thou art to stand and be arraigned at the judgement bar, where thou must give an account both of all thy life before passed, and of this present impiety. And thus the good thief showeth a just cause of his former reproof, by an argument taken from the likeness of the condition, in respect of punishment.  
When the hand of God lieth heavy upon us, specially in any extraordinary tribulation, or agony of death, than we must submit ourselves humbly under the same. And so David, thrust out of his kingdom by the subtle practice of his disloyal son Absolom, yieldeth himself to be disposed of, according to Gods will 2. Sam. 16. 10. was dumb and opened not his mouth because the Lord had done it, Psalm. 39 9 Ezechias after he received the message, to set his house in an order, (for he should not live, but die,) chatters like a 
x Quoties expendimus, quae à nobis perperam facta sunt, pro cantu cum columba gemilum edamus. Hirundo ore patente, in nido pict a auxilij implorati est Hieroglyphicoy. Picrius in lib. 22. Hieroglyphicis  Crane or a Swallow, mourneth like a dove, lifteth up his eyes on high unto God, and desireth comfort, Esay 38. 14. Aaron when he is commanded to go up to the mount Hor, and disrobe himself of his Priestly garments, and put them upon Eleazar his son, and so resign over his office, and there be gathered to his Fathers, obeyeth. Numb. 20. 26. Just it is, that we should bear the wrath of God, because we have sinned against him. Micah 7. 9  
Use. In all our calamities therefore how grievous soever they be, let us acknowledge. God to berighteous; we have sinned and committed iniquity and done wickedly (saith that great Historiographer of the world, now a captive in Babilor, yea we have rebelled and departed from thy precepts O Lord, and from thy judgements, etc. Righteousness belongeth unto thee, and unto us open shame, Dan. 9 5. 7. And David, Righteous art thou O Lord, and just are thy judgements: Psal. 119. 137. which verse of the Prophet, 
y Integra historia extat apud Zonarum, Annalium tom. 3. & Glycom, Annalium suorum part 4.  Mauritius the Emperor then uttered, when he saw his wife and children put to death before his eyes: and fitting himself to lay his own neck upon the block, confessed that he had deserved thus to be dealt withal, who might for a small sum have redeemed the life of his soldiers taken by the enemy, and would not, but suffered them all to be put to the sword. For as Gregory truly, the Patient that knoweth the rottenness and putrefaction of his ulcer, is willing to be launched by the Chirurgeon; and he who understandeth rightly the number and greatness of his offences, thinketh all which he suffereth to be less than is deserved; entreateth for mercy, and willingly beareth the chastisement imposed, jerem. 10. 24. For if God should enter into judgement with his servants, no flesh could be justified in his sight, Psalm. 143. 2. And therefore we must appeal from his justice to his mercy, Heb. 4. 16,  We are indeed righteously here (for we receive things worthy of that we have done) but this man hath done nothing amiss. 
The blaspheming jews 
z Arnoldus Carnotensis, de vitimis septom Christi verbis.  sharpened their poisonful tongues, and with one consent cried out against Christ, spewed forth taunts and reproaches, vaunted as though they had overcome him, now hanging upon the Cross. The Apostles fled; the cursed multitude only heartened with wicked speeches of others, made themselves sport, by scoffing at him; and the other thief consented, upbraiding that he could neither save himself, nor others, and scorned his fellow, who looked for help of him, which was in the same plight and punishment that they were, and thought it a vain and idle thing to believe that he was a King and God, who suffered the same torment and ignominy which they did; so one of them was a scoffer, the other a Confessor; he reproacheth, this prayeth, hopeth, loveth; and between those two, is present a judge to decide the controversy; who pronouncing the sentence, condemneth the blasphemer to hell, and appointeth the Confessor to the kingdom. This thief of whom we now speak, is of a meek and mild heart, such as beseemeth the witness of Christ; he bringeth forth proofs of his faith before the public Auditory: and after a new manner of instruction, not mindful of his own torment, disputeth with the blasphemer of righteousness, and the fear of God. For thus he speaketh (Fearest thou not God, seeing thou art in the same condemnation. We are indeed rightly here, for we receive these things worthy of that we have done, but this man hath done nothing amiss:) he believeth and confesseth, giveth testimony of Christ's innocency, rebuketh the slanderer, spareth not himself; is his own accuser, and pronouncing a true sentence against himself, the condemnation is like, but the cause differeth; for he (meaning Christ) is appointed unto this, performing obedience unto his Father's will; we according to our deserts, for our offences. But from whence had this thlefe so sudden a change wrought in him? who a little 
a Tanlerus in meditationibus, de vita jesu. cap. 43.  before was a blasphemer, now become a Confessor, that he was able to discern good from evil, accusing the trespasser, excusing the innocent. O sweet jesus, this was the soddain alteration wrought by the power of thy right hand, at which he now hanged: this inwardly touched him, and presently turned him into another man; O Lord thou didst hereby declare thy divine omnipotency, who so speedily of a stone, didst make a son of Abraham; he received this light from no other means, but that which was set in the candlestick of the Cross, and shining in darkness, turned the night into day. And what was this else, but that the Lord jesus of his infinite and mere goodness beheld him with the eye of mercy, in whom was no merit? for so it was his good pleasure. For as God of his only love giveth that to the Elect, which he oweth not unto them; so according to the Rule of his justice, he repayeth that to the wicked, which is due unto them. Therefore this thief, before the Lord shined upon him with the beams of his grace, was as deep in blasphemy, as the other his fellow: and thereby showed, what he was then of himself by nature, and what he was now made by the work of grace.  
The conversion of a sinner is the free work of 
b Augustinus in Enchiridio, cap. 32.  grace; for we are all flesh, exiled from the kingdom of heaven, and children of wrath, Ephes. 2. 3. conceived of unclean seed, job. 14 4. corrupt with iniquity from the womb, Psal. 51. 7. carrying about with us the image of earthly Adam, 1. Corinth. 15 49. deprived of the glory of God, Rom. 3. 23. the frame of whose heart is only evil, Gen. 6 5. and wicked, jerem. 17. 7. the understanding blind, Ephes. 4. 18. the will rebellious, Rom. 7. 15. & 8. 7. having no power or aptness to that which is good, 2 Corinth. 3. 5. but it is God who worketh both the will and the deed, and that of his good pleasure, Phil. 2. 1●. 
c August, de bono perseverentiae, cap. 13. & 17.  This we must believe with the heart, and acknowledge with the mouth this is holy, this is true, that so there may be humble and submiss confession, and all ascribed to God, who doth not only 
d Idem Epist. ad julianum.  reveal knowledge, that we may understand what to do, but inspire charity, that we may live according to that which we have learned. For no man cometh unto Christ except the Father draw him, john 6. 44. and this is the great commendation of 
e Idem in Euang: johannis tractatu 26.  Grace, etc. if we have need to be drawn unto Christ, then are we unwilling of ourselves to believe, then are we enforced by a kind of violence; and the will not only raised up and wakened. and they are said to be drawn, 
f Calvinus in 6. c. put. johannis.  whose minds God enlighteneth, and boweth, and frameth their hearts unto obedience. This term of drawing doth not imply any violent or outward compuision, yet signifieth an effectual and powerful working of the holy Ghost, whereby the unwilling are made willing. And the truth hereof is to be seen in all the degrees of our conversion. For 1. the beginning itself is of God from whom cometh every good gift, jam. 1. 17. he taketh a-away the flinty and stony heart, Ezech. 38. 26. by his preventing grace making us willing, and by his subsequent grace enabling that our willingness be not vain and to no purpose. For that which is borne of flesh is flesh, joh. 3. 6. and without me (saith Christ) you can do nothing: joh. 15. 5. Lest any should think that the 
g Augustinus in evangelium johannis tract. 81.  branch could bring forth some fruit though little (for he persisteth in the borrowed resemblance taken from a vine) he saith not, that without me ye can do but little, but nothing; therefore whether little or much, neither is done but by him, without whom nothing can be done: the divine grace following, helpeth forward a good purpose, but that should not have been at all, except grace had gone before. A good endeavour begun is furthered by grace, but even 
h Idem contra duas epistolas Pelag. lib. 2. cap. 9  that is inspired by him who worketh the will and the deed, etc. Phil. 2. 13.  
2. That we rest in any wholesome and good inspiration, this also cometh of the Lord; for faith is his gift, Ephes. 2. 8. 1. Timoth. 1. 12. And of Lydia it is said, when she attended to the word which Paul preached, that God opened her heart, Act. 16. 14. For this is to be holden as an undoubted truth, that we have no 
i Fulgentius ad Getam cap. 20.  power to will, or work that which is good, except we receive it from the free gift of God's mercy: who 
k Augustinus in Enchiridio cap. 32. Aquin. 1ae. 2ae. quaest. 109. articulo 6.  prepareth the will which is to be helped, and helpeth it once prepared, etc.  
3. He giveth the grace of obedience, inspiring both the affection and the 
l Augustinus epist. 105.  effect. Therefore David's request is, O Lord open the eyes of mine understanding, that I may see the wonders of thy law, Psal. 119. 18. and Salomon's speech, Bow our hearts unto thee, that we may walk in all thy ways, and keep thy commandments and thy statutes, and thy laws which thou hast commanded. 1. King. 8. 58.  
4. From him also proceedeth 
m Bernardus de adventu Dom. serm. 7.  perseverance and continuance in any good; for the best and the most perfectly regenerate, living in this region of the shadow of death, in the infirmity of the body, and place of temptation, are easy to be seduced, weak to any holy work, frail to resist; if they would discern between good and evil, they are deceived: if do good, they faint: if withstand evil, they are overcome. Therefore God must strengthen the endeavours of such as are sanctified, or else they will fail Ephes. 4. 13. he sustaineth those that run, that they fall not, but go forward till they obtain 1. Corinth. 9 24. He directeth and governeth their course, that they go not astray Psal. 119. 11. Therefore David elsewhere prayeth, leave me not, nor forsake me O God of my salvation, Psal. 27. 9 And the Apostle expresseth this spiritual blessing in the form of a prayer: thereby teaching, where we must ask, from whence we must look for it, and that in most choice words: desiring the God of all grace, which hath called us unto his eternal glory by Christ jesus, to make you perfect, confirm, strengthen and 'stablish you. 1. Pet. 5. 10.  
1. If then there come into our 
n Granatensis in postillae part 1. concione 1. feriae 4. post Dominicam passionem.  mind any good thought, 
Use.  or do proceed from our mouth any holy word, or we perform any religious work, if we can send forth any hearty fie for sin, or have any sanctified desire, if any sparkle of God's love, if any spiritual comfort, if any fear of hell, or care of eternal life be in us, if we overcome any temptation of the enemy, let us remember, that these are the sweet drops of the dew of God's mercy falling from heaven and making us grow up into eternal blessedness. Wherefore we must ascribe nothing to ourselves and our own power, but all to his grace: and say with the Prophet, unto thee O Lord my strength will I sing, for God is my defence and my merciful God, Psal. 59 17.  
2. Because these 
o Chemnitius in lecis The●●●gicis titulo de viribus humanus.  gifts are not ours, but wrought in us by the holy Ghost, therefore let us yield ourselves obedient to his motions, and quench them not 1. Thess. 5. 19 Use. 2 For as fire (to which it is resembled) is quenched two wares, either by pouring upon it water (the contrary element,) or by withdrawing the fuel, whereby it should be maintained: so is the working of the spirit hindered either by our sins, opposite unto the same, or negligence; not cherishing that gracious inspiration. This David felt after his fall, when he prayeh, make me to hear joy and gladness, create in me a clean heart, O God, and renew a right spirit within me, restore to me the joy of thy salvation, and 'stablish me with thy free spirit, Psal. 51. 8. 10. 12. And the Apostle after many both exhortations unto special virtues, and dehortations from sundry vices, concludeth with this admonition, Not to grieve the holy spirit of God, by which we are sealed up unto the day of redemption. Ephes. 4. 30.  
3. From hence ariseth comfort unto us, who live in the weakness of the flesh and rebellion of the law which is in our members; not the flesh, but the holy Ghost hath begun this work, (our conversion) therefore he will perfect it, Phil. 1. 6. For his gifts and graces are without repentance, Rom. 11. 29. and, whom he loveth, those he loveth unto the end. joh. 13. 1.  
4. When we find in ourselves any happy beginnings of faith, love, repentance, and the like, let us not be reckless, and without care, or puffed up therewith, but continue in humble and constant prayer, and be earnest suitors unto God for the continuance of his mercy; because we can neither procure any spiritual blessing which is wanting, nor increase that which is bestowed, but by him alone without whom we can do nothing; for every good gift and every perfect giving cometh from above, from the father of lights, jam. 1. 17. And God who hath commanded to ask, hath promised to give. Matth. 7. 7.  We are indeed righteously here, (for we receive things worthy of that we have done) but this man hath done nothing amiss. 
There is in this clause an Occupation or the preventing of a doubt, which the blaspheming thief might make, reasoning thus; that because it was said, they all were in the like condemnation, suffered the same torment, that therefore the desert of them (crucified together) was one and the same. To which his fellow answereth by a distinction, Thou and I suffer righteously, and receive, by the sentence of the Law, things worthy of that we have done, but this man is innocent, unjustly condemned, undeservedly punished.  
In all chastisements, how sharp and grievous soever they be, God is to be acknowledged righteous in laying them upon us. For first the punishment is ever less than our offences; he dealeth not with us according to our sins Psa. 103. 10. Secondly our transgressions are the enforcing causes of all the evil which we suffer; I will bear the wrath of the Lord, saith the Prophet, because I have sinned against him. Micah 7. 9 For except he were provoked, he had rather spare than punish; and when he is provoked, remembreth 
p Saluianus lib. 1. de providentia & gubernation Dei.  mercy in justice. Therefore albeit the whole people had trespassed in making the golden Calf, yet vengeance came not upon the whole, but the merciful God struck one part with the sword, that he might amend the other by that example; showing unto all both his severity in punishing, & pity in pardoning. But of this point I have spoken before.  
First, Let us humble ourselves under the mighty hand of God 1. Pet. 5. 6. and, when he striketh with his rod, cry, spare Lord, joel 2. 17. for it is his mercy that we are not consumed, Lament. 3. 12. Therefore Eli when he heard the determined punishment against his house, for the wickedness of his sons, submissively thus said, It is the Lord, let him do whatsoever pleaseth him, 1. Sam. 3. 18.  
Secondly, let us, sinful and miserable wretches, subject to infinite miseries, justly inflicted, make our whole life a continual practice of unfeigned repentance; and, for the better effecting hereof, these considerations, are to be meditated upon, by every Christian soul.  
1. The commandment of God himself; for thus he speaketh unto Israel, return and I will not let my wrath fall on you, for I am merciful, and will not keep my anger. jerem. 3. 12. And, john the voice of the Word crieth in the wilderness, Repent, bring forth fruit worthy amendment of life. Math. 3. 8.  
This doctrine began and was first preached in Paradise, when God rebuked Adam and Eva, by the law, and comforted them with the Gospel, 
q Adam ubies? per hoc quod vocat, signum dat, quod ad paenitentiam revocat, quod requirit, apertè insinuat quod damnare iure possit peccatores. Gregor. Mag. 2. Moral. Tertull. lib. 2. adversus Marcionem.  Gen. 3. 9 11. 
LEX.   
2. The threatenings denounced and the examples of vengeance executed upon the rebellious and disobedient should be unto us powerful admonitions for amendment; and to this end are urged by the two chief Apostles Paul 1. Cor. 10 5. 6. etc. and Peter, 2. Pet. 2. 3. 4. etc. for he who is merciful to bear with weak sinners, is just to punish stubborn contemners; and so he did manifest himself to Moses Exo. 34. 6. and as it were thundering from mount Sinai, God judgeth the righteous, and him that contemneth God every day: except he return, he hath whet his sword, he hath bend his bow, and made it ready. Psal. 7. 11. 12.  
3. The certainty of the last judgement; for because the heavens shall pass away with a noise, and the elements melt with heat, and the earth with the works that are therein be burnt up, 
evangelium. Ponam inimicitiam interte etc. & hic incipit liber bellorum Domini. Rupertus de victoria viri lib. Premittitur Christus qui destruat opera Diaboli 1. joh. 3. 8. & hac de venturo semine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primos parentes afflictos & maerentes erexit Deus.  etc. what manner of persons ought we to be in holy conversation and godliness? 2. Pet. 3. 10. 11. For we must all appear before the judgement seat of Christ, that every one may receive the things which are done in this body, according to that he hath done whether it be good or evil, 2. Cor. 5. 10. And if any other thing, then much more the remembrance of this may strike terror into men's hearts: For it shall be a day of wrath, a day of trouble and heaviness, a day of destruction and desolation, a day of obscurity, a day of clouds and darkness, a day of the trumpet and alarm against the fenced Cities and high towers etc. Zeph. 1. 15. a day of revelation Rom. 2. 5. and therefore is elegantly called by one of the Fathers, God's 
r Macarius homilia 4. nam hoc mense herbarum radices quae in terra quasi sepultae iacebant, resurgere & se ostendere incipiunt. & inde nomen habet quod tunc tellus recludatur ad profundendum fetus varios hieme conceptos.  April. And then, on the one side shall stand accusing sins, on another terrifying justice; beneath the gulf of hell opened, above an angry judge: within a stinging conscience; without, the world burning: the just shall scarce be saved, the wicked thus overtaken, whether shall he turn himself? It is impossible to escape, intolerable to appear. Therefore what remaineth, o sinner, but that thou should with tears bewail thy life all thy life time. 
〈◊〉 Anselmus de miseria hominis.   
4. The sweet fruits and benesits which spring and arise from true and seasonable repentance (for God receiveth such who turn unto him) as pardon of sins, reconciliation, the gift of the spirit, tranquillity and peace of conscience arising from faith, the hearing and acceptance of our prayers, mitigation of punishments, and at the last blessedness in heaven: for God doth assure, unto such as truly repent, mercy confirmed by his oath Ezech. 33. 11. Therefore let him that will receive life (which be Augustine's words) change his life; for repentance is the medicine of sin; and effectual is that religious admonition of Gregory, to 
t Gregorius, & apud eundem multa sunt huc pertinentia. Homil. 25. & in cap. 10. primi Regum.  nourish good hope in us: David fell, let no man presume of himself and be high minded: David rose again, let none be too much cast down and despair.  But this man hath done nothing evil. 
This thief hitherto hath used two arguments of reproof against his fellow; the one taken from the parity of their condition, (thou art in the same condemnation,) the other from the right of their desert, (we suffer things worthy that we have done) now addeth a third reason, from the innocency of Christ, (but this man hath done nothing evil) which is in sum thus much: none of all those things which he suffereth, hath he procured should be laid upon him, for he never committed act worthy of death; wherefore, is there no fear of God before thine eyes, who dost so impudently reproach this innocent, whom we see undeservedly punished: and by this malapertness showest, that thou art void of all piety? And God did indeed sundry ways manifest, the unspotted innocency of his son; as by the testimony of Pilate himself Matth. 27. 18. 23. 24. john 19 10. of his wife, by sending a message unto him when he sat upon the judgement seat, admonishing that he should do nothing against that holy man Matth. 27. 19 the mournful lamentation of the women of jerusalem, who followed him unto the cross, Luk. 27. 37. the confession of the Centurion, when he beheld the miracles at his death Matth. 27. 54. and the commendation of this thief; for such an High priest became us, who was holy, blameless, undefiled, separate from sinners, and made higher than the heavens, Heb. 7. 26.  
Besides other instructions which the diligent meditation of this speech would afford, and do offer themselves to the devout consideration of every Christian soul, I will content myself now with this one: Christ our Saviour and Redeemer is pure and holy, free from all stain of transgression; for he did no evil, neither was there any guile found in his mouth Esay 53. 9 he knew no sin 2. Corinth. 5. 20. And such he is by the quality of his nature, because he was conceived without spot by the holy Ghost, lived always purely and uncorruptly, and so he never offended in word nor deed; and therefore his name is jehovah the Lord our righteousness, jerem. 23. 6. the most holy, Dan. 9 24. shadowed under the type of the Paschall Lamb, which must be without blemish, Exod. 12. 6. From whence the Apostle frameth his exhortation, to keep the feast not with old leaven, neither in the leaven of maliciousness and wickedness, but with unleavened bread of sincerity and truth, 1. Cor. 5. 8. And Saint Peter his admonition, that therefore we should be holy, knowing that we are not redeemed with corruptible things as silver and gold, from our vain conversation received by the tradition of the Fathers, but with the precious blood of Christ, as of a lamb immaculate and without spot, 1. Pet. 1. 18. 19 And the Angel sent to Mary (a maiden and a mother) when she put the question how she should conceive, since she knew not a man, thus resolveth her doubt, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee, therefore also that holy thing, which shall be borne of thee, shall be called the son of God, Luk. 1. 35.  
First, from hence we may gather an undoubted assurance of 
Use. 2  our salvation. For as by the offence of one (which is Adam) the fault came upon all men to condemnation, so by the justifying of one, (Christ jesus) the benefit abounded toward all men to the justification of life: &, as by one man's disobedience many were made sinners, so by the obedience of that one, shall many also be made righteous, Rom. 5. 18. 19 He hath delivered us Heb. 2. 14. and blotted out the hand writing which was against us Coloss. 2. 14. Let us therefore strive that we may be found in him, not having our own righteousness, but his. Philip. 3. 9 For the Lord paid the servants debt, the just suffered the offenders punishment, he bore our sins upon his body on the tree, and by his stripes we are healed. 1. Pet. 2. 24.  
Use. 2 Secondly this is unto us an unspeakable comfort, the body and soul of Christ our mediator was sanctified in the conception, therefore are they a holy and spotless sacrifice, whereby all our corruption is purged; and his blood doth cleanse us from all sin, 1. john 1. 7. By which we that once were far off, are now near, etc. for he hath reconciled unto God both jew and Gentile by his Cross, Ephes. 2. 13. 16. Christ his death hath freed us from death, his life from error, his grace from sin, etc.  
Use. 3 Thirdly, the fullness of his salvation and innocency doth cleanse our poliuted Mass, and at the last shall wholly and perfectly deliver us from corruption; and by the same spirit, wherewith the word sanctified his own soul and body, shall he in the time appointed of God restore also our souls and bodies unto his image, 1. Corinth. 15. 49. 50. For flesh and blood, (
u Tertullianus de resurrectione.  understanding the sinful quality, and not the essential substance,) cannot enter into the Kingdom of heaven. Sweet are those words of 
x Bernardus in sententijs.  Barnard; Mankind was sick of a threefold disease: in his beginning, middle and end; his birth unclean, his life wicked, death dangerous: Christ was borne, lived and died: his birth hath cleansed ours, his life instructed ours, his death destroyed ours.  Lord remember me when thou comest into thy Kingdom. 
There is in these words an 
y Arnoldus Carnotensis de 7. ultimis Christi verbis.  Apostrophe, wherein the holy thief turneth his speech, from reproving his fellow, and offereth up a supplication to Christ; and becoming a famous Preacher, offereth the sweet smelling odours of prayer and confession and put his blasphemous fellow unto silence, requireth the reward and honour of his victory, and faith, Remember me O Lord, etc. This petition is mystical, 
z Guevara de monte Caluar. part 2. cap. 21. & 22.  and full of zeal; for in sense and meaning he saith thus much: Oh holy 
a In hac ●ratiou● ista adprimè notanda sunt: 1. Quiseam fudit, latro. 2 Cui Christo in 〈◊〉 una pendenti. 3. Vbi, à cruse in qua ipse pependit. 4. Quando, cum tam morti vicinus esset, etc. Arnoldus Carnotensis.  Prophet, O blessed Lord jesus, I do adjure thee by the blood which thou shedst, and entreat thee by the love in which thou sufferest, that when thou comest into thy Kingdom, thou wouldst be mindful of me; And herein may we behold a wonderful faith; if we consider either the person of this petitioner, or of Christ, to whom he maketh his request: Of Christ, he now did hang upon the Cross, the most despised amongst men, most shamefully entreated, loaden with taunts and reproachful contumelies; yet this thief acknowledgeth him whom the Disciple 
b Maximus Episcopu● sermone, qui est inter Ambrosianos, 44. Leo primus de passione, serm. 2. joh. Hussus in Harmonoa passionis ex quatuor Euang●lijs.  denied: honoured him suffering, whom judas kissing betrayed; of him the sweet witness of peace is treacherously tendered; of this the grievous wounds of the Cross are honoured. If the person of the Petitioner, that which we here read, is 
c Idem, ibidem.  miraculous; 1. he confesseth his sin, 2. the innocency of Christ, 3. ●raueth mercy, is not withdrawn or held back, neither by fear of the jews, standing by, nor of his own torment, nor his fellows blasphemy, nor the apparent infirmity of Christ: but believed in him, whom he beheld dying in human weakness (as a frail man) whom the Apostles denied, though they had seen him work miracles by divine power. And in the course of his forepast life, no 
d Leo primu● de passione, serm. 2.  exhortation persuaded, no instruction taught, no Preacher kindled this faith: he saw none of those things which Christ before had done, the healing of the sick, the giving sight to the blind; the raising of the dead now ceased; he was not brought up in the School of Christ, but in the d●nne of thieves, where he lost (if ever he had any) all sense of humanity and godliness; and yet now acknowledgeth him to to be a Lord and King, whom he saw partaker of the like punishment; asketh and looketh for a Kingdom of one crucified: glory from a man extremely dishonoured: salvation from one condemned; And indeed this consideration may astonish any; For Abraham believed God, but speaking from 
e Chrysostomus sermone de l●trone. jansenius in concordia Euangdica, cap. 143.  heaven, Gen. 12. 16. Esay, but setting upon his throne of Glory. Cap. 6. 1. Moses, but appearing in the bush that burned, and was not consumed, Exod. 3. 4. 5. others believed Christ, but when he was yet alive, and being present saw him call the dead out of their graves: john 11. 45. But this beholdeth him dying, and prayeth unto him, as setting in heaven, and maketh supplication unto him as a King, 
f Tanlerus in meditationibus, de vita jesu Christi, cap. 43.  whom the jews (who knew the Law and the Prophets) despitefully crucified: acknowledgeth that it is in his power to give the Kingdom of heaven, and that then, when his own Disciples either denied or forsook him. Wonderful therefore was this faith, running from that cluster of grapes, which was wrung from under the Winepress of the Cross. I speak not this to the end, that any should too much admire this wretched man, but worship and embrace Christ, who at this time, so debased in the eye of the world and according to the outward show, declared so great power, and vouchsafed such mercy unto him; that, so whosoever doth rejoice, might learn to rejoice in the Lord, 1 Cor. 1. 30.  
So rich is the mercy, and so great the love of God toward repentant sinners, that he doth not only forgive their trespasses, but furnish them 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manuel Paleologus Imperator, oratione senta.  also with special gifts and endowments. What were the sins of Manasses, and how outrageous we may read, 2. King. 21. from the second verse to the senenteenth; yet God showed mercy, and employed him in the restoring of both religion and policy decayed, 2. Chron. 33. 14. who more offended Christ then Peter, whom he denied simply in word, afterward by oath, and cursing that he knew him not, Math. 26. 70. 72: 73. yet when he rose from the dead, as his especiallcare, would have his resurrection by name, & in particular told unto him Mar. 16. 7. that so he might comfort 
h Georgius Wirth. de vita Christi ex quatuor Euangelistis, lib. 5. c. 66. Si hune Angelus non n●minatim exprimeret, qui magistrum negaverat, venire inter dis●ipul●s non a●deret: vocatur ergo ex nomine ne desperet ex negatione, Gregor homilia 21.  him, lest he should be discouraged for his denial, and conceive that he was utterly cast off, and deprived of his Apostleship: and doth most graciously, as it were, confirm again unto him his dignity, and commit his sheep and lambs to be fed of him: john 21. 14.  
What benefit we are to receive from this so great & tender mercy, Saint Paul teacheth us by his own example, when he saith, It is a faithful saying, and worthy by all means to be received, that Christ jesus came into the world to save sinners; for I myself was a persecutor, a blasphemer, and an oppressor; nevertheless for this cause was I received to mercy, that jesus Christ should first show on me all long suffering, unto the example of them, which should in time to come believe in him unto eternal life: 1. Timoth. 1. 15. 16. And is all 
i Augustinus de his verbis, Apostoli.  one, as if he should, thus have spoken to every spiritually-sicke person, despairing of himself: he who healed me, sent me unto thee, and bade me go and tell thee how long I was diseased, and how soon healed; how he called unto me from out of heaven, and with one word cast me down, with another raised me up, with the third, freed and crowned me: what fear you? why do you doubt? I who am now sound, standing and secure, speak to you sick, weak, and distrusting; Are you diseased? come and be healed; blind? come and receive sight: and you that are recovered, be thankful. And the Evangelist doth propound unto us this unspeakable love of Christin three Parables: of the wandering sheep lost, gr●●t, and prodigal child; in the first whereof, as the cause of default, may be noted infirmity: in the second, ignorance. in the third, stubbornness: yet the wandering sheep is sought up & brought home, the lost groat found, the unthrifty child received at his return; for there is no malady so great, but that the Almighty and merciful Physician, will and can heal Luke, 15. And therefore calleth the wearied and heavy loaden to come unto him, and promiseth rest, Math. 11. 28. 
k Est inter G●rsonis opera de hac Christi sententia tractatus noninutilis.  that where sin hath flowed, gr●ce may overflow, Rom. 5. 20. Of this point more hath already been delivered.  jesus said unto him, Verily I say unto thee, this day shalt thou be with me in Paradise. 
Hitherto some thing hath been spoken of the good thieves reproof of his blaspheming fellow, and his own Petition made unto Christ: now followeth Christ's answer, and grant made unto the same. Wherein he promiseth to give him Paradise; and this promise is illustrated from the circumstance of time (this day) from the society of those with whom he shall converse there (with me) from the certainty of performance, confirmed by an oath, (V●rily I say unto thee.)  Verily I say unto thee. 
This Amen 
l D● vocabulo Amen, Angelus Caninius, de locis Scripturae Hebrai●is, cap. 5. A Christo usurpatur in evangelio Iohann● quinquagie●; ab Apostolo Paulo decies & octi●s, in Apocalypsi quinquies: in Epistolis johannis ter.  here used, and Englished verily, is a vehement asseveration, and frequent with Christ, oftentimes doubled in the Gospel, according to Saint john; and an Hebrew word now received every where, and is (as it were) made a free denizen in all languages, derived from that Root, by which fidelity and truth is signified: and the use thereof is twofold; first, in wishing or desiring, and is translated by the 70. Interpreters, So be it, Deut. 27. 15. As in those solemn blessings and cursings, to which all the people answered, Amen. Secondly in earnest affirmations; and is as much as truly, and steadfastly, without any doubt: and hath the force and power of an oath, Esay 65. 16. Math. 6. 18. job 14. 12. And is added in the shutting up & ending of public prayer, when the whole Church, the Minister pronouncing the words, testifieth thereby their assent, 1. Cor. 14. 16. And 
m Respicit Ap●stolus ad morens & consuetudinem ve●● Ecclesiae, in qud praeeunte voce Ministri pepulus cum precando tum gratias agendo respondebat Amen. Andre●● 〈◊〉 Iud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Homilia, 35. i 〈◊〉. Episiol 〈…〉 ad Corinthios: & sao tempore ait Hyronimus Ecclesiam, instar tonitrui rebo●re Amen. 〈…〉 G. lat●s.  in this place it is a strong and forcible affirmation, whereby erernall life is assured unto the thief. Neither did Christ begin the tenure of his pardon unto him (for any other cause) with this Amen, or verily I say unto thee, but only to secure his soul, that whatsoever he promised, should accordingly be performed. It is the 
n Guevara de monte Caluariae part 2. cap. 22.  usual practice amongst men, first to make a bare promise, afterward to add an oath, for greater strength: but the son of God doth here the contrary; first, sweareth, then promiseth Paradise. The reasons, why he did so, are these: 1. The thing promised was excellent; 2. the thief to whom it was promised, a great sinner, 3. the promiser seemed to the world, but of small credit, who did now hang upon the Cross in shame and torment. 4. there was present at the same time the dregs and base offscouring of the people, and the malicious jews; wherefore seeing the stubbornness of the jews was inflexible, and the faith of the thief yet weak and tender, Christ added an oath, than his promise, that so all occasion of doubt and mistrust might be removed,  
Christ is not only merciful unto those that belong 
o Platzius in luco succiso errorum Pontificiorum loco 30. Sadael contra Monachos Burdigalenses Articul. 33. joh. Scharpius de justificatione heminis coram Deo controversia 4.  unto him, but will have them also resolved of his love and kindness; therefore, surely (saith the Prophet) he hath borne our infirmities, and carried our sorrows, Esay 53. 4. And, as I live (the Lord himself speaketh) I desire not the death of the wicked, but that he return from his way and live, Ezech. 33. 11. And to this end offereth to our view breathing examples; for he 
p Bernardus sermone de festo Magdalenae● & super Cantica. serm● 23.  disdained not the sinful woman's tears, the Cananitish supplication, the thieves confession, the woman taken in adultery, the denying Disciple. nor the persecutor of his Disciples: For it is a saithful saying, and worthy to be received, that he came to save sinners, etc. 1. Tim. 1. 15. And the thief 
q Idem Epist. 〈◊〉. ad Brunonem Coloniensem.  having this advantage of a short way unto salvation, content with the bridge of the Cross, passed over from the region of death to the land of the living; from the mire and clay of this world to the pleasant delights of Paradise.  
Use. Wicked therefore and irreligious is that Achademicall opinion of doubting, full of danger, the forge of despair, the gulf of hell, confirmed by the late council (or rather assembly) of 
r S●ssione 6. c. 12.  Trent, against God admonishing 
s Name in fine Sessionis tertiae, habuit p●am de justificatione concionem fraterculus quidam Carmelita Antonius Marinerius, in qua docebat perspicuè eos qui Christi justitia nituntur per dubi●ationum labyrinthos non errare: Gentiletus in examine consilij Tridentini, lib. 2. sessione 4.  the contrary: taught of Cardinal Bellarmine 
t Lib. 3. de justificatione, cap. 3.  with others, but very 
u Flacius Illiricus de sectis, dissentionibus & contradictionibus doctrinae, religionis, scriptorum & doctorum Pontificiorum. Cassander in consultatione articulo 4.  uncertainly: For Catharinus Archbishop of Compsa, and Dominicus a Soto, a Spanish Divine, for divers years together, did write sharply one against another, about some weighty points of Religion, (and the books are yet extant:) Among the which, the first of five (for so many were questionable between them) was this, concerning the full assurance of the favour of God, of doubting and despair. The sum of the 
x Chemnitius in examine consilij Trident: part prima, titulo de fide justificante. Platzius in Luco succiso errorum Pontificiorum, in titulis, 74. 75. etc.  Church of Rome's doctrine is this; That the godly in a general are not to doubt of the promises of God, of the power and merit of the death of Christ, of the virtue of the Sacraments: but concerning the application to every particular man, (considering his own indisposition) they ought to fear, becausE none is able to know by the certainty of faith, that he standeth in the favour of God; so he may hope well, and promise to himself all good, but must leave it tossed in the unquiet waves of uncertainty, without having any assured confidence; and there be strong reasons, why they strive so eagerly in the maintenance of this position. For they 
y Tregedinus in locis.  know full well that all the gain of Popish Merchandise dependeth upon it; for the conscience seeking some certain and stayed comfort, hearing that even faith apprehending Christ in the promise, must doubt of the pardon of sins, beginneth to bethink herself of some other means, whereby she may be assured; and for this purpose, besides the duties commanded of God, are devised, will worships, vows, Pilgrimages, invocat on of Saints, undue works, and of supererogation, and that gainful traffic of buying and selling of Masses; and in a word, the whole puddle of Romish superstition. But if all these will not serve to quiet and appease the troubled conscience, than they are put off to the benefit 
z Pargatorium est instar foci, missa●llae. Milius in expli●atione Augustanae confessionis partesecunda.  Luther deeply considering these abuses, affirmed boldly, that if there were no other cause why we should forsake the Church of Rome, yet this one were sufficient, their doctrine of doubting. Wherefore that this so dangerous an error may both more plainly be discovered, and also removed out of the minds of such as be truly religious, these few considerations are soberly & with reverence to be weighed. 1. The holy Ghost 
b Tilenns Syntagmatis Theolog. part 2. titulo 43. de justificatione.  doth testify that those, who be justified by faith, are reconciled to God, their sins paerdoned, and shallbe partakers of eternal life, and witnesseth to our spirits that we are the sons of God, Rom. 8. 16. and is the earnest of our inheritance, Eph. 1. 14. Wherefore, seeing there is a double certainty, one plain and easy to be known (of those things which may be perceived by the light of sense and reason, of which sort are the first principles and conclusions deduced from them, & matters taught by experience) another less apparent and evident (of such things which do rest upon the credit and reputation of a true witness, so that the greater the authority of the witness is, the assent of the believer is more firm and strong) therefore it must follow of necessity, that such things as are assured unto us by the testimony of God, whose authority is the chiefest, are without all question infallible, and do beget in the heart of man the highest degree of assurance. And for this cause, whosoever doth believe and knoweth that he believeth, must resolve with himself, that as certainly his sins are pardoned, as he doth believe the Gospel, which promiseth this grace and gift of God to the faithful: otherwise he maketh God a liar, joh. 5. 10.  
2. This Popish doubting is 
c Chemnitius in Exam. Concilij Trident. part I●itulo de fide iustificant●.  contrary to the nature of saving Faith, which is not an opinion or conjecture, or wavering, but an unmovable 
d Bernardus Epistola contra Abailardum Hereticum: Nun si stuctuat fides, in anisest & spes nostra? stulti ergo martyres nostri sustinentes ●am acerba prop●er incerta, etc.  ground of things hoped for; (because Faith is the substance of those things, which depending in expectation, seem to be without any essence, and by believing are made to appear, and to be in a sort present. And in this respect is called a convincing argument and demonstration of things not scene; and therefore the 
e Tilenus in Syntagmatis Theologici part. 2. titulo 43.  evidence which by the light of nature is incomprehensible, is made clear and manifest by the light of grace;) and a full persuasion of the heart, upon which whosoever resteth, he quencheth all the fiery darts of the devil, (among which the sharpest are these; distrusting, doubtings of the favour of God, and deceits of unconstant conjectures, and as a purified instrument of sense discemeth black from white, sweet from sour, so doth it know divine truth, from human vanities, and the assurance of faith from fleshly security. For he is taught by the holy Ghost, to understand what blessing God hath bestowed upon him.) The safe and strong anchor of the soul; for it stayeth and holdeth us fast amidst all the waves of doubting, arising in the Sea of this world; so that our ship is brought at the last by a right course to the quiet haven of heavenly tranquillity Heb. 6. 19 & 10. 22. & 11. 1. For the 
f Hilarius Canone 5. in Matthaum.  kingdom of heaven, which the Prophets spoke of, john preached and Christ professed, and was in his power to bestow, must be perfectly hoped for without any doubting, else no justification at all, if faith be inconstant and variable.  
3. The use of the 
g Tilenus' ibid. ut supra.  Sacraments should be unprofitable, and not without suspicion of mockery, if that grace whereof they are seals unto the believers, be doubtful and uncertain; neither can or may he who receiveth the signs of the body and blood of Christ, certainly believe, that that body was crucified, and that blood shed for him, and that he doth now and shall live ever by the power of his death. But, all that are baptized into Christ, have put on Christ. For baptism is properly the sacrament both of the new birth, and adoption and investiture of the sons of God, Galath. 3. 27. and the Cup of blessing which we bless, is the communion of the blood of Christ. 1. Corinth. 10. 16. into whom through faith by the power of the holy Ghost, we are engrafted, as branches into the vine, members to the head, and shall be made partakers of eternal life and glory. For Sacraments are the seals of righteousness, Rom. 4. 11. which the Lord hath added to his promise of grace, thereby to strengthen the weakness of our faith; and to be (as 
h In locis communibus class 1. cap. 31. de Sacramentis.  Luther speaketh) the day star, upon which we look, pointing at the rising of the sun of grace.  
4. This doctrine of theirs chargeth the holy Ghost with untruth, who doth in particular testify to every believer the forgiveness of his sins; whom God hath sent forth into our hearts, and by whom we cry Abba Father, Gal. 4. 6. who also hath sealed us, and given us the earnest of that his spirit in our hearts, 2. Corinth. 1. 22. Ephes. 1. 14. Now sealing is used in such things which we desire should be safely and assuredly conveyed to those unto whom they do belong; and that to this end, that all suspicion, and the least doubt which may fall out, may be taken away. And an earnest is a pledge or caution put in, whereby a promise given is so ratified, as there be no place left for doubting. And yet we cannot deny, but that faith is oftentimes tried and shaken with temptation, for there is a strife between the spirit and the flesh, even in the holiest and best sanctified, Romans 7. 19 etc. And justifying faith is not always a bright burning lamp, but sometimes a smoking flax, yet Christ who is full of mercy and compassion will not quench it Matth. 12. 20. neither must we judge of ourselves at all times according to the present feeling of spiritual comfort and joy; for often God doth deny that to his dear children, whose judgements are a great depth; but if there abide in us an endeavour and a desire, it is enough. So he accepted of P●●er, in whose heart faith failed not, but 
i Amabatintus quem negabat foris, tametsi affectus metu, constrictus torperet. Leo primus serm. 9 de passione. Mansit files actu primo, secundum intercepit periculi●● metus.  confession of his mouth. In a moment and for a little while God may forsake his, but with great compassion will he gather them, Esay 54. 7. Therefore let every faithful one 
k Augustinus de verbis Dom. serm. 28. & in Psal. 88  presume not of his own merit, but of Christ's mercy, for by grace we are saved Eph. 2. 8. To publish that which thou hast received is not pride but duty, and because the promise is sure, not according to our deserts but his goodness, therefore none should fear to tell of that whereof he cannot doubt.  
5. Neither small nor few absurdities would follow, if we be unresolved of the assurance of the forgiveness of our sins. For first, if by doubting we 
l Son●ius tom. 2. expositionis articulorum confess. August. articulo 4. de justificatione.  could apprehend eternal life, or if it did justify a man, than no promise more fit and convenient for the same, then that of the law; which, by reason of the unperformable condition annexed thereunto of perfect obedience, and fulfilling the same, doth leave the conscience in continual doubting. Secondly, if justification and pardon of offences be uncertain, or if believers are to doubt thereof, then should we not pray with the Apostles, Lord increase our faith, Luke 17. 5. nor with the Father in the Gospel, I believe, Lord help my unbelief, Mark. 9 24. Neither the Apostle rightly admonish us, to prove ourselves whether we be in the faith, and examine whether Christ jesus be in us, except we be reprobates. 2. Corinth. 13. 5.  
6. This doctrine of 
m Tzegodinus in loc●s, titulo de dilectione Dei.  doubting is to be avoided, and hated of every Christian, as many ways hurtful. For first, it nourisheth and maintaineth that proud confidence which ariseth from the conceit of our own righteousness. Secondly, it is the very butchery and torment of weak consciences. Thirdly, it offereth occasion to despair of God's mercy. Fourthly, it extinguisheth the truth and sincerity both of faith and love towards God. Fiftly, it taketh away the patience and constancy in suffering persecution, for the name of Christ, and witness bearing unto his Gospel. Away then with this unsettled doubting, let it be removed out of the hearts of the faithful, which maketh God a liar joh. 5. 10. for 
n Chrysostomus de compunct.  true faith and constant hope is the groundwork of our salvation, and the guide unto everlasting life. It is a worthy speech of an ancient 
o Bernardus in serm. de fragmentis septem misericordiarum.  Father, I consider three things in which my whole hope consisteth; the love of God's adoption, the truth of his promise, and power of performance: now then let my foolish thoughts murmur so much as they will, saying, who art thou? how great is that glory? what merits hast thou to obtain it? I will answer confidently, I know whom I have believed, and am persuaded, because he hath adopted me in his exceeding love, who is true in his promise, and able to make performance, can do whatsoever he pleaseth. And this is a threefold cord, which can hardly be broken, (which I beseech you let us take fast hold of,) and is let down unto us from heaven our country, unto earth our prison; this draweth us up into the presence of the great God who is blessed for ever. AMEN.  Verily I say unto thee, this day shalt thou be with me in Paradise. 
Christ in mercy prayed for his enemies, in love provided for his mother and disciple, now in truth sweareth unto the thief, and by oath assureth entrance into Paradise etc. O how great is this bounty of God, how 
o Idem in meditationibus.  unspeakable the change wrought by the power of the hand of the most highest! yesterday thou wert a thief in darkness, to day a Saint in brightness of light, yesterday in the mouth of the Lion, today in the hand of the Mediator: yesterday in the gate of hell, today in the joy of Paradise. Now this name of Paradise is of a twofold acceptation or signification; the one according to the letter, a material and terrestrial place wonderfully situated 
p Tertull. in Apologet. cap. 43. Lact●nt. lib. 2. August. lib. 8. super Genes. ad literam cap. 10. & de civitate Dei l. 13. c. 21. ●asilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. 11. Suidas in unce Paradiso. Bar-Cephas in suis de paradiso libris tribus. Isidorus Hispalensis in Etymologico. Francisus junius in exposi●● 3. prim. cap. G●neseos.  toward the East in Eden, (the very storehouse of all delightful pleasure,) under a sweet climate and influence of heaven, and wished temperature of air, replenished with ever green and flourishing trees, casting forth most pleasant smell, full of light, far exceeding all the delectable beauty and grace which sense is able to comprehend. A divine place, wonderfully fitting that honourable estate of man, wherein he was created, etc. and in which before the fall God set him, as in a stately castle or palace.  
The other 
q Leo primus serm. de conuersione latronis.  figurative and mystical, that heavenly receptacle wherein the faithful shall enjoy eternal bliss 2. Cor. 12. 2. 4. Apoc. 2 7. And Christ hath opened unto us the way 
r Arnoldus Carnotensis de ●ltimis septem Christi verbis.  into this garden, by the key of his cross and death, that so we may be made partakers of those good things which neither eye hath scene, nor ear heard, nor can enter into the heart of man: 1. Cor. 2. 9 And this is that Paradise which Christ here promiseth to the thief; and this promise far exceedeth all human possibility to make it good, and is uttered not from the wood of the Cross, but the throne of power: for now he who complained before 
* Nam sunt qui hoc Christi verbum, quarto in loco pronunciatum existima●t.  that he was forsaken, doth not entreat the Father in behalf of the thief, but by his own authority taking away the guilt of all offences, presently sanctifieth the wicked, exalteth him to heaven, and placeth him in glory.  
Christ jesus our Saviour is not a bare and naked man, but also true and everliving God: For 1. the 
s Chimnitius in locis communibus part 1. Danaeus Isagoges, part 1. l. 1. cap. 41.  titles given him do evince this truth; as when he is styled jehovah, Esay 8. 13. Zach. 12. 10. Lord of Lords, Apoc. 17. 14. our righteousness, jerem. 23. 6. the wisdom of God (which is in God his Essence, and therefore must Christ be the son by nature) 1. Cor. 1. 24. the searcher of the reins and heart, Apoc. 2. 13. by his infinite knowledge foretelling things to come, Math. 24. 2. Marc. 13. 2. and this is proper to God, 1. King. 8. 39  
2. His works do testify his Godhead; for he created the world, jerem. 17. 10. all things in heaven and earth, visible and invisible, Coloss. 1. 16. and without him was made nothing that was made, john 1. 3. he saveth us, Titus 3. 5. and giveth eternal life, john 10. 28. he doth the same works which the Father by equal power, not by commandment from another, but of his own authority.  
3. His astonishing miracles are demonstrations of his Deity, john 14. 11. neither doth he work them himself, but giveth others also power to do them in his name: and this power is from God alone: 1. Corinth. 12. 9 Math. 10. 28. Act. 3. 6. And that it should be so, was long before told by the Prophet, Esay. 61. 1.  
4. He is eternal, and therefore God; (this consequent was held to be most certain by the jews, who believed that Christ must abide for ever, john 12. 34. Ezech. 37. 25) Infinite, and in all places; Math. 18. 20. sustaining and preserving all things by his providence, and bearing them up by his mighty word, Heb. 1. 3. But I cease to add more reasons for the confirmation of this point, whereof none amongst us maketh any question.  
Use, 1 Let us oppose the power of Christ, against all the attempts of wicked men, and temptations of the diveil whatsoever: for, who shall lay any thing to the charge of God's Elect? It is God who justifieth, Rom. 8. 33. neither can we doubt of his merit or power: not of his merit, for he is the beloved son, Ephes. 1. 6. not of his power, for thus he comforteth his Church; My sheep hear my voice, and they ●●ow me, and I give them everlasting life, and none can pull them out of my hands joh. 10. 28.  
2. We are not to be ashamed of Christ, or by any fear drawn 
Use, 2.  from our faith and confidence, neither in respect of the multitude, or greatness of those, who in the world set themselves against him; Wherefore that exhortation of Saint Paul, to his scholar, is most excellent: I charge thee in the sight of God which quickeneth all things, and before jesus Christ, who under Pontius Pilate witnessed a good confession, that thou keep this commandment, to follow after righteousness, godliness, faith, love, patience and meekness: fight the good fight, and lay hold on eternal life, without spot and unrebukable, until the appearing of our Lord jesus Christ, 1. Timoth. 6. 13. 14. And doth himself openly confess, that he is not ashamed of the 〈◊〉 of Christ, for it is the power of God unto salvation to ever none that believeth, Rom. 1. 16. And 
t Basilius Homilia de 40. Martyribus. Eusebius hist. Ecclesiast. l. 8. cap. 3.  hereof proceed●● that speech of the Christians so often uttered, when p●●cuting Tyrants endeavoured, either by the allurement of sweet promises, or threatenings of dreadful torments to draw them from their holy profession, (We are Christians.) And Ignatius 
u Iguatius.  stood so resolved, that (if the choice were offered) he had rather be a Martyr then a Monarch.  
Use. 3 3 Our whole trust and confidence must be settled on no man, nor Angel whatsoever, but Christ alone, who is only able to save us: for he is the way, the truth and the life, and no man cometh to the Father but by him, john 14. 6. neither is there salvation in any other name, Act. 4. 12. for it pleased the father, that in him should all fullness dwell, and through peace made by the blood of his Cross to reconcile to himself all things both which are in earth, and which are in heaven. Colosse. 1. 19 20. who is made unto us of God, wisdom, righteousness, sanctification and redemption (as it is written) let him that rejoiceth rejoice in she Lord: 1. Cor. 1. 30. 31.  Verily I say unto 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 thief, but his confessor, his spouse, and comforteth him with a fitting promise according to the petition made, (verily, in truth, I say unto thee, this day thou shalt be with me in Paradise,) To thee, who didst hang upon the Cross in torment; with me, thou shalt now be in the Paradise of pleasure: wonderful love! exceeding goodness! for he saith not, thou shalt be 〈◊〉 Paradise, but in Paradise with me; thou shalt be satisfied with the fruition of him whom thou desirest: thou shalt behold him in Majesty, whom thou didst confess when he was in infirmity: neither do I delay to perform that which I promise, but to day thou shalt be with me, etc. Thus sweet 〈◊〉 heareth, promiseth, giveth speedily, etc. This Con〈…〉 not put over to 
y Arnoldus Carnotensis, de septem ultimis Domini verbis.  Purgatory, (to sin revenging 〈◊〉) to dark and obscure places: none contrary affected dare presume to allege aught against this vouchsafed favour. The punishment of the Cross, (nay grace not punishment) abolisheth all offences, and the soul now hastening to leave the Tabernacle of the body, willingly departed; neither did any fear of punishment molest or grieve the conscience, which knew she was washed with the abundantly-flowing blood of jesus Christ.  
The Souls of men so soon as they be loosened from the prison of the body, are ᶻ either received into heaven (do enjoy 
y Laurentius Humfridus contra Campianum Ratione prima.  endless bliss) or thrust down into hell (be afflicted with eu erlasting torment.) For there be only two ways, the broad and the narrow; two gates, the wide and the strait, Math 7. 13. Luc. 13. 24. two different conditions of men, sheep on the right hand, and goats on the left; two rewards after this life, the crown or condemnation; two places, the bosom of Abraham for Lazarus, or the gulf of hell for the glutton; no 
a Augustinus Hypognosticcon, lib. 5.  third can be found in Scripture; and he that is 
b Idem de peccatorum meritis & remissione, cap. 28.  not with Christ, cannot be but with the devil; For the holy word of God propoundeth unto us but 
c Tilenus' Syntagmatis Theolog. part 2. Titulo de Purgatorio.  a twofold time, one of the race, another of the goal; of sowing and reaping, of seedetime and harvest; of labour and rest, of the battle, and the victory, of the fight and triumph: whereof that is limited within the bounds of this life, Rom. 8. 18. Gal. 6. 10. and therefore this presently beginneth when we once have ended the other. And the Schoolmen themselves understand none other, under the name of their Viatores or travelers, than such as yet live in the world.  
Therefore that Meteor or 
d Ignis fatuus Purgatorij.  imagined fire of Purgatory, vanisheth & cometh to nothing; which the curious 
e Chemnitius in Exam. Consilij, Trident. part 3. tit ulo de Purgatorio● Plato in Phedone, & de Repub. lib. 10.  speculations of Philosophers, (
f Tertullianus adversus Hermogenem.  patriarchs of heretics) the doubtful 
g Chemnitius plenissime in examine consilij Tridentini, part 3. Titulo de Purgetorio.  disputations of some Father's first kindled, the vain toys and fables of lying 
h Hom●rus Odyssea: 11. Virgilius Aenead. lib. 6.  Poets, tickling the ears of foolish men, afterward nourished; feigned apparitions of Ghosts, 
i Platzius in Luco suceiso errorum Pontifici●rum loco. 76.  and spirits, and idle dreams of well fed Monks. increased; & at the last the 
k Chemnitius, loco superius citato.  Schoole-divines quickened when it was dying; whose learning proceeded from the Sorbon of Paris, and consisted upon a mixture of Scripture & Philosophy, much like a double form 
l Cornelius' Agri●pade vanitate scienti●rum, cap. 97. Carni●cina Vtopiana.  Centaur; and these hucksters of God's word (especially the latter sort) violently wresting the scriptures unto a strange sense with their Questions and Quodlibets, have exposed our holy faith and profession to the scorn & derision of Epicures and worldlings. For of this Utopian shambles of men's souls, no one title can be found in the books of the old & new testament rightly understood, which notwithstanding they strive to hale by enforcement to the confirmation of their opinion. Therefore for the removing this error out of men's minds, who are not besotted with their own follies, the strength of arguments, the authority of Fathers, the confession of the Patrons hereof themselves may be effectual. Of all which something shall be said, but very briefly: following the manner of those, who when they will sell a great 
m Athenagoras in Apologia pr● Christianis.  quantity of corn, or any other commodity bring but a little for a sample of the whole; or make trial of wine or honey 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 Theologi●is contra fabrum.  away all the means of procuring salvation afterward; for when we 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: justinus Martyri● Dialogo cum Tryph one judaeo.  kept; as God findeth thee in the day, when he calleth thee out of the world, so shall he judge thee in the last; and this is the utmost bound of things 
q Augustinus de Fide, ad Petrum Diaconun.  belonging to happiness; for the time to obtain everlasting life, God hath given men only in this; in which repentance also is available. For a man may here forsake his sin, and amend it: which whosoever doth not now, in the world to come he may have a sorrow for his offences, but shall find no pardon at God's hands; there may be a provocation to grief, but no amend mentiof the will; therefore the dead can receive then no benefit from the care either of themselves or of others.  
2 God in Christ hath pardoned the sin and removed the punishment; it is therefore mere folly that any should be disquieted in his mind, seeking by what means of satisfaction he may deliver himself out of Purgatory: for the death of Christ is the remission of sins, the abolishing of transgression, the freedom from error, & the receiving of grace; therefore let us then boldly without fear come unto our Redeemer, who by undergoing the punishment without taking the offence hath removed both the offence & the punishment. And though God exercise with sundry afflictions those his children, whose sins he hath forgiven, yet they be chastisements not punishments, (inflicted for admonition, 
r Augustinus tractatu 1 24. in johannis evangelium.  not unto condemnation) and wholesome medicines, which are applied to this end, for the manifestation of our deserved misery, amendment of our slippery life, subject to falling into offences, and exercise of necessary patience.  
3 If we grant that there is a 
s johannis Chassanio in locis communibu●, l. 2. c. 3. de commentitio Purgatorio.  Purgatory, than it is to be supposed to have been, either before the coming of Christ or after, but neither of these can be proved, & therefore there is none: That there was any such place before Christ, wherein the souls departed the body were tortured, there can be found neither testimony nor example, in the Law or Prophets to aver and confirm the same; & if we yield that such tormeuts were first appointed under Christ, then is the condition of Christians far worse than that of such, who lived under the law: and so much should be derogated from the benefit of our Saviour, whose grace is opposed to the law of Moses, joh. 1. 7. for by it we are saved, Eph. 2. 8. And God sent his son into the world, not to condemn the world, but that it might be saved through him, joh. 3. 17. Neither could this agree with that promise; whereby he assureth refreshing unto those who labour and be heavy laden, Mat. 1 1. 28. but it should rather lay more burdens upon us then release any; and not take away but retain 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 think or speak this, is absurd, and contrary to all godliness, for he himself hath purged our sins, Heb. 1. 3 and his blood doth cleanse us from all our transgressions, 1. joh. 1. 7. & Revel. 1. 5.  
4 If the faithful be justified (which none can well deny, but he who denieth the scripture to be true) then have 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 labours; & there is added a 
* N●●.  particle of consent, (even so;) Apoc. 14. 13. But to be in peace and rest from labour, and to suffer hellish torments for some years together, are incompetible, and cannot stand together, whatsoever the Tridentine council hath decreed; of which it may truly be said in way of admonition which was to the Troyans' of the 
t Virgilius 2. Ae●●d. haec in v●stros fabricata est machina mur●s. Ips● d●li fabricator Epaeus.  Graecian horse. (This engine is made to be the destruction of your City,) and of the Pope, as of Epaeus (he is the devisor of that fraudulent work.) For there be no disputations which were had there, extant (as was the use in ancient and lawful counsels) but a few 
u ●rotestatio concionatorum aliquet Augustanae Confessionis adversus Concisium Tridentinum. Gentile●us in examine Concilij Tridenti●●, 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 habits. Authority of ancient fathers against Purgatory. justinus Martyr lib. quaes●●on● & res●onsion●m ad Orthodoxos, quastione, 75.  naked decrees & Canons published, because for the greatest part they were devised at Rome by the Bishop of that See, and (his fit instruments and creatures) Monks and their Sophisters: and so continually sent up & carried by the swift messengers, who went to and again from Rome to Trent: so that it grew to be a common Byword, that shortly the Post would bring the holy Ghost in a capcase or budget from Rome, whereby the irreligious dissembling of these Tridentine deceivers 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, every one in his order, did nothing else, but with a grave nod confirm the decrees of their jupiter of S. Angelo, pronouncing one word only (but that very mystical) Placet it liketh us.  
After the ˣ departure of the souls from the body the righteous are forthwith separated from the unrighteous, and brought by the ministry of Angels to their appointed places; the souls of the righteous unto Paradise (where they enjoy the company and sight of Angels and Archangels & of Christ jesus the Saviour of the world) the souls of the wicked into the pit of hell; & every one kept in his deserved place until the day of the resurrection and recompense. In what 
y Olympiodorus in 1 1. caput E●lesiasiis. Fulg 〈…〉 rem 〈…〉 ne peccato r●m lib. 2. 〈◊〉. 8  place soever a man is taken, when he dieth, whether light or dark, that is, whether in the filthy puddle of sin, or in pure holiness, of conversation; in the same degree and order shall he continue for ever; for either he doth rest in the light of endless blessedness with the righteous, and Christ our Lord; or shall be tormented in darkness with the wicked, and the devil, Prince of this world. God when he healeth our sins, and suffereth no scar, no token of any wound to remain; but with the cure giveth also beauty, and comeliness; for so soon as he freeth us from punishment, he bestoweth also righteousness; where is mercy, there is forgiveness, where forgiveness, no punishment. And, describing the funeral rites and ceremonies of his time, speaketh elegantly in this sort, Tell me what meaneth the burning torches at burials? why are Psalms and Hymns then sung? Is it not because we thank and glorify God who hath crowned him, who is deceased, delivered him from sorrows, grief and labours, and keepeth him freed from anguish and fear of death with himself? Are not Psalms and Hymns for this end? for all these are the actions and exercises of such as be glad and do rejoice. Remember what is then sung, O my soul returns unto thy rest, for the Lord hath been beneficial unto thee. And again, I will fear none evil, because thou art with me, He that departeth, goeth to rest, (for death is the haven of quietness;) and being 
a Gregorius in lib. 5. expositionis ad 13. cap. 1. lib. Regum.  redeemed by the mercy of our Creator, we have this heavenly gift, that when we are taken out of the earthly tabernacle, we be placed in a heavenly mansion; neither is there any forgiveness, but in the bosom of our mother the Church, before the day of our departure from hence: for now is the acceptable time, now is the day of salvation, etc. 2. Corinth. 6. 2.  
If we behold Christ with the right eye of faith, who was 
b P. Lombard. lib. 3. sentent. distinct. 19  crucified upon the tree for us, we are then loosened 
Confession of the adversaries.  from the fetters and chains of the devil, so that he cannot find any thing, wherefore after this life he should punish us; for by his death (the only true sacrifice,) what sin soever there was, in regard whereof the devil held and made us liable to punishment, that hath Christ taken away: so that he cannot by his temptation prevail against us, no not in this life.  
Though there be 
c Petrus à Soto in justitutionibus Christianis. & Roffensis contra Lutherum de Purgatorio.  nothing in Scripture which do plainly prove a Purgatory, yet many things are to be believed which are not written. But whatsoever hath not authority from the Scriptures, we may so justly deny it, (which be Jerome's words) as it is affirmed. We know, that so long as we live in this world, we may be helped by the counsel and with the prayers one of another; but when we shall once come and be cited to stand at the Tribunal and judgement seat of Christ, then neither job, nor Daniel, nor Noah can entreat for any. With what probability then do the Tridentine Father's decree, that the souls held fast in Purgatory may be released through the intercessions of the faithful? but especially relieved by the acceptable sacrifice of the Mass? 
d Lib. 2. de Purgaterio cap. 7. & 14.  Bellarmine doth ingenuously confess, that the Church hath not yet determined where this 
* Tantum ab●sse hunc ignem à purgandis peccatis putarunt Graec●, ut ijs augendis maximè conducere receptam de illo opinionem putarunt. ideoque explosam illam condemnatam● fuisse à Sancta Quinta & universali Synodo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoligia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philosophia  medicinable place should be, whether in his green & flourishing meadow, or in some Nobleman's house, an honourable prison, or in a dark and straight dungeon. And indeed it is hard, even for those, to find a place for that which is no where, who by their refined wits can underprop accidents to stand without subjects. 
e Dialog. lib. 4. 40. & 55. Beda histor. Eccles. lib. 5. cap. 1●. Eugubinus de lib. 10. cap. 27.  Pope Gregory, who carrieth the title to be Great, dare not presume to define any thing thereof upon the sudden; yet some other boldly affirm, that it is in 
f Historia Lombardi●a, Legenda 157. & Danaeus Isagoges Christianae lib. 5. c. 51.  St. Patrick's hole in Ireland; others, that it was found out by one odilo to be in Aetna a mountain of Sicily; or in the Pope's kitchen, in which a true fire is well maintained by the revenues of this imaginary flame. But I take my hand from the table, and recall myself, lest I should commit like folly in confuting this monstrous and idle fiction, as the authors did in devising it; and that which seemeth to be spoken to the honour of God, should tend to his injury: for no man can ever persuade these fellows to forsake their conceived errors, but (like the Giant Antaeus) when they be cast down, take stubbornness for strength; or as Eutolida, who are so far in love with their own sancies, (as she was with her beauty, when she saw herself (instead of a better glass) in the water) that they object continually their old wornesophistications 
g De his omnibus copiosissimè nobiliss. & dectiss. Pl●ss●us, de sacrificio Missae supposititio lib. 3. cap. 8. 9 10. 11. Et Eusebius Captiws in Actis primi diei, titulo De Purgatorio.  and cavils, and repeat so often over, that they become loathsome. No end of disputation can be had with these, neither will they suffer any moderator to take up the question, and therefore I leave them to themselves.  This day shalt thou be with me in Paradise. 
Who is this that shall be in Paradise, and with Christ, and this day? even the thief, not only not brought up and instructed in the school of Christ, but by committing detestable murders, and unnatural bloodshedding, had enraged himself, & endeavoured to extinguish all sense of humanity: yet nevertheless, he who for his wickedness was condemned to shame, is by his faith translated into glory: and the cross was rather to him an occasion of salvation, than a place of torment. A blessed thief therefore, who while he suffered deserved punishment, obtaineth the heavenly kingdom! for unto him (a man poenally crucified, and humbly confessing,) the Lord saith, this day shalt thou be with me in Paradise. Arise therefore, o man, learn to forgive others offending; 
g Arnoldu● Carnotensis de ultimis septem Christi verbis. Agebat mysterium, qui soluebat precium, in Petro demonstrans, non in se justum quicquam debere praesumere: In latrone nullum impium posse perire. ●imeat bonus ne pereat per superbiam 〈◊〉 desperet malus, de multa malitia sua. August. lib. 2. de symbolo & in Psal. 68  increase not the number of transgressions, defer not the time of pardon, the mercy of God is not straightened toward any, nor so soon ended that he cannot take away many transgressions: let there be one to ask, there will not be wanting one to hear; let there be a repentant offendor, there will be a gracious forgiver. This penitent is not enjoined fasting for many years, to go barefoot, or wear sackeloth, but at one instant confesseth, is justified, is glorified. Consider the time, mark the person: it is the last hour, and a sinful person; many were his offences and of long continuance, mercy in a moment taketh them all away; grace and pardon doth not successively (by little and little) file off, or eat out his trespasses, but the holy Ghost by asound suddenly made from heaven, descendeth; and all the putryfied rottenness of his sins is dried up: neither doth there remain any token of a corrupted wound, which is cleansed with the waters of mercy. Lazarus buried four 
h Idem de resuscitatione Lazari quatriduani: de verbis Dom. in Euangeli●m secundum johan. serm. 52.  days, and lying in his grave stinketh; now raised, languisheth not with any feebleness, cometh forth, is loosed from his bands, setteth at the table, and eateth: Simon is cleansed, no stain of the leprosy appeareth in him, no deformity disfashioneth his countenance, he enterteyneth Christ, and offereth no sign of fear or infection to such as attended their Master, and eat with him. Marry Magdalen falleth down at Christ his feet, 
i Quot in so habuit oblectamenta, tot de se invenit holocausta; convertit ad virtut●m numerum, numerum criminum: ut totum seruiret Deo in p●nitentia, quicquid ex se D●um contempserat in culpa. Gregor. Mag. hom. 33.  weary, prayeth, washeth them with her tears, wipeth them with the hair of her head, kisseth, and anointeth them with ointment; he doth not cast in her teeth, her former lewd and infamous life, nor upbraid her by that which he had forgiven; whatsoever he doth, the holy Ghost speedily perfitteth: seeketh supply of help from none other; instructeth presently whom he enlighteneth, maketh upon a sudden fishermen, fishers of men; the ignorant able to teach. In this grace, expectation is not discouraged by delay, neither is there any distance of time between prayer and performance: David saith, I have sinned, the Prophet answereth, the Lord hath put away thy sin, thou shalt not die. What should I mention the Ninutites, whose repentance found the reversion of a denounced sentence against them? What should I speak of those two transcedent-sinning Kings Achab and Manasses, whose repentance (such as it was) God infinite in mercy refused not. And among other examples of mercy, this thief (of whom we now speak) offereth himself a testimony of pardon; an example of hope: who mournfully seeking, findeth; and ask, obtaineth; This day shalt thou be with me in Paradise. He came to the cross, besmeared with the 
k Tanlerus in meditationibus vitae jesu Christi cap. 43.  blood of others, is washed with the blood of Christ; he came bloodily affected, and inflamed with cruelty, but was made mild hearted, compassionate, all possessed with love etc. He had but one member or part of the body free, and came at the last hour of the day into the vineyard, and yet so plied his work, that he did his stint, and received the wages before the other etc. His prayer was humble and wise, (ask nothing but grace and mercy:) God therefore who knoweth the secrets of all hearts, in his eternal wisdom, heard him, and opening the abundant rich treasures of his mercies, giveth more than was desired: O Lord how incomprehensible is thy goodness! how graciously hast thou showed, that thou wouldst not the death of a sinner, but that he should turn and live! And by this showing of love, God hath gotten unto himself a 
l Granatensis postil. pa●te 2. f●ria 5. in c●na Dom. canone 2.  new name; for before, he was called the God of the righteous, (as the God of Abraham, of Isaac and jacob) and saith, that this is his name, and memorial for ever, from generation to generation; and was named their God, because he showed his sweet love and almighty power in comforting and defending them, after an especial manner: but now, when he saith, that he came not to call the righteous, but sinners to repentance, Matth. 19 13. is not only the God of the righteous, but of sinners also, as those whom he hath saved by his death, healed by his wounds, and redeemed by his blood. Thus he openeth his bowels, thus he offereth to his the abundance of his mercy. Add this if you think so good, Christian Reader, to the like whereof I have spoken before in the first word, and tenth observation or doctrine; where also the use and application is set down: yet I would not let pass this exposition, containing both matter of wholesome instruction and much comfort.  This day shalt thou be with me in Paradise. 
It is not to be passed over slightly that Christ promising heaven to the thief, yea confirming it by oath, yet doth neither ease in any part, nor take away that corporal torment which he suffered. For now he hangeth pale and wan, with a torn body, waiting for the last office of the hangman executioner; and a little after the soldiers came and broke the legs of him and his fellow, to hasten their death, joh. 19 32. because it was the day of the preparation before the Sabaoth, and that the bodies might not remain upon the Cross, on the Sabaoth; for which there was a particular and special law, Deut 21 23, and observed of joshua. cap 10. 26. yet trusting in their own righteousness, by unrighteously murdering of Christ, they broke the whole law of God, straining a gnat, and swallowing a Camel. Math. 23. 24.  
We are not to measure the greatness of God's love towards us, by the scantling of our sense, and feeling the same. For oftentimes he suffereth those to be most grievously afflicted, whom he most entirely loveth. The word divideth and 
m Lutherus in locis, class. 3. titulo de cruse & calamitate.  distinguisheth of Tribulation, into the beginning and the end: and this direction must be ours, and not follow herein our own conceit, which thinketh every evil we suffer to be infinite, and of every Mathematical prick, maketh an endless line, so unskilful is our reason; death, pestilence, famine, hatred, contempt of the world, and such like are indeed evil, and if we do make reason judge in these, we must of necessity faint under the burden; but for help, we are to lift up our eyes unto the hills, and listen to that voice, I am the Lord thy God: and therefore we must judge of the Cross, as it is in relation and reference unto Gods saving help, and loving kindness: for when the Lord doth sometime hide from us his favourable countenance, this is no argument of direction, that he hath forsaken us, but of dispensation, disposing all things to our good and benefit, who absent and present worketh our salvation, job. complaineth, 9 17. (he destroyeth me with a tempest, and woundeth me without cause, he will not suffer me to take my breath, but filleth me with bitterness,) yet nevertheless the man so perplexed is tenderly beloved: cap. 42. 8. 12.  
1 The use of this doctrine is twofold; first this may serve to abate the over rank censures of wanton heads, who judge all castaways and rejected of God, that are afflicted; and from this imagination, was that outcry bred, which some made against the Galilaeans, (whose blood Pilate had mingled with the gore of the beasts sacrificed; and those eighteen upon whom the Tower of Siloam fell) that they were more grievous sinners than all the rest. But Christ represseth this malapert and over saucy censure, by adding a wholesome admonition, that they who brought this tidings should themselves speedily repent, lest they also perish, 
Cursuos affligi patitur Deus rationes à Chrysostomo undecem afferuntur in Homiliae 1. ad Antiochenos de verbis Apostoli, utere pauco vino, etc.  Luke 13. 1. 2. For the calamities which befall any one, should be sermons of repentance unto everyone; because they are inflicted, that by them we might conceive the sharpness of God's severity against sin. For all who are distressed, are not to be thought, without difference, wicked, because whom the Lord loveth he doth chastise, Prou. 3. 10. and by many tribulations we must enter into the kingdom of heaven. Act. 14. 22.  
Use. 2 The second use is, for instruction, teaching us to seek out some, certain signs and tokens, whereby we may be assured that in all our sufferings, God doth remember his mercy, and even then when he seemeth to deal most rigorously with us; and of many, these few may give some contentment.  
1 When he enableth us to bear whatsoever burden is 
Grineus in commentarijs ad Prophetam Abacuc.  laid upon us by him: Micah 7. 9 David, Psal. 39 9  
2 If we retain in our hearts love towards God, and faith in him, (so job 13. 15. though he kill me, yet will I trust in him, and reprove my ways in his sight.)  
3 If we continue constantly in the true worship of God, and do not suffer ourselves to be withdrawn from the same, either by alluring promises, or dreadful threatenings, whereof there is a very remarkable example in the three children, Dan. 3. 17.  
4 When God leaveth us not to ourselves, 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 spiritual consolation, (a change of brass for silver:) 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 give liberty by imprisonment, to bring to honour by shame, to deliver by oppression, to quicken by death, which is most apparent in joseph; for God brought him into Egypt through the envy of his 
o Nazianzenus.  brethren, tried him there by the wantonness of a woman, honoured him by the distribution of corn, instructed him with knowledge of interpretation of dreams, for which he was esteemed of Pharaoh. For the divine wisdom knoweth long before, how to lay the foundation of weighty and great successes to follow, and to dispose and bring to pass things, by means seeming contrary: so this 
p Gregorius Magnus, moral. lib. 6. cap. 12.  joseph was therefore sold of his brethren, that he might not be reverenced or honoured by them; but therefore is he honoured, because sold; Thus God's counsel and decree, while it is avoided, it is fulfilled, and man's wisdom when it resisteth, is entangled, Genes. 37. 19, etc. 42. 6.  Verily, I say unto thee, this day shalt thou be with me in Paradise. 
The thief desireth Christ that he would be mindful of him when he cometh into his Kingdom; Christ promiseth the fruition of his Kingdom unto him, and enjoying of his company there: and this to be performed without delay, or deferring of time: To day thou shalt be with me in Paradise; and therefore secureth it unto him by an oath.  
God is more bountiful in 
q Ambrose in 23. Lucae.  giving, than man is desirous in ask. He would bestow more than we can receive, for he is rich in mercy toward all, Rom. 10. 12. jacob prayeth,, and the whole of all his petition is bounded in this narrow compass; Deliver me O Lord from the wrath of my brother Esau, (who had sworn in the days 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 understanding heart for government, there is added an admirable increase of honour and riches, such as none of all the Kings in his days should be like unto him, 1. King. 3. 9 13. Ezechias receiveth the message of death, is warned to set his house in an order, and dispose of the succession, at this he turneth his face to the wall, prayeth, weary, desireth to have the sentence reversed; his petition made with the sighs of his heart only, is accepted, and not life alone, but certain life of fifteen years addition to his days; and as an overplus, the removing of Senacheribs' host, who then beleaguered jerusalem, Esay, 38. 5. 6. The thankful Leper in the Gospel asketh but the cleansing of his body, his soul also is washed, Luke 17. 13. 19 And the woman of Canaan tenderly affected toward her daughter thinketh this full satisfaction, if she may be dispossessed of the Devil; but continuing earnest in prayer, receiveth an honourable commendation and a promise so large as heart could wish; (great is thy faith, be it unto thee as thou wilt,) and hath her desire fulfilled, her daughter healed in the same moment: Muth. 15. 28.  
Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your request be known unto God. Philip. 4. 6. And come with holdness unto the throne of grace, not doubting to obtain favour in the time of need, Heb. 4. 16. For the whole Trinity furthereth our prayers; God the son setteth us down what form of words we should use, Luke 11. verse 2. And, because we know not what to ask as we ought, God the holy Ghost helpeth our infirmities, and himself maketh intercession for us with groanings which may not be uttered, Rom. 8. 26. God the Father receiveth our supplications, and most lovingly granteth them, john 16. 23. Wherefore thrice happy we were, if we could as readily go unto God in our necessities, as he is willing to accept us; for he is nigh unto all that call upon him in truth, he will fulfil the desires of them that fear him, and will hear their cry, and will save them, 
r Que est misericordia. Deus non tantum postulata tribuit, sed interdum etiam non sperata largitur. Tanteque, si dicere licet, maior est loominibus humanitate, & benevolentia, quanto potestate & natura. Saluianus Epistola quarta.  Psalm 145. 18. 19 To him than that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be glory in the Church by Christ jesus, throughout all ages, world without end, Amen. Ephes. 3. 20. 21.    

THE FOURTH word.  MATTH. 27. 45. 46. Now from the fixth hour was there darkness over all the land until ninth hour, and about the ninth hour jesus cried 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 Saviour spoke upon the Cross; and some of the ancient 
a Consul Pelargum de septem Christi verbis in cruse pronunciatis.  Fathers, have not without just cause affirmed, that there never was a more doleful or sorrowful speech uttered in the in the hearing of any man, then is this lamentable complaint of Christ. For the former were words mooising to repentance, showing piety, and manifesting power: but this is a testimony of the greatest humility and infirmity that can be. Before, he prayed for his persecutors, spoke to his Mother and beloved Disciple, and with the thief hanging by him; now, after three hours silence, when he felt the wrath of God, and heavy burden of sin, (not his but ours, the ransom whereof he paid,) then powered forth with great vehemency thismournefull complaint out of the 22. Psalm, which he at that present then rehearsed, with the rest unto the 32. verse, as we may read in Saint Jerome. For when he was a man of sorrows, and sustained torments unconceivable to any human understanding, and unexpressible by any earthly tongue, (now left desticute of all worldly comfort, yea and of Gods also,) complaineth, and saith that he is forsaken, because he was now in the hour of darkness, given over to the will of his persecutors, and had none to help him, Esay 63. 5. stuck fast in the deep mire, Psalm. 69. 2. compassed about with the sorrows of the grave, and overtaken in the snares of death Psal. 18. 5.  
And in this word are observable two things, first the word itself uttered, secondly, the precedent miracle. The miracle was the supernatural and prodigious eclipse of the Sun, (for so S. Luke in express terms. Cap. 23. 45. the Sun was darkened:) and it is described by the greatness thereof (darkness was over all the earth; or as some translate it, over all that region,) by the continuance (from the third hour unto the ninth.)  
For the word itself, the second general point, that is illustrated, first, from the adjunct of time, in which it was spoken, (about the ninth hour.) Secondly, from the formal terms, in which it was delivered, and those, expressed both in the original tongue, (the Hebrew, or rather, Syriac,) and in the Greek, by interpretation, (Eli Eli Lammahsabacthani; that is, my God my God, why hast thou forsaken me?) And in them are considerable, first the person complainant, (Christ hanging upon the cross.) Secondly, the person to whom the complaint is made, God the Father (my God.) Thirdly, the matter of the complaint: desertion, (why hast thou forsaken me.) Fourthly, the grievousness of the sorrow then felt, expressed in the affectionate doubling of the words, (my God, my God.) Fiftly, his faith and patience, signified in this pronoun (my) yea manifestly declared, while he confesseth that he is his God of whom he is forsaken.  Now from the sixth hour was there darkness over all the land, unto the ninth hour. 
For the better and more full understanding of this place, we must know that the jews in the latter times, (for before the captivity of 
b Hospinianus de origine & progress sestor● apud judaeos lib. 1. cap. 1.  Babylon there is no mention made of hours in the Scripture) divided the 
c Cens●rinu● do die natali c. 23. joh. Garcoeus de sphera mundi & t●mporum ratione.  natural day, which comprehendeth the day and the night, into four and twenty hours, and these again into two 
d Cur in 24. horas dies distribuatur. Mestlinus in Epitome Astronomiae lib. 3.  twelves; so as they reckoned twelve from the setting of the Sun to the rising, and so many again from sun-rising to Sunset, whereof our Saviour Christ saith in the Gospel, john 11. 9 are there not twelve hours in the day? so their six a clock is our twelve, or noontide. And concerning this eclipse, it was not natural, but miraculous. For first, no eclipse of the Sun 
e Augustinus epist. 80. Chitraeus in 27. Matthaei. Lucas Gauricus in Calendari● Ecclesiastico. Sethus Cal●i●ius in Isagoge Chrono●. cap. 48. Garcaeus de Sphera. Elias Rousuerus in Isagoges historicae lib. 1. Mestlinus in Epitome Astronomiae lib. 3.  falleth out but at the new moon in the conjunction, when she cometh to those imagined knots, which the Astronomers call the head and tail of the Dragon, and is interposed diametrally between the Sun and our sight; and, receiving in her thick body the sun beams, keepeth the light from us, and causeth, by her shadow, darkness in some climates. But this eclipse fell out in the time of the opposition of these two lights. For the jews solemnized the feast of Passeover the fourteenth day of the first month, Exod. 12. 6. and they use 
f Mensisdicitur quaudo luna lustrata cursu suo,  est consequnia, vnd● & Hebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur: sicut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & nos moaneth appellamus. Henricus Wolphius de tempore lib. 1. cap. 3. Lalamantius de tempore & cius partibus. Varro de lingu● Lat●●a lib. 5.  Synodical months, the first day of which, is the conjunction.  
2. No eclipse of the Sun is universal, 
g Lucas Gauricus in Calendario Ecclesiastico e● Nicephor● Calisto. L●cus est historiae suae lib. 1. cap. 31.  but this covered the whole earth with darkness, and that by the space of three hours. For knowing that the body of the Moon is less than the Sun, the shadow it makes is sharper above than below, in form of a spire, and covereth but a small part of the earth; so that they who dwell without the compass of it, do feel either none or very small defect of light: but at this time the inhabitants of the whole earth were enwrapped in darkness; for 
h Diomsius Areopagita epist. 7. ad Polyca● pun si modo e●us sunt, quae illi attribuuntur opera. Vide & i● eundem Georgij Pachymerae paraphrasin: & Maximi Scholia: de his & S●●das, & johannes de sacro B●sc●, & Iuncti●us, ●●●as vinctus, & Hero in suis ad i●●um scholijs.  Apollophanes being now with Dionysius Areopagita, in Heliopolis a City of Egypt observed it, and examining it according to the tables of Aridaeus a famous ginger in those days, which he composed of the eclipses of the two lights the Sun and the Moon, perceived that it was miraculous.  
The constitution of Heaven at the time of the passion of our Lord jesus Christ, who was crucified in jerusalem. In the 34. year of his age, but according to the vulgar account in the beginning of his 33. year, the third day of April at high noon, when the 4000 years after the fall of Adam and Eva our first Parents were exactly complete and finished, Gal. 4. 4.  
God said unto the serpent, I will put enmity between thee and the woman, and between thy seed and her seed, it shall break thy head and thou shalt bruise his heel, Genes. 3. 15.  
Christ was partaker of flesh and blood etc. that he might destroy through death, him, that had the power of death, that is, the devil, Heb. 2. 14.  
The Sun contrary to nature lost his light in the mid heaven at high noon not far from the Dragon's head, when the Son of God broke the head of the Dragon; at the full Moon, at which time the Sun cannot naturally be eclipsed, and therefore that darkness was supernatural.  
The Moon cannot shine except she receive light from the Sun, therefore the same now being eclipsed, she at the same time under us was bereft of her light among the Antipodes in Magellaneta, near the tail of the Dragon, when our Lord jesus Christ felt the sting of the venomous dragon or old serpent's tail upon the altar of the Cross: Saturn now began to arise upon our horizon, with a quartile malignant aspect, and beheld the eclipse of both the lights, and by these we may gather how terrible the face of heaven was at this present. Henricus Buntingus in Chronolog. & in Itinerario sacro.  
3. All total eclipses of the Sun are not only seen but to some part of the earth, but also be of a very short continuance; for the Moon being carried with a continual and swift motion from the West toward the East, cannot long overshadow the body of the Sun; but this eclipse continued by three hours, and therefore was not natural.  
4. The Sun 
i M●stlinus in Epitome Astronomiae lib. 4.  beginneth to lose his light, on that part of his body which is toward the West, because the Moon by her proper motion, going from the West to the East, in the beginning of the eclipse, toucheth the westerly brim of the Sun, with the Easterly skirt of her body, and 
ᵏ Dionysius Areopag. epist. 7. & Thomas Ambrose in suis ad eam Commentarijs. Nicolaus Lyr● Ma●th●i.  so by little and little passeth under the Sun, while at the last leaveth him of the East side: but now that part of the Sun toward the East was first obscured, and last recovered his light again; and so the Moon began to departed from that side of the Sun, which she had last covered; and this is above and contrary to nature.  
This strange darkening of the Sun, contrary to the course of nature, was an apparent token, signifying the wrath of God, the destruction and blindness of the jews, (in which they continue until this day,) as the darkness of Egypt was a forerunner of God's displeasure, and the destruction of that people, Exod. 10. 22. 23. And so the Sun and Moon shall lose their light before the dreadful day of judgement, and dissolution of the world, Math. 24. 29. For this is the usual manner of God's dealing, to warn before he strike, & (to borrow that speech from the spoils of the 
l Polybius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodotus in Musis, lib. 6.  Gentiles) he sendeth his Heralds to proclaim war, before he maketh it: or (to use origen's 
m Lib. 4. contrae balsam. Richterus in Axiomatibus Ecclesiastitis Axioma●e, 46.  words) punisheth none before that he admonisheth him, threateneth judgement, and denounceth the ensuing danger. For threats & menaces are premonitions of following vengeance to be powered upon obstinate sinners: no otherwise then if a man should liken threatenings to the Physicians practise, who use thus to urge their Patiens: If you observe not my rules and keep not that diet which I prescribe, than I must be enforced to come unto lancing and apply corrasives and sharper medicines, and put you to more pain. Now the most merciful Lord doth sundry ways premonish.  
1 By the public Ministry of his word; so he gave Noah the preacher of righteousness to the old worid, and holy Lot to the unclean Sodomites, 2. Pet. 2. ver. 5. 6. And sent to the Israelites by the hand of his messengers (whom they laughed to scorn and contemned) before he raised up the King of the Chaldeans to come up against them, 2. Chron. 36. 15. 16. And by his Prophet denounced destruction unto the Ninivites except they did speedily repent, jonas, 3. 2. For wisdom 
n Vide Mercerum in sui● ad cum locum commentarijs.  crieth without, she uttereth her voice in the streets, O ye foolish how long will ye love foolishness, and the scorners take pleasure in scorning, and the fools hate knowledge? turn you at my correction, Pro. 1. 21. 22.  
2 By Signs and wonders; of which sort was the earthquake in the days of Vzziah, Zach. 14. 5. a blazing star 
o Josephus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 6. cap. 31. Cornelius Tacitus historiae, lib. 5. Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer● in Illirico esse duo saxa, quae cr●pitante● concurrunt, cu●● aliquod impe●det incolis malum. Gregorius Magnus Homilia primae in Evang elia: priusquam Italia gentiligladio ferienda traderetur, in coelo, acies vidimus. ipsumque qui postea, humani generis qui fusus est sanguin●●●●ruscantes. Ambrose de funere Theodosij signa quaedam narrat precedentia. Et Cladem Varnensem, in qua gra●e accepit vulnus Christianus orbis, mult● precesserunt prodigia. Callimachus Experiens in sua Attila. De prodigijs & ostentis Integri sant libri Iu●●● Obsequentis, & Lycosthenis de signis julij Caesaris necem antecedentibus, Virg. lib. 1. Georg.  like a sword, which hung over jerusalem, a whole years space, the Eclipse of the Moon for twelve nights together; horses and chariots, and armed troops of men seen in the air, and appearing in the clouds; a voice heard in the temple, the night before the feast of Pentecost, (Let us departed from hence;) the constant clamours of one jesus the son of Anani a Countryman, (for a long space continued) crying, Woe to jerusalem. Of which and others the like, josephus hath written at large, and they went before the coming of Titus and Vespasian the Roman Generals, as was foretold, Math. 23. 38. But the Jews not regarding these things, perished in their folly and stubborness; and the remainder of those who escaped the sword, the famine, the plague, and sedition which was in the City, are scattered over the face of the world, and remain until 
p joh. Lunclaius in pandectis historiae Turci●ae scribit inter hoard as Tartariae, versus partem cius magis Aquilonarem, n●nnullas nomina Dan, Zahulon, Nepthali retinere, & in Regae vicini● esse nationem quandam barbaram Lettorum, qui perpetuo in ore quasi lament●tionem quandam habent, quam ●ociferando per agros assiduo repetunt. jure Mascalom; quibus verbis jerushalem & Damaseum intelligere creduntur, hanc Israelitici Regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illam judaici.  this day a dreadful example to all flesh; so that blood of Christ, as they desperately wished, is fallen upon the heads of them and their children, Math. 27. vers. 25.  
3 By tragical and lamentable examples; Among which, may be ranked those eighteen who were crushed to death by the sudden fall of the Tower of Siloam: and the cruel murder of the Galil●ans committed by Pilate, so that the gore of the beasts which they sacrificed, and their blood ran mingled together, Luc. 13. 1. 2. 3. 4. And this our age will furnish us with plenty of such mournful accidents, if men had eyes to see, and hearts to understand them.  
4 The untimely death of eminent men, and endued with rare qualities, whether they be in the Church or common wealth: so it is observed, that 
q Hieronimus de Hebraicis traditionibus in Genesin 16. Cedrenus in Annalibus.  Methusalem (the longest liver amongst men) died the year when the all-destroying flood came; Enoch styled a God among the people, being first taken up into heaven: and when josiah was slain in Megiddo, 
r Manc sed corruptè n●●rat Herodotus in lib. 2. historiae Euterpe; mundu●ipse deflevit eu● principem (Theodosium) continuo rapiendum, per quem dura mundi istius temperari solerent, cum criminum p●●as Indulge●●a pr●uenire●. A●bros●us oration● de ●●rte Theodosijs.  2. Chron. 35. 25. not long after followed the captivity of Babel, and Zedechiah the King of juda was taken, his eyes pulled out, and bound in chains, jerem. 52. 11. and in that grave wherein he was interred, the liberty, glory and peace of jewry lay also buried▪ This is the same whereof Esay speaketh, cap. 57 1. the righteous perisheth, and no man considereth it in heart, etc. and are taken away from the evil to come.  
5 By gentle and fatherly corrections; for eftsoon God taketh his rod in his hand, and setteth before us the infection of the plague and other like evils, that taking warning by these, we may be turned unto him, and escape further vengeance. And thus the Lord rich in mercy dealt with wicked Pharaoh; for after the 
s Orosius lib. 1. cap. 10.  conversion of the waters of Egypt into blood, (offering to the thirsty more grienous remedy of their punishment, than itself was;) after the loathsomefilthinesse of the frogs, (creeping upon all things clean and unclean,) after the fiery stinging flies, swarming over the air and unavoidable; after sudden death and general ruin of their beasts and cattle; after the furious boils and runningsoares, breaking forth of the whole body; after the hail mixed with fire, destroying man, beasts, trees: after the cloud of Caterpillars, eating up every green thing, and destroying the roots of that which was sown; after the palpable darkness, wherein hideous and dreadful apparitions presented themselves; after the unsparing and uniform death of the first borne in all the land; followed the choking of the profane king with all 
t Quinquag inta milli● Equitum & ducenta millia peditum armatorum numerat josephus Antiquitatum, lib. 2. cap. 6.  his in the red sea: which made an end of this Tragedy, Exo. 14. 28. And Amos to the same purpose, c. 4. 8. I have smitten you with blast and mildew, your great gardens, and your vineyards, & your fig trees, & your Olive trees did the palmer-worm devour: yet you have not returned unto me, saith the Lord: Pestilence have I sent among you after the manner of Egypt, your young men have I slain with the sword, and taken away your horses, etc. I have overthrown you as God overthrew Sodom and Gomorrah, etc. And thus rising by degrees from the less to the greater.  
6 By the degeneration of all things; 
u Memoria dignum est, qu●d v●tere● quidam tempora mundi si● distribuer●nt, juxta prae●ip●a● parts quae s●n● in homine, Ita dicunt initio in genere human● praecipue regnasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id●st, excel●uisse sapientiam, cum artes inventae sunt, etc. secunda aet●s sui● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in qua sortitudo dominabatur in bell● & imperia censi● tuta sunt, etc. à N●●ro●●o ●d julium Caesorem, in hac regnat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●t si enim insenecta mundi ●●ltum est bell●r●m, ●amen non geritur res sim●li vigore animorum & labour Carrion in Chronicorum, lib. 1.  Godliness, religion, discipline, order, fruits of the earth, the faculties of soul and body: For we may behold with our eyes, how all things languish daily, and have not that power & virtue in them now, which they had some few years agone: they are enfeebled, frail, corrupted, without any vigour and strength; the seasons of the year have not the same temper which their nature requireth; the Sun 
x S●lis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor iam iam est, qnam ●uit Hipparchi & Pto●●maei temporibus, quae res pro●ecto admiratione digna est▪ dubitari eu●m p●test, virum propter sen●ctu●em mundi, quasi dila●atur sol (factus langui●ior, paulatim ruente natura rerum▪) an vero in hac sen●cta terrae tanquam ess●●iae epus sit vicini●re positu solis ●am ●ouentis, etc. Philippus Melanthon Physic's, l. 1.  seemeth not to shine, and cast forth his barns with such brightness now as heretofore; the fruits, herbs and plants want their former pleasant sweetness; yea the whole frame of this world, and all things in it seem to lie a dying, and fetching the last gasp; those ever honoured moral virtues, Constancy, Fortitude, Patience, Truth, Chastity, Temperance and the rest are become bare names; we may read of them in books, that once they were, we cannot see them now in practice among men, etc.  

Veteres Rithmi.  
Recessit hoc tempore  
Lex à Sacerdotibus.  
justitia à Principibus.  
Consilium à Senioribus.  
Fides à Populo.  
Amor à Parentibus.  
Reverentia à Subditis.  
Charitas à Praelatis.  
Disciplina à Literatis.  
Studium à Scholaribus.  
Religio à Monachis.  
Devotio à Monialibus.  
Honestas à jumoribus.  
Timor à Senioribus.  
Fidelitas à Militibus.  
Concordia à Civibus.  
Comitas à Rusticis.  
Veritas à Mercatoribus.  
Largitas à Divitibus.  
Castitas à Virginibus.  
Maeror à Viduis.  
Pudicitia à Coniugatis, etc.   
Use. 1 First we may from hence learn to acknowledge the all-ruling providence of God, who disposeth every thing according to his own pleasure, Esay 44. 24. And to his will worketh he in the Army of heaven, and inhabitants of the earth, Dan: 4 32. Psa●. 135, 6. that men may say, verily there is a fruit for the righteous, doubtless there is a God that judgeth the earth, Psal. 58. 11.  
Use. 2 Secondly, hereby also is manifested the wonderful and exceeding mercy of God, who had rather spare then punish, and is slow unto wrath, Rom. 2. 4. and therefore before hand warneth, threateneth, exhorteth, etc. for as he liveth, so will he not the death of sinners, but that they should repent and turn from their evil ways, and be saved, Ezech. 33. 11.  
Use. 3 Thirdly, from this practice of God, the wicked are made unexcusable in the day of anger and vengeance; 
y Valerius Maximus, lib. 1 cap. 2.  for he goeth on slowly unto revenge, but recompenseth the slackness of his coming, with the greatness of his punishment; he doth not strike so soon as we offend, but for the most part long after, and when we have forgotten our misdoings 
z Agathias de Imperio & rebut gestis justiniani, lib. 4. Est elegans Plutarchi libellus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. consulatur Caelius Rhodinginus Lection●● A●●iquarum, lib. 3. cap. 14.  and evil deserts. Therefore I seal up this place with that earnest and hearty request, God grant of his unmeasurable and infinite mercy, that we may hear him so now warning, fear him threatening, obey him teaching, patiently suffer him chastising, as by him at the last we may be made partakers of those good things, which neither eye hath seen, nor ear heard, nor can enter into the heart of man, but such as he hath prepared for them that love him, 2. Cor. 2. 9  Now from the sixth hour, was there darkness over all the land, unto the ninth hour. 
The jews despised Christ the light of the world (for he is the true light which lighteneth every man that cometh into the world: he was in the world, and the world was made by him, and the world knew him not; he came among his own, but his own received him not, john 1. 9 10, etc. yea, so much as lay in them, endeavoured by their uttermost to extinguish it, for they denied the Holy one, and the Just, and desired a murherer to be given unto them, Act. 3. 14.) and therefore are they, according to desert, now overwhelmed in blindness of their mind, and understanding; and upon their Land (though not alone) darkness was overspread at this present, when Christ hung upon the Cross: which betokened the darkness of their hearts, 
a Leo primus de passione Domini, serm. 2.  upon whom the Sun went down at noon, Amos, 8. 9 and the glistering brightness thereof, mantled over with thick darkness, changed their day into night.  
This is a mystery. Without Christ the Sun of righteousness, there is nothing in man but a dreadful horror, and thick fog of darkness, both in the mind and understanding, and also in the will and outward actions. In the understanding; for such as are ignorant of Christ, are named darkness itself in the abstract, Ephes. 5. 8. And therefore when he came into the world, he is said to give light to those that sat in darkness, Luk. 1. 79. and when he departed from thence, and ascended to heaven, he appointed the ministery of the Gospel for this end, to open the eyes of men, and bring them from darkness to light etc. Act. 26. 18. And hereof it was, that the ancient Fathers called Christians, (though unskilful in other literature, and unlearned in Arts) Illuminated, in 
b justin. Martyr in dialogo cum Tryphone judaeo. Et est Cyristi Catechismus.  respect of that light and knowledge: and the Heathen, (howsoever they dived into the deepest secrets of nature, and were furnished with extraordinary knowledge and science) they named Blind. So distinguishing the condition and dignity of the faithful from the faithless; of the godly from the wicked; of the righteous from the unrighteous; as Matth. 15. 14. Rom. 1. 29.  
In the will and outward actions; For those who are not enlightened of Christ, and into whose hearts the Gospel hath not shined, they fall from virtue to vice, go from one sin to another, from the less to greater; until they come to the height of all iniquity. And hereof proceeded those outrages we read of: as that the Moabi●es (most beastly without any 
c josephus pluribus historiam persequitur Antiquitatum l. 4. cap. 6.  regard of modesty,) prostituted their daughters, Num. 25. 1. 2. 3. And the Canaanites, so surcharged themselves with uncleanness, that their land spewed them out, Leuit. 18. 25. It is said of Manasses, that he did much evil in the sight of the Lord to anger him therewithal, such was his desperate wickedness, 2. Chron. 33. 6. Corinth, the 
d Dio● Chrysostomus oratione 37. qu● inscribitur Corinthi●●a. Strabo Geographiae lib. 8. & de Comana urbe lib. 12.  wantonest City (once) of all other, and most lascivious, maintained to the honour of Venus, (who made their bodies common for gain) above a thousand harlots, and yet daily prayed for the increase of them, and enlarging of their 
e Athenaeus Dipnosophiston, lib. 13. cap. 11. Alex. ab Alexandro dierum geminalium lib 6. ●ap. 26. Et hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diverso genere fl●gitiorum dicebatur apud Graecoes, uthodie Florentizein apud Itales, de ijs qui lustris & vagis libidinibus indulgent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus de urbibus in Corintho. & videtur haec lascivia fuisse omnium Gentilium morbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam & adelescentes Athenis viventes admonet Dicaearchus, summam in vitandis meretricibus adhibendam esse diligentiam; ne quis per imprudentiam malo suavi intereat: in Geographias cap. 3. ab Henrico Stephano editae.  stews. And therefore doth Scint Paul justly affirm of all who know not Christ, that they are given up of God, to their hearts lusts, unto uncleanness, to defile their own bodies between themselves, which turned the truth of God into a lie, and worshipped the creature forsaking the Creator who is blessed for ever, Amen. For they did change the natural use into that which is against nature, etc. being full of all unrighteousness, fornication, wickedness etc. Rom. 1. 24. having their understandings darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. And being past feeling, have given themselves unto 
f Inverecunde & planè portentesae obscaenitatis & caecitatis stupendae exemplum refert, cuiu● ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit, joh. Leo lib. 3. descriptionis Africa: & turpissiman Proculi libidinem atro carbone notavit Vopiscus in Proculo. Similia multa his exempla passim leguntur in histories, & antiquis & recentioribus Ethnicorum, ut in Linscoti navigatione a● Indos Orientales & alios.  wantonness, to work all uncleanness even with greediness, Ephes. 4. 18. And for this cause are their deeds in Scripture styled the works of darkness.  
1. In respect of the efficient cause or author the devil, the spirit of darkness; who as he fleeth the light himself, so teacheth his slaves and vassals to hate the same. He entered into the heart of judas before he betrayed his Master, joh. 13. 2. and filleth the minds of Ananias and Saphira, that they should lie to the holy Ghost and keep away part of the price of the possession they sold. Act. 5. 3.  
2. Of the matter; for they be especially done of those, whose minds are blinded and covered with the thick clouds of darkness, so that they cannot se● the clear light of the truth, Ephes. 4. 18.  
3. Of the form; for their works are very darkness, which breed nothing but fear and 
g Omne malum aut timore aut pudore natura profudit.  dread; so Adam and Eva, entangled with the slippery and fraudulent promises of the old serpent, and eating the forbidden fruit, fly at the 
h Hîc primum pallori & pavori templum est conditum. Bucholcherus in Prolegomen is ad suam Chronologiam.  voice of God calling, hide themselves in the thicket of trees, and confess they were afraid, Gen. 3. 8. But in vain do they flee from him whom they cannot escape: who is all eye, all hand, all foot, to see, punish and overtake them.  
4. Of the end; for those who are given over to such actions, at the last by them are brought to utter darkness.  
Let us listen to the Apostles counsel and advise, The 
Use.  night is past, the day is come, cast away the works of darkness, and put on the armour of light; so that we walk honestly as in the day; not in gluttony and drunkenness, neither in chambering and want oneness, nor in strife and envying: but put on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts 
i Augustinus ex huius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectione totus est conuers●s, ut de se scribit 〈…〉 essionum 〈…〉 essionum lib. 8 c. 12.  thereof, Rom. 13. 13. 14. that we may be pure, Phil. 1. 10. such as can abide to be tried by the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sunne-light; and in all humble submission acknowledge, how deeply we are engaged to Christ our Lord, King and Teacher, by whom we are taught true vndesiled religion, and, abandoning the errors, and barbarous customs of Paganism, do worship the living God; and, rejecting the toys and follies by which the Heathen were misled and deceived, do rightly apprehend his benefits, and show forth the virtues of him who hath called us from darkness unto his marvelous light, 1. Pet. 2. 9  Now from the sixth hour was there darkness over all the land unto the ninth hour. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Some interpret the words of the Evangelist (
l Sixtus Sevensis biblioth. sacr. lib. 6. cap. 124. Calvinus in Ha 〈…〉 ni● Euangeliorum. Bez● in notis matoribus ad nowm Testamentum. Tossanus in Harmonia. Andrea's Libanius de universitate & originibus rerum lib. 5. ad op●s diei 4. Hexameri.  over all the earth) by a limitation, over all that Region, understanding only Iud●●; but, without the prejudice to any other, or detraction from their skill, we may understand them, that this eclipse was universal, miraculous and supernatural; observed by Apollophanes and Dionysius Areopagita, when they were in Egypt in the City Heliopolis: of which more afterward. While the wicked do unjustly murder the just, and lay violent hands upon the 
m Bernardus in feria 4. hebdom●dae paen sae. Augustinus Sermone de temper, 114.  son of God, (most merciless and cruel murderers) at this their impious and detestable fact, the whole frame of the world changeth countenance, looketh pale and wan; Every 
n Athanasius ad Epictetum.  creature withdraweth itself, and will not behold the death of their Lord: and is abashed at his 
o Saluianus de gubernation D●i, lib. 6.  hanging on the Cross; now the Sun in his height, possessing the Midde-heaven (for the sixth hour from the rising thereof, by the account of the Ancient, 
p Breche●s in Commentarijs ad Titulum digesti de verboris significatione lege 2. § 1.  is our noon) withdraweth his light, and, as it were clothed in a mourning rob, showeth (in that sort he can) compassion and sorrow for his Creator, so distressed, so tormented; as though the Father, whose nature is subject to no affection, nor can be touched with any grief, nor shed tears, did command the Creature to lament and perform the funeral rites of his son in his stead, and join itself a second mourner with the 
q Tanlerus in meditationibus vitae jesu Christi, cap. 48. Ludolphus de vita Christi, part 2. cap. 63.  unspotted virgin, who then alone bewailed the passion of Christ. And this so strange an obscuration of the Sun was famous among the heathen, 
r Phlegon author exactus Olympiadum apud Origin●m, lib. 2. adversus Celsum: & Easebium in Chronico cuius fragmenta edidit Graecè Lumen il●ud literarum josepbus Scaliger, apud quem & Africans quoddam de ea Eclipsi testimonium extat, quem consul, & ad Eus●bium illius animaduersiones.  who left it to memory by writing to have been so great, that the stars appeared in heaven. And Tertullian 
s Orosius lib. 7. cap. 4. Apologetici. cap. 21.  boldly chargeth the Romans, that they had this strange wonder of the world registered in their Records: Neither could Pliny be ignorant thereof, who kept a diligent memorial of all the Roman estate, and events befalling in the same, (but yet would never open this, which he knew the Princes and Emperors would have to be kept secret, and smothered up in forgetfulness.) For the 
t Lib. 4. De Ass.  doctrine of Christ was nothing plausible (among those proud and haughty minded men, given to pleasures and delights) which teacheth humility, patience, and suffering affliction. And at this time indeed Christ was extremely dejected and cast down, and as it were trampled under the feet of death; neither could there be devised a lower degree of abasement, then that wherein now he was: yet at this very instant, the father left him not without testimony of his innocency as we heard before (to say nothing of the free and ingenious speech of Pilate) in the confessor thief; and now the Deity which dwelled in Christ, though it showed not itself, in freeing the manhood from death (for that was not expedient, because appointed by the immutable decree of the father that he must die) yet broke forth into 
u jansenius in Harmonia, cap. 143.  astonishing miracles; undoubted witnesses, that this man who in so great shame and reproach did hang upon the Cross, was the Lord of glory and life; and 
x Gl●rificat●s est Christus in conspectuseniotum in jerusalem, quando fuit crucifixus. Petrus de la Cavelleria in tracta●u cui titulus Z●lu● Christi contra judaeos & Saracenos, etc.  therefore senseless and unreasonable creatures, lest they should seem to be wanting in duty to their Creator, do (as they are able) yield him all honour.  

* Doctrine.  In the extremest disgrace and basest contempt, God beginneth to honour his son, and so will he do unto all his, whom he hath adopted through grace, and made the members of Christ jesus; joseph is taken out of prison, advanced to the highest top of dignity, receiveth for his iron fetters a chain of gold, for his cloak cast off to avoid his mistress enforcing allurements, a robe of silk; for his servile condition, a ring, the sign of freedom; changeth the filthy prison for a stately palace; his base dishonour is turned into glorious sovereignty, Gen. 41. 42. Pharaoh despiseth Moses; his servants and Courtiers have him in great reverence, Exod. 9 20. Daniel and his companions are carried captives into Babylon, sundry times accused through Envy, brought into danger of their lives; God is present with them, and they exalted to manage the greatest affairs of state in the land of their thralome, Dan. 3. 28. & 6. 28.  
Wherefore, let us always submit ourselves unto God, and 
Use.  serve him in all holiness and righteousness; for he will honour those who honour him, 1. Sam. 2. 30. and that in life, and in death, and after death. In life, beautifying them with inward gifts of the mind, as of illumination. Thus the name of Solomon is spread over the world for his divine wisdom; so that the Queen of Sheba came from the uttermost ends of the earth to hear him, 1. King. 3. 12. & 2. Chron. 9 1. 23. Math. 12. 42. of sanctification; when according to the promise made he doth write the reverent fear of his name in their hearts, and by the effectual power of his holy spirit bow them to obedience, Irem. 31. 33. etc. With the outward endowments of the body, and things belonging to this life; as Abundance of riches; job. 1. 1. 2. Comfort of friends, Gen. 33. 4. for when the ways of a man please the Lord, he will make his enemies to be his friends, Prou. 16. 7. Dignity and honour, as is manifest in joseph, the first of the posterity of Abraham, who is advanced to the Kingdom, Gen. 12. 2. & 41. 42. 43.  
In death; When old jacob had blessed his children, as a father, and premonished them of things to come, as a Prophet, he sweetly falleth a sleep: Gen. 49. 33. The jews bury jehoida in the sepulchre of the Kings, in the City of David, because he had done good in Israel, and toward God & his house, 2. Chr. 24. 16. jeremiah honoured the funerals of josiab with compassionate mournings, & all singing men and singing women, and all judah and jerusalem lamented for him, etc. 2. Chron. 35. 25. After death; for their memory shallbe blessed for ever: Prou. 10. 7. Lazarus is carried into heaven by the Ministry of Angels, the rich glutton is tormented in hell, Luk. 16. 22. Wherefore if any will be happy, let him be religious; for godliness hath the promises of this life, and of that which is to come. 1. Tim. 4. 8. which Aphorism of the Apostle, S. 
z Beda in suis collection●bus ex Augustin● in Epistolas Pauli.  Augustine styleth the heavenly marriage-song of Christ, and the Church his Spouse: and what saith the Bride of her beloved? his left hand is under my head, and with his right hand he doth embrace me, Cant. 2. 6. for God will not be wanting to furnish his with gifts temporal for necessity, & will bestow eternal blessedness upon them hereafter. Do you desire supply of wants in things belonging to this life? seek first the kingdom of God (that is, the right hand) and his righteousness, and all these things shall be ministered unto you, Math. 6. 33. And in another place Wisdom thus speaketh, length of days are in her right hand, and in her left hand riches and glory, Prou. 3. 16. And so at the last shall enjoy the benefits of the throne and the footstool, heavenly and earthly.  And about the ninth hour, jesus cried with a loud voice, saying, Eli, Eli, Lammah sabacthani; My God, my God why hast thou forsaken me? 
There is nothing here lightly to be passed over, nothing superficially to be considered; let us therefore come to the complaint of Christ, in which two things diligently are to be considered; first, the circumstance of time when, secondly the quality, how it was made. Concerning the time, about the ninth hour, saith the Evangelist (which is answerable to our three a clock in the after noon) jesus cried with a loud voice, when now he was near unto the point of death, after he had given testimony of great and admirable patience, undergone the sentence both of the Ecclesiastical Consistory by the high Priest, and at the temporal tribunal of the Roman judge, after his scourging, crowning with thorns, spitting upon, beating and carrying his Cross, of the scorning and bitter taunts of the Princes, and people, after the division of his garments made by the soldiers. And before this, all that while, we read not of any thing spoken either by Christ hanging upon the Cross, or the jews who stood beholding his torments; for it is very probable, for the space of those three hours, in which the Sun was darkened, they were amazed and silent: but Christ all this while powered forth in his heart earnest prayers, with unexpresfable sighs, both for us and himself; so performing the office of a true Priest.  
God doth not presently, and at the first, disburden his children, either of outward afflictions, or give comfort in inward trials and temptations; but suffereth them long and sharply to be exercised. A woman, a daughter of Abraham had a spirit of infirmity eighteen years, and was bowed together, and could not lift up herself in any wise, Luc. 13. 11. and another is held in with a languishing sickness eight and thirty years, waiteth for health, lieth daily at one of the porches of the Pool 
a D●piscina h●c ●ide Iu●●●m in 3. Nehemiaes, & B. zamin maicribus annotationitus ad 5. caput johannis.  Be●●●hesda, and could not obtain the help of any man to put him into the water when it was moved, whereby many before were healed of their diseases, john 5. 5. 7. and one continueth a Cripple from his mother's womb (above forty 
b Distu●t De●●● san●tionem eius ut op●ra fil●● D●● manif●starentur in ●o. Sunt autom morbi aut poena p●cca●orum ●e Dent. 28. 59 ●ut fide● probationes, job. 2. 67 aut gloriae Deiillustratio, joh. 9 ver. 3. Georgius Wirth de vita Christi, ex 4. Eu●ngelistis, lib. 2. cap. 1.  years) until his feet are restored to strength by Peter in the name of jesus, Act. 3. 17. & 4. 22. And God hath his reasons, why he doth oftentimes delay and defer his help. Of which the first is, because he hath appointed in his s●●ret counsel, definite times, and immutable seasons, in which he will do that which he hath purposed. So after the accomplishing of four hundred and thirty years, even the same day God brought his people out of Egypt, the land of their captivity, Exod. 12. 21. And when the seventy years were fulfilled, Israel returneth from the captivity of Babylon: and the same night Balshasher is deprived of his life and Empire by Cyrus the Per●ian, Dan. 5. 30. 
c De hoc Babilonis excidio, & Imper●●●●●astatione, & edicto Cyri, Xe●●●phon. lib. 7. de Institutione Cyri.  whose spirit God stirred up, by his proclamation to grant freedom unto the jews, and liberty to return to their own Country; to repair the decayed walls of jerusalem, and build up the ruins of the temple, Ezra: C. 1. V 1. 2. which seemed a thing so incredible unto them, that they supposed the Edicts when it was published, to be but a dream, 
d Simile qui● accidit & Graecis, Philippo R●ge, Macedonibusque devictis cum Senatus R. & T. Quintius Imperator liberos immunes suis legibus osse jubet. Nam audita voce praeconis, m●ius gaudium fuit, quam quod vniuers●m homines cape●ent; vix satis credere se Quisque audijsse, al● al●os intueri mir●bundi velut somnij vanam speciem, quod ad quemque pertine●et, suarum aurium fidem minimum credentes, proximos interrogabaent. Livius Decad. 4. lib. 3.  Psal. 126. v. 1.  
The second is, the trial of his children, Deut. 8. ver. 2. and the awakening 
e Acr●bus condimentis irritatur appetitus cibi, mora ex●imulat & a●get in nobis desider●um consolationis & opis divinae.  their drowsy spirits, provoking them to earnest prayer; for in trouble men visit the Lord; and power out their supplications, when his correction is upon them, Esay, 26. 16. And from hence proceeded that holy stubbornness of the Cananitish woman, who against all assaults of hard temptations, showed an undaunted mind, and continued stiff 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 johan. epistolam.  but whetteth their desires) at the last neareth that wished voice woman great is thy faith, be it unto thee even as thou wilt, Matth. 15. 28.  
The third, that he might try their constancy, and as it were cleanse them with the 
g Hieronymus super Abacu● Prophetam.  fire of tribulation, and make them appear more pure. Thus stood the case with job; whom neither the driving away of his flocks, nor the loss of wealth in his herds, nor the sudden death of his children by the ruin of a house, nor the loathsome and overspreading botches wherewith his body was covered, could withdraw him from patience; and the devil (but to no purpose, and all in vain) assaulted him: for by none of these calamities was he alienated from his obedience due unto God, but stood steadfast and immovable. An example and 
h Tertullianus de Patientia.  witness unto us in the spirit and flesh, in his soul and body, of true patience, that neither for the loss of worldly goods, nor of our most dearest beloved, nor for the troubles and griefs of our own bodies, we should faint or fall from God. For what a pegeant did he in that man make of the devil! what a trophy did he erect to his glory by him the enemy of his glory! who at all the lamentable messages which were brought, never uttered word of discontentment, but ever answered blessed be the name of the Lord; and reproved his wife as a foolish woman, wearied with afflictions (one rushing in upon the neck of another) and persuading him to unlawful means, for the avoiding and ending of his suffered miseries, etc. As the fining pot is for silver, and the furnace for gold, so the Lord trieth the hearts, Prou. 17. 3. jam. 5. 11.  
Fourthly, God in the slowness of bestowing his benefits commendeth them; 
i Augustinus. Chrysost. h●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 we have for a long time desired, are most delightsome and pleasant unto us, when they are obtained; in a moment and for a little season, he may hide his face from us, but in everlasting mercy will he have compassion, Esay 54. 8. for he will surely come and not stay, Abacuc 2. 3. the later, the more comfortably; therefore ask, seek, knock, Matth. 7. 7. God keepeth that for thee, which he will not give at thy first demand, that thou mayest learn to be an earnest suitor, and so obtain great things at his hand.  
Use. Then, let us not utterly be discouraged and grow 
Use.  heartless, if God do not presently (when we even with passionate and enforced prayers desire comfort, and deliverance) answer, and hear our petitions, but defer his help, and seem to pass by our petitions offered. For it is usual with the Lord, to 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocritus.  recompense the slackness of his coming with abundance of comfort; and he that is resolved to be a devoted servant of God, must believe things to flesh and blood incredible; hope for things delayed: and love God, though he show himself an enemy: and notwithstanding all these continue constant to the end. Let us therefore commit our ways unto the Lord, and trust in him, and he shall bring it to pass, Psal. 37. 5. And for ourselves not be sluggish and drowsy in prayer, Luke 18. 1. For God doth many times effect his determined purpose by means which seem contrary. So when he will make supply of the best wine, he commandeth that water should be filled, joh. 2. 7. he first killeth, then quickeneth; carrieth down to hell before he bringeth up to heaven, 1. Sam. 2. 6. joseph must be worshipped of his brethren, (this God had long before so appointed;) but to prevent it, they sell him for a slave; yet the same means by which they sought to 
l Gregor. Mag. m●ralium in jobum lib. 6. cap. 12.  avoid the decree (manifested by a dream) furthered the fulfilling thereof, and they honoured him whom they hated. And this is one of God's 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haeliodorus in Aethiopicis.  wonders, to bury his children as it were in the grave of miseries, and then to raise them up from death to life. Thus the three children are cast into the fiery furnace, extraordinarily heated; and Daniel into the lions den, yet these are delivered and advanced to the greatest and most high places, Dan. 3. 28. & 6. 28. Thus God showeth himself wonderful in his Saints, Psal 4. that is, leadeth, governeth and delivereth them from dangers, by admirable means, which pass the apprehension of our reason, and the deepest reach of our understanding. For God's divine help recovereth forlorn human hopes; and supplying grace 
n Philo judaeus apud Eusebium Historiae Eccles. lib. 2. cap. 5.  beginneth, where heartless nature endeth.  And about the ninth hour jesus cried with a loud voice, Eli, Eli, lammah sabacthani, that is, my God, my God, why hast thou forsaken me? 
Cried with a loud voice; In this clause the quality of Christ his complaint is expressed, and that it was exceeding vehement, uttered with great and earnest enforcement of speech: for in the days of his flesh he did offer up prayers and supplications, with strong crying and tears unto him who was able to save him from death, Heb. 5. 7. And, out of question, the Apostle had an especial respect in these words, unto those which Christ in his passion with 
o Paraus in locum.  compassion now uttered.  
Christ took upon him (in respect of the essence) our whole human nature, soul and body; and therewithal the blameless natural and uncorrupted affections of both; of the soul; as natural 
p Damascenus Orthodoxae fidei lib. 3. cap. 20. Nicetas in thesauro l. 3. c. 37. Ambrose de incarnationis Dominicae sacramento cap. 7. Danaeus in Isagoges part 1. cap. 43. Polanus in Syntagmate Theologico lib. 6. cap. 15.  ignorance: for he increased in wisdom and stature, Luke 2. 52. And thus he knew not that there was 
q In hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicanda multum se evercuerunt Patres, sed facilis est omnium quaestionum responsio, non requisivisse Christum maturas ficus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nam non erat earum tempus, sed prococes sive grossos. Aretius' in quaestionibus, in evangelium Marci quaest. 48. de varietate fructuum sicut arboris. Theophrastus' de causis plantarum lib. 5. cap. 1. & julius Scaliger in suis ad cum commentarij●.  figs upon the tree, until he beheld it, and for want of such fruit as it might have had, was cursed: and so is also said to be ignorant of the day and hour of the last judgement, Mark. 11. 13. & 13. 32. to be heavy and sorrowful even to the death, Matth. 26. 38. to rejoice with gladness, joh. 11. 15. 〈◊〉 be astonished with admiration, Matth. 8. 10. to be stirred up with anger, joh. 2. 17.  
Of the body; and those common to the whole nature, not appropriate to the person of man. For he is weary with travel, joh. 4. 6. hungry after fasting, Matth. 4 weary in compassion, Luk. 19 41. Which 
r Augustinus de civitate Dei lib. 14. cap. 10.  affections by the grace of dispensation Christ assumed, when he would; as, when he would, he became man; for in all things it behoved him to be made like unto his brethren (sin only excepted) that he might be merciful and a faithful Highpriest i● things concerning God, and make reconciliation for the sins of the people, Heb. 2. 17. Therefore the difference of these 
s Tilenus' Syntagmatis Theol. part. 2. disputatione 1. Zacharias Vrsinus de filii Dei incarnatione lib. 2.  passions which are in Christ and us, standeth in these points. First, in the subject, or (at the least) the cause thereof; for our affections are seated either in the irascible faculty of the soul, or the concupiscence; and, for the most part prevent, or very 
Christi affectus differunt à nostris.  1 A ratione imperant. 1 Praeter rationem irrep●t in●pinantibus etc. 2 Christi affectus sunt. In sola obiecta licita. 2 nostri In obiecta illicita feruntur. 3 Non turbulenti aut rationem de grada deijcientes. 3 Traecipites sunt & rationem à statu suo deijciunt. hardly obey reason: but those of Christ, though, 
Aquin. summa part. 3. quest. 14. per totum. Clictomenus Damasceni commentator ad lib. 3. cap. 20. orthodox. fidei.  we place them in the sensitive, yet, (because he is without the least touch and infection of sin) did always obey the direction of the understanding and reason, and was led rather by it, then by appetite. Secondly, In the objects: our affections are oftentimes carried to that which is evil, his only is good. Thirdly, in the measure thereof; for ours by reason of that 
i Bonduenturae cap. 8. Breniloquij.  disorder which is in us, do, not seldom, exceed and break order; but his were ever tempered with a sweet harmony and consent. Therefore two sorts of passions there be, not incident unto him; one of those which are not natural, nor do arise from the general sin of man, wherewith all are defiled; as be sundry diseases, (agues, 
u johannes Langius Epist. lib. 2. Epist. 13.  leprosy, gout, blindness, and the like) which God inflicteth as due punishments, revengers of transgressions: The other, such as be culpable and sinful; as for example, untowardness to that which is good, readiness to do evil, etc. From these, and all of the same kind, Christ is free; for 
x Extitit justiniani temporibus circa annum Domini, 536. Apthartadocitarum & Severitarum h●resis, dicentium quod c● quam ex virgine Seruator noster assumpsit caro, ante passionem fui● incorruptibilis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, omnis infirmitatis, & Interritue expers; & opinioned h●●● a●plexus est Iust●ianus ipse qui far no● potuit, propter amorem suum in Christum, ut quispiam diceret corpus eius esse corruptibile: Quare & edictum sancivit, quo Corpus Domini incorruptibile appellavit, & in quod null● omnino passiones caderent: At illi res●iterunt, eamque illius opinionem veri●ati contrariam esse liquido ostenderunt Anastatius, Antiochenus, & Agapetus Romanus Episcopus, Euagrius historiae Ecclesiast. lib. 4. ca 39 & Niceph. C●l●stus, l. 17. cap. 29. Aug. de Heresibus.  they be nothing pertinent to that shape of a servant, which in mercy he took upon him for our sakes.  
Use. The first is, a demonstration manifesting the truth of his human nature; who being in the form of God, thought it no robbery to be equal with God, but he made himself of no reputation, and took upon him the form of a servant, Philip. 2. 7. not 
y Bernardus.  of a servant only, to be subject, but of an evillseruant, for our sakes to be beaten.  
The second, an example of patience and meckenes in suffering all kind of misery, for the advancement of the glory of God, and procurement of man's salvation, 1. Pet. 2. 21. Heb. 12. 3.  
Thirdly, his suffering in soul and body; was sustained and undergone for our sakes, & for the purging of our sins, surely he bore our infirmities, and carried our sorrows, & was wounded for our transgressions, and broken for our iniquities; the chastisement of our peace was laid upon him, and with his stripes we are healed, Esay, 53. 4. 5. 
z Assumpsit Christusdefectus nostros, 1. propter pretium nostrae salutis, 2. propter exemplum virtutis, 3. propter fulcimenrum nostrae fragilitatis: Pretium salutis, quia proposuerat nos redimere, non auro & argento, sed pretiosissimo sangui●e suo, & animam sucm po●ere pro animabus nostris; ad h●e autem non esset idoneus, nis● naturam deficientem & passibilem assumpsisser: & pr●inde defectus n●stros & poenalitates, debuit in seipso habere: propter exemplum virtutis, specialiter, humilitatis, patientia & pietatis: Propter ●ulcim entum nostrae fragilitatis, in quafacultas animae Rationalis habet in se difficultatem ad cred endum vera, & Irascibilis ad speranduns ardua, & co●cupiscibilis ad amand●m bon●, etc. Benaventura in lib. 3. senten. distinct. 15. Aquinas in summa part, 3. Quaest. 14. Articul. 1. .  
4 The fourth may serve for the comfort and strength of our faith; for when we wrestle with many calamities, and be tried with sundry temptations, Christ jesus our Lord doth suffer with us in the same; We have not such an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like, yet without sin, Heb. 4. 15. therefore when Saul persecuted his members upon earth, he the head complaineth in heaven, Act. 9 4. and saith of them, whosoever toucheth you, he toucheth the apple of mine eye: Zach. 2. 8. Let us therefore go boldly unto the throne of Grace, that we may receive mercy, and find grace to help in the time of need. Heb. 4. 16.  jesus cried with a loud voice, Eli, Eli, Lammah sabacthani, that is, My God, my God, why hast thou forsaken me? 
There is no speech of Christ, nor of any other in the 
Why Christ uttered this speech in two several languages.  history of the Gospel, uttered and recorded in two several tongues besides this one; and the reason doubtless is this. The holy Ghost would therefore set it down in the Syriac (which Christ then used) that both we might better 
a Tossanus in consensu Euangelistarum. C●lminus in jocum.  conceive the cause, why the Roman Soldiers and other standers by, said, that he then called for Elias; in respect of that affinity, and likeness of sound the words, Eli and Elias: as also, that it might make a deeper impression in the minds and memories of Men. For it is as much, as if he should represent him speaking the self same words in the same manner, which he did hanging upon the Cross; wherefore they are the more advisedly to be weighed, for in them is lively described an 
b Musculus in Math. 27. & Psal. 22.  express Image of the qualities of hope and faith, wrestling against despair; and how it increaseth, and by what degrees it waxeth, and cannot in any resemblance, either more fully or better be expressed, then in this temptation of Christ. For; first, he willingly entereth into the beginning of his bitter passion, and therefore when the time thereof drew near, and he was to eat the last Paschal Lamb with his Disciples (himself the true Lamb ready to be sacrificed) thus speaketh unto them, with desire have I desired, (or hearty longed) to eat this Passeover with you before I suffer, Luc. 22. 15. And that heavenly discourse which 
c Continetur ille sermo, cap. 14. 15. & 16. johannis  he made with those his Apostles, partly at supper time, partly after it was ended, (when now the hour of his death was at hand, so appointed by his Father) with what prompt readiness and cheerfulness of mind he undertook it, that one clause is sufficient proof, As the Father hath commanded so I do, john, 14. 31. showing apparently the truth of that position, he made his soul a sacrifice for sin, and was so offered because he so would, Esay 53. 10. Heb. 10.  
Secondly, in the Garden, stricken with fear, & entering as it were into the Lists, to combat with death, and sensibly feeling the infirmity of the flesh, which he took, falleth flat upon his face, and prayeth: Father, if it be possible, let this cup pass from me, that I drink not of it: but that we may know how this was the voice of weakness, not unwillingness, he recalleth it by a spiritual correction, yet not as I will, but as thou wilt; And lest it should enter into the heart of any to conceive, that this was not uttered in earnest; he three times repeateth it, three times resigneth himself over to his Father's will, Math. 26. 36. 39 42. etc.  
Thirdly, the temptation increasing, he beginneth to feel a grievous agony and incredible torment of mind; sorrow melting the soul, whereby the body is not only dissolved into sweat, but trickleth forth upon the ground in congealed drops of blood: and, extremely weakened in all the powers thereof, utrereth so lamentable a complaint, as is unmatehable, and unheard of in all the world before this. For now the tempest of God's wrath rushed upon him, the whole burden of our sins lay heavy upon his soul, he was touched with the sensible feeling of all that woe and misery which all mankind had deserved: and therefore crieth out, My God, my God why hast thou forsaken me? yet not despairing, but tempted with despair; apparent in this, for he doth in the very extremity, acknowledge that God to be his God, who seemed to have forsaken him. And therefore doth not charge the Father, as though he had exposed him without cause to the shame, ignominy and torment of the Cross, but of his own accord spreadeth his arms, and stretcheth forth his hands to be fastened unto it with iron nails: and how great and 
d Arnoldus Carn●t●nsis de s●ptem ultimis verbis D●mini.  entire this obedience was, he then manifested, when he showed how he was les●er and equal unto him.  
Thus standeth the case with the godly in the sharp assaults of temptation, First, they are ready and contented to bear all extremities, whatsoever it pleaseth God to lay upon them; as Paul, not to be bound only, but to die for the name of the Lord jesus, Act. 21. 13. And this was that resolute mind of those choice and devoted soldiers, the first planters of religion, who enlarged the territories of Christian profession on every side among the Gentiles, and made an honourable and worthy on set upon the difordered and fierce multitude of Barbarous nations.  
Secondly, when the heat of temptation increaseth and the devil, (that Lion seeking whom he may devour, no less than destruction will satisfy him) violently throweth out his fiery darts, they begin to feel the weakness of flesh and blood, and horror of death; yet so, as they refuse not to bear the most grievous things which can be laid upon them. And this is ●t whereof Christ put Peter in mind, when thou wert thou girdest thyself, and wentest whether thou wouldst, but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thee, and lead thee whither thou wouldst not; signifying by what death he should glorify God, etc. joh. 21. 18. 19 For 
e Nicephorus Calistus lib. 2. cap. 36. Calui●us in 21. johannis. Georgius Wirth in Harmonia lib. 5. cap. 73.  whether he endured the pains of the Cross (as some think.) or any other kind of torment, yet in him the flesh did just against the spirit: for death is one of the last most terrible things, the king of fears, as Bildad nameth, job 18. 14. Therefore the Apostle giveth this precept to his scholar, to be partaker of the afflictions of the Gospel, according to the power of God, 2. Timoth. 1. 8. that which he giveth; for both believing and suffering are gifts, Phil. 1. 29.  
3. In this force and rage of trial that suspicion doth sometime creep into the minds of the most righteous, and grievously affright them, that their faith and hope whereby they rely upon God and trust in him, is vain and fruitless, because they see no present help, no light of comfort to shine forth unto them. Thus job cap. 11. 17. 18. poureth out his distressed soul, and complaineth himself unto God, thou renewest thy plagues, and increasest thy wrath against me, changes and armies of sorrows are against me, wherefore hast thou brought me out of the womb? O that I had perished, and that no eye had seen me. And David by a strong asseveration, certainly I have cleansed my heart in vain, and washed my hands in innocency, for daily have I been chastised and punished every morning, etc. Psal. 73. 13. 14. The whole Church of judaea, after a most humble and affectionate petition for mercy, being now overwhelmed with the swelling waves of numberless tribulations, at the last breaketh forth as heartless and despairing of any relief: I have powered out before thee O Lord my wounded heart, wherefore dost thou forget us for ever? and forsake us so long time? Turn thou us unto thee O Lord and we shall be turned, renew our days as of old: but thou hast utterly rejected us, thou art exceedingly angry against us. jerem. Lament. 5. 20. 21. 22.  
First, doctrinal, teaching, that we should take knowledge of our infirmity; and so withstand, with all our best endeavour, the lusts of the flesh, and help forward the spirit, (striving and wrestling against the same) by earnest and hearty prayers unto God. And this is the same whereof Christ putteth the Apostles in mind of: Watch and pray that you enter not into temptation, Matth. 26. 41. for the spirit is ready, the flesh is weak. This flesh therefore is to be mortified; the flesh of the understanding, which oftentimes greedily receiveth falsehood in stead of truth, truth for falsehood: for the natural man is not capable of those things which are of the spirit of God, 1. Corinth. 2. 14. The flesh of the will, which is only and continually carried unto that which is evil, Gen. 6. 5. The flesh of unbridled lusts; whereof job a singular pattern, in that golden legend of his own; wherein among other particulars, thus; I have made a covenant with mine eyes, why then should I think on a maid? for what portion should I have of God from above? doth he not behold my ways and tell my steps? job 31. 1. 2. 4.  
Secondly, consolatory; that being privy to our own manifold 
Use 2.  weaknesses, should not be too far cast down upon the consideration thereof: for in the most entirely beloved children of God, and the absolutest Saints among men, who ever were from the beginning of the world (after the fall) no few nor small defects are to be found, but in many things all do offend, jam. 3. 2. And the flesh lusteth against the spirit, and these are contrary one to another, so that they cannot do those things that they would, Galath. 5. 17. Rom. 7. 16. Wherefore, let us always, casting our eyes unto God's will, (searching what he requireth,) and our own corruption (hindering the performance of obedience) pray unto him with inward sighs, Teach us thy way O Lord, that we may walk in thy truth, knit our hearts unto thee that we may fear thy name, Psal. 86. 11. And deeply consider the exceeding goodness of God toward those who are his, and doth pity them as a Father his children. Psal. 103. 13.  
And, because he is faithful, will not suffer them to be tempted above that they shall be able to bear, but will give the issue with the temptation, 1. Corinth. 10. 13. Further we may mitigate and allay the grief of our misery by making a special induction unto ourselves, of all the holy men in former ages. For what one of them had not his wants? did not fall? was not overtaken with human imbecility? Abraham (that great Patriarch the father of the faithful,) to free himself from the danger of death, dissembleth, & instructeth Sarah his wife to do the like, fearing lest the Egyptians (among whom now he sojourned) should kill him for her sake (a woman of singular and extraordinary beauty etc.) that she might be taken into Pharaoh the King's Court: Gen. 12. 11. etc. Elias fleeth into the wilderness, and dare not abide the threatenings of jesabel, and there in great distress and anguish desireth to have his soul taken from him; and complaineth that he is left alone, not another in the world, who maketh any care to serve God, 1. King. 19 10. There was a great eclipse and obscuration of the light of faith in jeremies' heart, when he broke forth into those impatient terms: Cursed be the day wherein I was borne, and let not the day wherein my mother bore me, be blessed; cursed be the man who showed my Father, saying: a man child is borne unto thee, and comforted him, etc. jerem. 20. 14. 15. 16. etc. 
f Medici completa est praedictio, & aegroti convicta praesumptio. Augustinus tract. 1 13. in johan. evang. Nemo de sua virtute audeat confidere, quando mutabilitatis periculum ne quidem Petrus potuit effugere. quid enim est homo sine gratia Dei, nisi quod fuit Petrus cum negavit Christum? Idem lib. 1. contra Pelagianos.  Peter thrice denied his Master, first, in the High Priests hall; after in the porch (adding an oath for confirmation,) that he knew not Christ: and both, being charged only with the speech of a maid: lastly, by banning and cursing, when he was asked of them, by those which stood by, Mark. 14. 66. Therefore disavowing and distrusting our own strength, let us humbly and desirously come unto Christ, who will not break a bruisedreede, nor quench the smoking flax, Matth. 12. 20.  My God, my God, why hast thou forsaken me? 
The suffering of Christ for us, was of two 
g Tilenus' Syntagmatis disputationum Theologicarum part. 2. disput. 5. Pelanus in praelectionibus ad Psalmum 22.  sorts; inward or spiritual, and outward or corporal. I call that outward, which was perceivable by sense, (as when his sacred name was reproached, his head rend with thorns and smitten with reeds, his face defiled with spitting upon it, and bruised with strokes, his ears pierced with scoffs and revilings, his eyes sorrowfully afflicted at the sight of his dear Mother and beloved Disciple, his tongue parched with thirst, distasted with gall, his feet and hands digged through with nails, his body spoiled of clothing, torn with whips and despitefully hanged up between two thieves:) By the spiritual and inward passion, we are to understand that most grievous, dreadful and intolerable burden of God's wrath, which pressed him so heavily, (taking upon him our sins) that it wrung from his body, a sweat of blood, and from his mouth a lamentable complaint, crying out that he was forsaken of God. Now this desertion or forsaking implieth two things: a separation from all good, the fountain and offspring whereof is God, and the overwhelming in all evil; wherewith Christ, by reason of the dispensation of his office undertaken for us, was to strive, that so he might free us from our deserved punishment. Among which, this is the chief and greatest, to be forsaken of God; yet while in this complaint and expostulation, he calleth him his God; it is a sufficient evidence, testifying that he was not utterly swallowed up, and drowned in this deluge and gulf of miseries, but should at the last swim out and escape safe from the same, and triumph over all temptations; and show, that in the midst of the raging heat of these assaults, still God remained his father, and therefore was not simply and altogether forsaken, but respectively, and in some sort only: that is, in regard of the end, ordained for the accomplishment of the mystery of our Redemption; which dereliction 
h Lib. 2. de Orthodoxa fide, cap. 31. Plura si libet, petere licet ex Clictonaeo veteri illius commentatore, & varias desertionis species plenissimè recenset Polanus; Syntagmatis Theologi. lib. 6. cap. 4. Et consulendi sunt Arnoldus Carnotensis de 7. ultimis 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, ubi quatuor ponit modos desertionis generales, 1. Explorationis causa, ut in job. & josepho, quo ille tanquam fortitudinis, hic castitatis columna clarus fieret, 2. Ad castigationem, ut in Apostolo, quo semel demittendo & humiliando, summam illam Gratiam conseruaret, 3. Per aversionem; ut in judaeis, quo puncti ad poenitentiam flecterentur, 4. Supra hos omnes restat mod●● ille desertionis, in administratione Domini pro genere humano, ut perillam quae videretur esse desertio, nos primo deserti, deinde recepti per incarnationem Christi, cruciatibus ipsius saluemur.  Damascene therefore calleth dispensative; when, as he was man, left for a while the Deity (resting, and not showing itself, in the time wherein he was crucified, tempted and died) yet ever united to the humanity, that he might overcome, rise again, justify and redeem us.  
Therefore when we are plunged in the sea of the greatest calamities, overloaden with the heaviest burden of manifold tribulations, when those complaints are wrung from us, (How long wilt thou forget me O Lord? for ever? How long wilt thou hide thy face from me? will the Lord absent himself for ever? and will he show no more favour? is his mercy clean gone for ever, doth his promise fail for evermore? hath God forgotten to be merciful, hath he shut up his tender mercy in displeasure? Psal. 13. 1. & 77. 7. 8. 9) and crusheth our bones as a Lion, Esay 38. 13. that we know not what to do: 2. Chron. 20. 12. even then let us submissuely power forth our hearts before God; and like humble suppliants, fly to his mercy, as our only Sanctuary; for the Lord doth hear the desire of the poor, and maketh his ear to attend, Psal. 10. 17. he neither can nor will forsake his. And therefore, thus doth he refresh Zion (weeping and mourning as though God had left his) Can a woman forget her sucking babe, that she should not have compassion on the son of her womb? yea they forget, yet I will not forget thee: behold I have graven thee upon the palms of mine hands, and thy walls are continually before me, Esay 49. 15. 16. And is also said, to see the afflictions of his people in Egypt, and to hear them cry, by reason of their taskmasters, and to know their sorrows, and come to deliver them from the hand of the Egyptians, and bring them out of that land, into a good land flowing with milk and honey: Exod. 3. 7. 8. And what can be added to this tender, or rather officious and serviceable care of God, whose eyes watch, ears attend, hands are ready, and feet hasten, to help those who belong unto him, that they might not be too much wronged? but if there may be any addition, the holy Ghost doth express in these most sweet words, saying, that the Lord raised up to the Israelites judges when they were vexed of their enemies, and was with the judge and delivered them all the days of the judge (for it repent the Lord) because of their groanings, by reason of those who oppressed them, judg. 2. 18.  
There is no reason then why we should imagine that the favour of God is the less towards us, when we are exercised, though with many and great afflictions; for whom he loveth, he doth chastise, Prou. 3. 10. and as he seemeth to forsake them for a while, but to their benefit, 1. For their trial; as in job and joseph; the one whereof was a pillar of patience, the other of chastity. 2. for their correction; of this is the Apostle an example, who was humbled, that he might preserve the grace bestowed. 3. by withdrawing his comfort to move them to repentance; as he dealt with the jews. Of this more in the former words, and upon the 130. Psalm.  O my God, my God, why hast thou forsaken me? 
The Redemption which Christ purchased for us, was not external of the body alone, but internal of the soul also; and therefore did not only offer up his body unto the Father to reconcile us, but the soul likewise suffered the punishment we had deserved: and as though he had been the guilty person, standeth out at the Bar before the judgement seat that we might be absolved.  
Then sin is a dangerous evil, and which God hateth. All flesh corrupteth their ways, all flesh therefore is overwhelmed in the flood, Gen 6. 7. & 7. 21. The cry of Sodomes' iniquity ascended up into heaven, a revenging shower of fire and brimstone descend down to earth, devoured the offenders, turned their Cities into ashes (an example to them that hereafter should live ungodly:) 2. Pet. 2. 6. The earth openeth her jaws, and swallow up rebellious Corah, Dathan and Abiram; they, their tents, theirs, and all go down quick unto 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 Egypt, Exod. 12. 37. only two, Caleb and joshua entered into the land of Promise: Numb. 14. 38. the rest perished in the wilderness, because they provoked the Lord. And at this present, the jews hated, despised, scattered, and wandering over the face of the earth, remain a visible example of God's wrath against sin; the greatness whereof showeth itself in the variety of the punishments, levit. 26. Deut. 28. 15. in the generality, Gen. 7. 23. Osea, 4. 2. 3. in the sharpness, 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 God's anger against sin and sinners, are registered in holy Scripture. But the undeserved death and bitter passion of his only and beloved son, by which alone his justice could be satisfied, doth far exceed them all; which if he for us had not once tasted, we must have felt eterually.  
Let us avoid sin, lest we pull vengeance upon our own heads, and tread under foot the son of God, and account as as a profane thing, that sacred blood by which we are justified, Heb. 10. 29. For all sin is (to speak it in the words of the Schoole-divines)  
First, injurious to God, 
Dionysius Carthusianus in Tractatu de Gravitate, & Enormitate peccati, cap. 1.  and wronging the most holy. For we despise his commandments, who would have us 
1 Deo iniuriatinum.  holy as he himself is holy, Leuit. 11. 44. And therefore every one that calleth upon the name of the Lord, must departed from evil, 2. Timoth. 2. 19 For when we were not, he created us, Gen. 2. 7. When we were lost, he redeemed us, Eph. 2. 1. 2. etc. and sanctifieth, being redeemed, that we should not live according to our own will, but his, 2. Cor. 5. 17.  
Secondly, joyful to the Devil, (who teacheth evil and 
2 Diabolo laetificatiwm.  delighteth in filthiness) and that three ways; 1. in regard of subjection; for he that committeth sin, is the servant of sin, john, 8. 34. (nothing more base:) 2. of assimilation, or likeness; and of this, murdering Cain is said to be of the devil, who was a murderer from the beginning, 1. john, 3. 8. 12. 3. of inhabitation, for such the devil possesseth & dwelleth in them; so an evil spirit is said to vex Saul, 1. Sam. 16. 14. and in the Parable, when he goeth out of a man, to return again, and bring seven other worse than himself, there to take up his lodging; and his end shall be worse than the beginning, Math. 12. 43. 44.  
Thirdly, most hurtful to man; for without repentance it 
3 Homini sum nociwm.  depriveth of the blessing of grace present, and of future glory; Of grace; If the righteous turn away from his righteousness, and commit impiety according to the abominations of the wicked man; all the righteousness that he hath done shall not be remembered, Ezech. 18 24. And this is the threatening to the Church of Ephesus; who unless she remember her fall, and rise again by repentance, and do her first works, the Candlestick shall be removed out of his place, Apoc. 2. v. 5. that is, she shall cease to be any longer a Church. I purpose not, to heap up either more confirmatory testimonies or examples; yet may not let pass that one so famous a miracle of judgement, upon the abuse of a miracle of mercy; which is, that in the persecutions of the Christians in Africa (raised by the Arrians) when their tongues were pulled out by the roots, and notwithstanding spoke distinctly, and uttered both the miseries they endured, and the truth of their profession. Among whom, two dishonouring their profession, by committing uncleanness with women, were strucken 
k justinianus Imperator ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cedicis, lib. 1. titulo 27. de officio Praetoris Africa: lege quas Gratias; Marcellinus comes in Chronico, qui & illud addit, precepisse Hunericum adolescentis linguam à nativitate muti, praescindi, eundemque mox locutum esse, gloriamque Deo in primo vocis exordio dedisse. Paulus Diaconus, lib. 16. non procul à fine: Procopius Caesariensis Vandalicorum, lib. 1. Aeneas Gazaeus in Theophrasto.  dumb, and could speak no more for ever: God would not have them declare his ordinances, nor take his covenant (any longer) in their mouths, etc. who were partakers with the adulterers, Psal. 50. 16. 17. 18. Of Glory; for no unclean thing shall enter into the new jerusalem. Apoc. 21. 27. Neither shall any unrighteous person, nor fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God, 1. Cor. 6. 9 
l Fulmen est hoc terribile, quo innumera heminum multitudo ad infernum deturbatur; & capienda est Apostoli sententia disiunctiuè, non copulatiuè, ut de singulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligatur comminatio: sed nec eo trahenda est oratio, quasi qui unius vel plurium reus factus est, exolui reatu nulla ratione queat; & notandum probe in hunc sensum referri etiam ebrietatem cui hody dediti sunt ferè omnis loci & ordinis homines, & in qua laudis & laetitiae materia vulgò quaeritur.  The sentence of condemnation is passed against all and every one of these offenders, except it be reversed by repentance, and amendment of life. Therefore let us listen unto that admonition of the Wise man; Fear God and keep his commandments, for this is the whole man. & the Lord shall bring every work into judgement with every secret thing, whether it be good, or whether it be evil, Eccl. 12. 13. 14. and we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2. Cor. 5. 10. Therefore let us endeour (waiting & looking for that day) that we may be found of him in peace without spot and blameless, 2. Pet. 3. 14. For the 
m Via peccati ingredientes contaminat, progredientes obstinate, egredientes exterminat. Bernardus in sententijs.  way of sin in the first entrance thereunto defileth, in the progression, hardeneth, at the going out, destroyeth.    

THE FIFTH WORD A WORD OF want and distress.  JOHN 19 vers. 28. 29. After this jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst; now there was set a vessel full of vinegar, and they filled a sponge with vinegar and put it upon hyssop, and put it to his mouth. 

THE ANALYSIS.  
THis is the fifth word (I thinst.) And this thirst of Christ, is described from the circumstance of time, when he suffered it, (when he knew that all things were accomplished.) from the end, (that the Scripture might be fulfilled) from the manner, how it is quenched (with vinegar,) from the persons who offered the same, the soldiers; propounded generally, (they filled a sponge with vinegar.) particularly, by the instrument, (a sponge filled with vinegar.) and the application (put to his mouth) from the occasion: There was set a vessel full of vinegar, etc.  After this, jesus knowing that all things were now accomplished. 
Christ now showeth, that none of all these things, which he suffered, fell out by chance, or fortune, but were long before determined, and set down that they should be so.  
And here ariseth a question, how it may truly be said, that all things were fulfilled, seeing Christ, was not yet dead, nor risen again, and nevertheless these are specially required to the perfecting of our redemption; for he was delivered for our offences, and raised again for our justification, Rom. 4. 25. which manner of speech, doth not exclude the merit of Christ's death, from the act of our justification, but by a figure, called Synecdoche, comprehendeth all those things, which Christ did, and suffered, for our sakes. Now because there is a twofold 
a Duplex est Imputatio, una 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua videlicet peccata, non imputautur. Altera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quaimputatur institia.  imputation, one, by the removing of the contrary, whereby our sins are not laid to our charge, another, by way of position, whereby we are accounted righteous, therefore when the several benefits, are distinguished, and each appropriated to his special cause, it is truly affirmed, that his death overcame our death, and his return unto life, purchased life for us. And because whatsoever befell Christ, in life and death, had been unprofitable, and to no purpose, except he had overcome death, therefore is our justification ascribed to his resurrection, for it is the complement and fulfilling of all whatsoever we hope for. 1. Cor. 15. 17. 1. Pet. 1. 3. 2. Timoth. 2. 9  
Then the doubt propounded may be thus resolved.  
1. It is usual by the phrase of Scripture, to speak so of things which are in the doing, as if they were done and perfected.  
2. All things were 
b Augustinus in tractat. 47. & 119. in johan. evang.  fulfilled, as was prophesied should be performed before his death, therefore Christ useth here both his knowledge, and power; for he did not yield up the spirit, until he had perfected whatsoever was appointed should be imposed upon him hanging on the cross: for, he layeth down his life, himself, no man taketh it from him, but hath power to lay it down and take it again, joh. 10. 17. 18. And therefore now asketh drink.  
The instruction from hence to be gathered, is in a more fit place, afterward set down, in the seventh and last ward.  After this, jesus knowing that all things were now accomplished, that the Scripture might be fulfilled. 
The Scripture mentioned here by the Evangelist, is written, Psal. 69. 21. And Christ, that he might manifest himself, to be the same, whose person David sustained, and of whom he was a type, would now drink evineger, for the quenching of his thirst. For besides the other injuries, which the jews offered unto him, they added this, contrary to all sense of humanity and the custom even of most barbarous nations, that they gave him (now already torn in the judgement hall, and beaten with scourges till life failed,) vinegar to drink for further torture; who should rather have offered wine, to refresh his languishing spirit and comfort his decayed strength, Prou. 31. 6. But all this he was willing to undergo, for the confirmation of our faith, because the hand of God and his counsel, had determined before, that these things should be done, Act. 2. 23. & 4. 28.  
The doctrine of the Gospel, is no new nor lately deulsed invention, but most ancient, from the beginning; for whatsoever befell Christ, both for the matter and the manner was foretold. As,  
That he should come to jerusalem riding upon an Ass, Zach. 9 9  
Be entertained of the children with Osanna, a joyful shout and exclamation, Psal. 118. 26.  
Be sold for thirty pieces of silver, Zach. 11. 12. Matth. 27. vers. 3.  
His death conspired both by jews and Gentiles, the chief rulers and people, Psal. 2. 1. 2. Act. 4. 25.  
Betrayed of his friend and disciple, Psal. 41. 9  
Taken spitted upon, reproachfully handled, Esay 50. 6.  
Forsaken of his Apostles, Zach. 13. 7. Marc. 14. 27.  
Accused by false witnesses, Psal. 55. 11.  
Hanged upon the tree, Deut. 21. 23. Between two thieves, or malefactors, Esay 53. 12. Marc. 15. 27.  
Have his side opened with a spear, Zac. 12. 10. Apoc. 1. 7. And rise again, Psal. 16. 8. 9 Act. 13. 35.  
the third day after his death; whereof jonas was a type, Matth. 12. 40. For as 
c Georg. Wirth in Harm 〈◊〉 evangelii lib. 3. cap. 13. de t●iduana Christi in sepulchro m●ra. Sic Augustinus Quaestionum Euangelicarum lib. 1. cap. 7. Prima dies accipitur secundùm par●em sai postremam. Secunda, s●cun. dùm se totam. Ter●ia, secundum part●m sui primam; sic sint ●res dies, & quaelibet suam habet noctem.  concerning jonas, there were three several degrees observable; his swallowing up by the whale, his dot ensdon in her belly, and casting forth again. So the swallowing of Christ was death; the grave his ●●tention; and his casting forth his resurrection. 
d justinus Martyr. in quaestionibus ad Orthedoxos.  Thus the ●aw, is the Gospel promised; the Gospel, the law fulfilled. The 
e Augustinus in Psal. 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epi●●anius contra Epicureos.  grace of the new Testament, was veiled under the shadows of the Law, revealed in the brightness of the Gospel.  
1. Use. Therefore, in judging and discerning of matters holy and spinituall, let us confine ourselves, within the bounds and limits of the Scripture; and not presume to be wise, above that which is written, I. Corinth. 4. 6. for the holy Scriptures are able, to make us wise unto salvation, through faith in Christ jesus, 2. Tim. 3. 15.  
2. Use. Christ is the true Messiaes', and appointed Saviour of the world, sent of the Father, at the wideness of time, Gal. 4. 4. as he promised Gen. 3. 15. And unto whom all the Prophets give witness, that through his name, whosoever believeth in him, shall receive forgiveness of sins, 
f Hoc Petridictum notum & comme●datum esse deb●t pijs omnilus: tum qu●a recitatur in prima concione habita inter Gentes, & miraculo manifesto confirma●● est & 〈◊〉 obsignatum, & efficacissimè refutat mult●s errores Pon●ficios, & ex professo expressè consensum omnium Prophetarum in veteri Testamento citat: sed de his plurain exemplari Latino.  Act. 10. 43. For it pleased the Father, that in him should all fullness dwell, and having made peace by the blood of his cross, by him to reconcile all things to himself, whether they be things in earth, or things in heaven, etc. Coloss. 1. 19 20. that is, the whole Church militant and triumphant, for he is the lamb, slain from the 
g Dicitur Chrisius agnus mactatus á mundi origine. 1. Respectu divini decreti. 2. promissionis, Gen. 3. 3. typorum, Abelis, Abrahami Isaacum immolaturi, Sampsonis, Davidis, sacrificiorum, etc. 4. officaciae, naem mors Christi profuit aneequaeam fuit, & aequè veteris Testamenti fidelibus ac novi; unde Abrahamus, di●m Christi vidisse, & laetatus esse dicitur. joh. 8. 56.  foundation of the world, Revel. 13. 8. jesus Christ the same yesterday, to day, and for ever. Heb. 13. 8.  After this, jesus knowing, that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. 
He, 
h Pelargus in septem ultima Christi verba.  who was the fountain of living waters, and quenched the thirst of the people in the wilderness, from the rock Num. 20 11. gave Samson drink out of the jawbone of an ass, judg. 16. 19 who can only bestow that water, whereof whosoever tasteth, shall not thirst any more, john 4. 14. and leadeth the wearied unto the still waters, Psal. 23. 2. now amidst his anguish and sorrows, and boiling desire to perform the work of man's redemption, complaineth of thirst. And this his thirst was natural, and mystical; Natural, for from midnight, (at which time he began to be in an agony in the garden, and his sweat was like great 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  drops of blood trickling upon the ground) consumed with grief, beaten, crowned with thorns, scorned, drawn from place to place, laden with his cross, and fainting under it, it was no 
i jansenive in Concordantia Euangelita. cap. 143.  marvel, if he were scorched with drought, both in regard of his body (over wearied with labour, and loss of blood by reason of his many wounds) but especially dried through the feeling of the heat of the wrath of God; so that he became like unto a pot sheared, Psal. 22. 15. for sorrow troubleth the natural heat, 
k Cyrillus lib. 11. in johan. cap 35.  wasteth, the inward moisture, and burneth up the bowels, by a fiery quality; whereof, the usual proverb amongst us (Sorrow is dry;) And we read that 
l Melancthon de anima.  marquess Casimire, when he was dead, and bowelled, had his heart withered like a dry pear; and the cause thereof supposed to have proceeded from those cares and manifold griefs, he sustained: whereby that moist 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Galenus de usu partium lib. Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 6. de cord. Fernelius de partium corpo ris humani descriptione c. 8. Laurentius historiae Anatomicae lib. 9 c. 9 & quaest. eiusd. lib. 5.  humour like unto water was consumed, which nature had enclosed in the skinny casket, which covereth and compasseth the heart, lest it should be scorched up, with too much vehement heat in his perpetual motion. Of the mystical thirst, afterward.  
Doctrine. Christ was true man, subject to the same affections, unto which we are. Arguments proving his humanity are the 
n Chrysost hom. 7. in Matth.  swathing bands wherein he was wrapped, and the cratch wherein he lay; and is called in the Scripture flesh, joh. 1. 14. The son of man, Matth. 8. 20. the seed of David, Psal. 89. 36. the son of the virgin, Esay 7. 14. borne of a woman, Galath. 4. 4. partaker of flesh and blood, as the children, Heb. 2. 14. found in the likeness of man, Phil. 2. 7. and, to comprehend all in one word, nothing differing from us, but that he was without sin, he 
o Cyprianus serm. de natinitate Christi.  had not sinful flesh as ours is, yet the same in nature; for sin is not 
p Cbrysost. in 8. ad Romanos. Damascenus orthodoxae fidei lib. 3. cap. 20. Vide plura argumenta veritatem humanae naturae in Christo confirmantia Zachariam Vrsinum lib. 2. de incarnatione cap. 2. quaest. 2. Thesi. 1.  natural, nor the work of the Creator, but infused by the suggestions of the devil, and proceeding from the corruption of our own will yielding unto his alluring and deceitful enticements.  
Use. First; the great, and unspeakable love of Christ, offereth itself to our diligent consideration; who being in the form of God, thought it no robbery, to be equal with God, but he made himself of no reputation, and took upon him the form of a servant, and was made like unto men, and was found in shape as a man, Phil. 2. 6. 7. and gave himself for us, to be an offering, and sacrifice of a sweet smelling savour, unto God. Ephes. 5. 2. A deed without example. humility without measure, love without merit.  
2. Use. Secondly, from this ariseth, an assured ground of the certainty of our salvation; for Christ, hath fulfilled all the parts thereof, and done whatsoever was requisite for purchasing the same; he died for our sins, and rose again for our righteousness, Rom. 4. 25. his 
q Augustinus serm. de tempore, 101.  unde served death hath overcome our deserved death, and he delivered those who were justly guilty, unjustly slain for them: so he hath paid the price of our redemption, and sustained the punishment of our transgression; for the death of the son of God, is the all sufficient remedy for the sin of the whole world: and his holiness and purity of nature, availeth against the stain and corruption of our iniquity, 1. Cor. 1. 30. 31.  That the Scripture might be fulfilled, saith, I thirst. 
This thirst of Christ was both natural (of which something hath been already spoken) and mystical; wherein 
r Arnoldus Caruotensis in ultima Christi verba. Tanlerus in meditationibus vitae jesu Christi, cap. 47.  he doth not so much desire drink, as man's salvation; for he could not expect any comfort and benefit from his persecutors and scorners, who were more ready to add grief to his sorrows, then show pity and compassion unto him: and although they contemned that price which he now paid for sin, yet (the old serpent being swallowed up) he hasteneth to the fountain of living water, therewith to wash his enemies, dieth for the wicked, adopteth the disobedient and rebellious unto the right and honour of sons, and bestoweth so great a benefit upon the 
s Bernardus de passione, cap. 13. Ludolphus de vita Christi, part 2. cap. 63.  unthankful. And hereby declareth his earnest desire, that all might be saved. Christ saith, I thirst, and not I suffer; O Lord what dost thou thirst? your faith, your salvation, your joy: the care of your souls doth touch me nearer, than the torment of mine own body; have pity upon yourselves, if you will have none upon me. When he saith I thirst, he desireth their 
t Augustinus in Psal. 68  faith for whom he prayed; Father forgive them.  
Christ doth vehemently desire the salvation of mankind; wherefore when he was presently to be crucified, and he the true Lamb ready to be offered for the sins, of the world, in his last Supper with his Disciples, breaketh forth into this earnest and affectionate speech, with desire have I desired to eat this Passeoner with you before I suffer, Luc. 22. 15. and there is in the doubling of the word (Desiring with desire) and in the Article (this) the last when he knew he should be sacrificed; john 13. 1. great force, and singular declaration of the love of Christ towards us, and our salvation which he showeth.  
First, by his most sweet and gracious invitation, Esay. 55. 1. And, come unto me all ye that are weary and heavy laden, I will ease you, Math. 11. 28. Come 
u johannes Gersovin tractatu de bis verbis Euangelistae.  unto me; wonderful loue● that he should in treat us to come unto him, whose duty is, to be humble suitors, he would vouchsafe to accept us. All that are weary and laden; for he can raise up the dead carcase four days lying in the grave, and stinking, And I will ease you; he doth abhor no sins, no wickedness, be it never so great; no bonds of custom in evil, but he can lose, although exceeding strong, and at the last will give grace and glory: Grace now of a happy departure from hence, and hereafter glory and eternal blessedness.  
Secondly, by 
x Bernardus sermone in vigilia Nativitatis Domini.  his coming down from the bosom of the Father into earth, for our sakes, for he came to seek and to save that which was lost, Luke 19 10. Receive health of him, you that are diseased; who healeth those that are contrite in heart with the ointment of his mercy. Rejoice you that desire comfort, the son of God is descended unto you, that he migbt make you partakers of his Kingdom: he came 
y Georgius Wirth, vita Christi, eu quatuor Euangelistis. lib. 5. cap. 4.  willingly (by his incarnation, passion, death, and resurrection), to seek (by the preaching of the Gospel) and to save that is lost; to deliver from sin, death and hell; and to restore them to righteousness and everlasting life.  
Thirdly, by the sending of his servants to preach the Gospel the power of God to salvation, unto every one that doth believe, 1. Corinth. 1. 24. The ministry, whereof is, to open men's eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and inheritance among them which are sanctified by faith. Act. 26. 18. Therefore when he, that great Prophet had opened the will of the Father, Luke 4. 18. 19 etc. and accomplished the work of Redemption; ascending up into heaven, gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the repairing of the Saints, for the work of the Ministry, and for the edification of the body of Christ, Ephes. 4. 11. 12. No benefit greater than this, none more precious. For, the word taught, is a word of salvation, a 
z Lutherus in locis à Theodosio Fabricio collectis, titulo de evangelio, seu verbo promissionis.  word of Grace, a word of comfort, a word of joy, the voice of the Bridegroom, and the Spouse, a good word, a word of peace, the Chariot wherein Christ is brought unto us with his righteousness, and all spiritual blessings.  
Fourthly, By the threatening of wrath, and foretelling of punishment, against the unfaithful and disobedient; that by this means, as with a strong hand, he might draw them unto him: so he admonisheth the jews unto repentance by the example of others, lest they also perish, Luc. 13. 3. 5. And there is nothing more usual and frequent in Scripture, than this manner of dealing, as Leuit. 26. 14. 2. Sam. 7. 14. Osea. 4. 1. 2. 3. etc.  
Let us therefore, thirst after our own salvation, that as the Hart panteth after the water brooks, so our soul may pant after God. Psal. 42. 1. For as 
a Aristoteles de historia animalium, lib. 6. cap. 9 Lucretius lib. 6. Nicander in Theriates. Opp●●um, lib. 2. de venaetione. Drusius Miscellar●orum centuria, 1●. 2. joaohimus Camerarius Symbolorum & Imblematum Centuria 2. Emblem. 40. 42. etc.  the searchers into Nature's secrets have taught. Hearts either pursued by dogs in hunting, by reason of heat and loss of breath, hasten to the Rivers, or wearied in fight with the Serpents (whom they draw forth with their breath) or stung and wounded by them, while they lie and rest themselves upon the ground, seek to some cold fountain, whereby the infection of the venom received, may be abated. Even so, snch as are wounded, and strucken of the old Serpent, must have recourse unto Christ, to behold him with the eye of faith, that they may be healed, john 3. 14. For he 
b Bernardus in die Natali Domini de fontibuc seruatoris semon, 1.  is the abundant wellspring of mercy, from whence do now the waters of remission, to wash away sins; of Wisdom, yielding waters of discretion, to quench our thirst; of grace where we may draw waters of devotion, to maintain the tender plants of good works, of Charity, sending forth waters of zeal, to boil our corrupt affections.  Now there was set a vessel of vinegar, and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 
This Evangelist speaketh this, as of a 
c 〈◊〉 in locum, B●za in maioribus annota●ionibus ad nowm Testamentum.  thing usual, for there was now ready placed a vessel full of this liquor (as some think provided by devout women, upon compassion, to hasten the death of the offenders if necessity so required,) And Saint Matthew, 27. verse 34 giveth us to understand, that there was offered unto him before this, vinegar mixed with gall; or as Saint Mark speaketh, wine mingled with 
d De hoc myr 〈…〉 p●cul● ex Ribbinis, Galatinus de aromis Catholica ver 〈…〉, lib. 8. cap. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Myr●he, cap. 1●. 23. 〈◊〉 which, and the other, we must make a difference: for the wicked Soldiers, as before they pierced his head with a Crown of thorns, so now in 〈◊〉 and contempt, they compass and bind a sponge round about, with a wreath of hyssop, (and that according to the manner used among the heathen, 
e D 〈…〉 coronandis: Homeros Odyss●a prim●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Fustathium ad locum illum. Sic & Virgibus, Aeneid. lib. 1. Crateras magnos ●●atuunt, & vina coconant, ad quae verbo 〈◊〉. Coronant autem, est aut implent usque ad marginem, aut quia Antiqui coronabant pocula, etc. johannes Stuckius antiquitatum convivalium, l. 3. c. 13. & 16.  whereof there is much mention in ancient Writers) and this they put to Christ's mouth upon 〈◊〉, who now was aloft upon the cross and by this cup, which they wanton and 〈◊〉 〈◊〉 〈◊〉 him (never dreaming of any such thing) was 〈◊〉 shadowed out, both the sharpness and bitterness, as also the saving power of his death and passion. For the gall and myrrh mixed with vinegar and wine, was a signification of his bitter death, Psalm 69. 21. And therefore (if so it were the will of the Father) prayed that he might not taste of that cup: and the hyssop wherewith it was compassed, did singularly express the saving power of his passion and bloodshed upon the cross. For hyssop in the ceremonial Law of Moses, was often used. First, in the sprinkling of the Lintel, and the cheek posts of the doors of the houses of the Israelites the might before their departure out of Egypt, with the blood of the Passeover Lamb, that the destroying Angel might passover those houses, Exodus. 12. 22. 23. Secondly, in the cleansing of the Leper, 
f Levinus 3. Lemnius de herbis biblicis cap. 26.  Levitious 14. 4. Thirdly, in the sacrifice for transgression or sin offering, Numbers 19 6. Therefore this ceremonial hyssop was a type a●d figure of the blood of Christ, when purgeth and cleanseth those which believe in Christ from all their sins, 1. joh. 1. 7. and doth refresh and comfort them, affrighted and cast down with the remorse of their sins, Psalm 51. 9 1. Peter 1. 2. Hebrews, 9 19 & 10. 12. Thus Christ was 
g Cyprianus de bono patientiae.  said with gall, who is the heavenly food, and given vinegar to drink who hath offered to us the cup of salvation.  
God doth oftentimes give over his dear and beloved children into the hands of their enemies, by whom they are evil and extremely handled. Thus Cain prevailed against Abel, Genesis, 4. 8, Pharaoh did so unmercifully oppress the Israelites that they were weary of their lives, Exodus, 1. 14. Zacharias the son of jehoiada, was evil required of King joas; notwithstanding his Father's kindness showed; and his own faithful admonition given unto him, 2. Chron. 14. 21. Religious josiah falleth by the sword of Pharo Necho, 2. King. 23. 29, Herod Antipas murdered john the Baptist, and Agrippa james the Apostle, Matthew, 14. 10. Act. 12. 1. 2. And those Saints of whom the world was unworthy, are tried with diversity of torments, Hebrews 11. 36. etc.  
Therefore if it shall please God so to deal with us, for the comforting of our souls, confirmation of our faith, and strengthening of our hope in such distesse and ●●ial. Let us then Religiously think upon these things.  
First, 
h Grinaeus in Prophetan Aba●ne.  that this cometh not to pass, without the especial providence, of God; for two Sparrows are fold for a farthing, and one of them doth not f●ll unto the ground without the will of our Father, Matthew, 10. 2●. So David when he was constrained to fly, for fear of his unnatural Son Absoiom, who rose up against him; he submitteth himself in that humble form, If it please the Lord, 2. Samuel, 15. 26. for none falleth into the hands of men but such whom God giveth over unto them, Psal. 66. 12.  
Secondly, let us also know, that God hath just causes, why he so doth; for by this means, (to the glory of his mercy and justice) he doth either proud us, as he did job, by the Chaldeans, Sabeans, and the Devil. job. 1. 14. 15. or profitably humble us, and bring us to the better knowledge of him, and ourselves; and thus he gave Rehoboam and his people into the hands of Sheshacke, that they might know a difference between his service, and the service of the Kings of the earth; 2. Chron. 12. 8. or he doth thereby mildly as a father, chasten and correct those, that are his; and therefore we read so often in the book of the judges, that he delivered his people into the hands of their enemies, but had pity upon them, and sent saviours, as Chapter 3. 8. 9 & 9 4. 16. & 6. 1. 14. etc.  
Thirdly, howsoever for a season God seem to hide his countenance, yet in due time, and when it is the best, he will send deliverance. Thus Paul saith, that he was taken from the mouth of the Lion (meaning Nero) 
i Eusebius historiae Eccles. l. 2. 6. 22.  2. Tim. 4. 17. for he is the Father of mercies, and God of all comfort, 2. Corin. 1. 3. whose bowels are troubled, and surely will have compassion, jeremy, 31. 20. Only let us cry unto him in our affliction: for he seethe our trouble, and beholdeth our miseries, and will hear in a time appointed, Psalm, 9 10. and not suffer us to be tempted above that we shall be able to bear, 1. Corinth. 10. 13. nor the righteous be moved, Psalm, 55. 22.    

THE SIXTH WORD A WORD OF Perfection and Perseverance.  JOHN 19 vers. 30. Now when jesus had received of the vinegar, he said, It is finished. 

THE ANALYSIS.  
THis word of Christ is a Commentary of the 
a Deuteronomium secundū●●cat Arnold●● Carnotensis in praefatione ad septem ●ltim● Christi verba. Theodorus Beza homil. 32. in hist. passionis.  old Testament, and sum of the New; and therefore worthy of diligent, and earnest consideration, and whereof careful application is to be made for the comfort of our whole life. For in it is expressed that office and charge, which he received of the Father; wherein is contained the real, and actual execution or performance of those things which were requisite for our deliverance from death, and obteuning of everlasting life: which was promised unto the Fathers immediately after the fall, and successively figured and shadowed in the whole form of the ceremonial worship. And in it two things be observable. 1. The speech itself, (It is finished.) 2. The time, when it was pronounced, (after he had received of the vinegar.)  Now when jesus had received of the vinegar. 
Both the fact of Christ, that he received of the vinegar, and the time of receiving, hitherto deferred; are diligently to be weighed; for therefore now he tasted thereof, because God had so decreed; and he had performed all those things which were enjoined him: and in this declared the highest degree of obedience to the Father, both in his suffering, and also in the order, and manner of suffering; and giveth us an example, in all things to obey God; and not departed one jot from his commandments. But of obedience I have spoken already, in the former words.  He said, It is finished. 
This is Christ his song of triumph, overcoming death by dying, prevailing in suffering, and finishing the whole work of redemption. For he being the Priest, and the sacrifice, after he had offered himself unto the Father, by his own blood entered in the holy place, and obtained eternal redemption for us, Heb. 9 12. And that nothing should be defective, or wanting to the perfection of this propitiatory sacrifice, he endeth this holy action performed upon the cross with that clause (It is finished.) You see the 
b Augustinus tractat. 31. & 47. in evang. johannis.  power of Christ dying; for he willingly expected this time, until all those things were fulfilled, which were foretold he must do before his death: after they were done, he said, It is finished. Thus he departed from hence by his power, who came not hither of necessity: and because 
c Arnoldu● Carn●tensis de ultimis septem Christi verb●●.  it was written in the volume of the book, that the Son should do the will of the Father, and this thing was long delayed and in sundry sorts praefigured: he brought that to light, which in so many ages had laid hidden; and suffered not the people laden with sin, any longer to be burdened with superfluous and unprofitable worship. For this had not been religion, but superstition, to mingle the dregs of old ceremonies, with the pure wine of the Gospel. And also would have them understand, that not only the end of his sufferings was come, but also of those legal observances; and that the truth being present, the shadows must vanish; that the Ephod was to be folded together, and the Teraphim no more applied; whatsoever Aholiab and Bezaleel either embroidered or engraved, was to give place to lively instructions; and the typical robes, to the truth showing itself in his own and perfect beauty. Therefore in the end of Christ's suffering, was the end of the law; and whatsoever it commanded anciently to be performed by the blood of goats and calves, etc. orincense or sacrifices, for the explation of sins, that grace hath brought to a compendious sum: and, shortening the tediousness of so long a journey, appointed one blood, one incense, and one burnt offering, containing all the rest; with such moderation, that how poor soever the man be, he should have sufficient to purchase this; neither doth place or person exclude any from the access unto so great a benefit. The Church therefore hath one lamb, etc. For now being at the point of death, he showed that whatsoever was promised to the Fathers, shadowed under the types of the Law, foretold of the Prophets by divine inspiration, is accomplished: and therefore now no other sacrifice, no other help needful, for the 
e Bezaein historiam passioni● homilia 32. Vide antea ad verbum quintum in initio, de simili loquendi formula.  freedom of mankind from death and condemnation. But yet there is a scruple which must be removed, how Christ is said to have perfected all things, when as yet his burial, ascension, resurrection, and full glorification remained, articles to be believed unto salvation. And how the Fathers who lived before the coming of Christ in the flesh, weresaved, seeing the salvation of man doth rest upon this fulfilling of Christ. But the answer is easy, that all these, his burial etc. with the rest, are, by an usual 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  figure comprehended in his death, which is the equivalent ransom for our sins, a sacrifice powerful to procure salvation, abundant to pay the price, and sufficient to make satisfaction, etc.  
By the merit therefore of the death and passion of jesus Christ, we are perfectly and fully redeemed; for he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. Esay 53. 5. And, it pleased the Father, that in him should all fullness dwell, and (having made peace by the blood of his cross) by him to reconcile all things to himself, Coloss 1. 19 20. For he hath delivered us both from the corruption, and the guilt; from the material, and formal of sin: in respect whereof, his blood is said to purge us from all sin, 1. joh. 1. 7. (and is the true 
f Vide Bibliandrum de misterijs salutiferae passionis, pag. 19 & 20. Panacea, de panace, & eius speciebus discords, l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All-heale of offences;) And he, to be made a curse for us Galath. 3. 13. So that there is no condemnation to those that are in Christ jesus, Rom. 8. 1. And hereof, he is styled our ransom, 1. Pet. 2. 5. wisdom, righteous●●esso, sanctification and redemption, 1. Cor. 1. 30. 
g De hoc Apostoli Aphorismo, Grinaeus problematum, lib. 3.  For as by the desobedience of one man, (Adam) many are made sinners, so by the obedience of one, (Christ) many are made righteous, Rom. 5. 19 We must therefore know, and believe in him; that in believing we may have life through his name. john 20. 31. who with one offering, hath consecrated for ever, them that are sanctified, Heb. 10. 14. and given eternal pardon. And for our assurance and certainty thereof, hath uttered his sevenwords, nailed hand and 
h Alexius Rharturus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cuius extant Homiliae, mixabarbara Graecorum dialecto conscriptae.  foot unto the cross etc. Hasten, hasten, o people, to eat the crumbs falling from this table of Christ crucified; and lay them up in your hearts with Ma●y his mother etc. These are the pathetical words of Alexius Rharturus, in one of his Sermons to his auditors; with whose and the like testimonies I am much delighted: and do give so great and humble thanks unto Almighty God, as my heart can conceive, that at this day he doth preserve in the midst of Mahumetis●ne, some relics of Christianity, and so forth.  
Untrue then is that, which 
i Lib. 5. de ●ucharistia, qu● est primas de sacrific● Missae cap. 5. & lib. 2. de Missa, cap. 2. etc. 7. 8.  Bellarmine teacheth by the 
Use.  authority of the 
k Sessionis 22. cap. 2.  Tridentine Council, That the Mass is a true, outward, real, and propitiatory sacrifice, not only for the satisfying of punishment, but for taking away also of the filthiness of sins, and not those light and venial, but such as be the most grievous; serving not alone, to obtain spiritual benefits, but likewise temporal: and therefore may justly be offered for the living, upon earth, the dep●●ted in Purgatory, and the Saints which do reign with Christ in heaven. But against this so fowl an error, or rather blasphemy, amongst almost the infinite number of arguments, used by ancient and later Divines, these few may stand in stead of a more full confutation.  
1. First, by the coming of Christ, all 
l Chrysost. hom. 16. & 17. in Acta Apostolorum.  sacrifices are taken away, for the Church must not rest upon shadows, when the body is present, nor in types and figures, when the truth is exhibited; for the Altar of the cross, was the end and dissolution of all other Altars: and we must so conceive of the sacrifice offered upon it, as of that solemn sacrifice, wherein Aaron, once a year, carried the blood of the beast offered, into the Sanctuary, Heb. 9 7. Exod. 30. 10. levit. 6. 14. For as that sacrifice, was not thought fully done, until the Priest came forth out of the holy place, (the people in the mean while standing, and praying,) neither was there any other sacrifice all that time offered, so Christ after that he had sacrificed himself upon the cross, entered into the sanctuary of heaven, and there offered his own blood, neither shall there be any end of that oblation, until he come again in the day of judgement. Which coming, while we wait for, let the Church continue praying, and celebrate the remembrance of his passion, in the Sacrament of his last Supper: and abstain from all propitiatory sacrifices, not daring to renew that offering once made. And therefore Christ when he departed from us, did not ordain any sacrifices, neither willed, by any oblations to appease God, nor commanded to build altars; but did celebrate his last Supper upon a table, not an altar, Luc. 22. 14. And hereof came that admonitory speech of the Apostle, 1. Cor. 10. v. 21. you cannot be partakers of the Lords table, and of the table of Devils. For the better & more clear understanding of which place, you must know that the Gentiles 
m De ●is Ethnicorum Epulis plenissimè Gulielmus Stuckius. Antiquitatum convivalium, lib. 1. c. 33 & in libro sacrorum sacrificiorum, Gentilium. Tertullianus de Idololatria; & Herodotus in Clione de Cle●bis & Buteonis convivio, etc.  custom was (after their sacrifices ended) to feast, not only at home in their own houses, but also in the Temples; as is manifest in the same Epistle, c. 8. v. 10. And this banquet, the Apostle calleth the Table of Di●els, and opposeth it to the Table of the Lord. The issue and point of the question is this, that the sacrifice of the Cross, or the death of Christ, is the only ransom for sins: now the Mass is not this sacrifice, nor this death, and therefore no price of redemption.  
Secondly, the sacrifice of the Cross was bloody, sharp, visible, performed in one place, but the Mass (according to the determination of the Romanists) is unbloody, invisible, and without all pain, and may be offered in a thousand sundry places, in one moment. Then these two must needs be contradictory.  
3 Further, in the sacrifice of Christ, he is wounded, and dieth, and his side being opened, water and blood issued forth; in the Mass no such matter is performed.  
4 Add further, the virtue of this sacrifice is infinite, the power of the Mass is little, and the value small: for a thousand Masses will not serve to release one soul out of Purgatory; and they may be purchased for a groat or two; and at every corner of the 
n Scribit Gabriel Biel, sibi à quibusdam, sublevandae memori● causa, traditum esse modum, per omnes omnium declinationum casus applicandi, hoc modo. In Nominativo Missa pro. S●ipso. Genetivo. Patre, matre. Dativo Fundatoribus & benefactoribus. Accusativo Inimicis & accusa●oribus. Vocativo Peccatoribus, & infidelibus. Ablativo. Obtrectatoribus & maledicis. nos singul● pe●e ades suas privatas habuerunt arras, ad quas pro exiguastipe sacerdos aliquis missan caneyet.  streets, stand Priests, who may be hired for a little reward, to sing Mass in a corner.  
5 Again, in the sacrifice of the Cross, Christ offered himself to the Father: in the Mass, a Priest usurpingly taketh upon him this office.  
6 Christ is a Priest for ever, to reconcile us to the father by his own sacrifice, Psal. 110 4. Heb. 7. 16. And then he either obtained his purposed end, and so was perfect, to which in the same kind nothing may be added, or else he failed thereof, and so is imperfect, which once to conceive in thought is wicked and irreligious. But because it is as great a commendation to know how to end, as to begin; 
o Debis Hospinianus histor. Sacramentari● lib. 5. Sadeel de unico Christi sacrificio. Georgius Milius in Augustanae confessionis Explication; parie 2. Artic. 3. de Missa. Quo sensu incruentam dicatur sacrifici●m Ritherhusius docet in suis ad Guntherum notis, de rebus gestis Frederici Barhar●ssae.  Let us for conclusion, hear the spirit of God, teaching us by his Apostle, Heb. 10. 14. With one offering be (Christ) hath consecrated for ever, them that are sanctified; and lest we should dream of any iteration, he said before, ver. 10. the offering of his body was once made; and cap. 9 ver. 27. 28. as it is appointed for man, that they shall die once, and then cometh the judgement: So Christ was once offered, to take away the sins of many, and unto them, that look for him, shall he appear the second time without sin unto salvation. Words demonstratively proving, that the offering can no more the second time be reiterated, than our death, which is a thing contrary to reason: yea, and in the 22. verse, he said, that without bloodshedding there is no remission of sins, than the unbloody sacrifice of the Mass, must needs prove idle, and unprofitable for this purpose. And albeit they bestir themselves, and strive by all means to persuade that these passages are meant, and must be understood of the sacrifices legal, and the old Testament; yet these slippery Proteusses, 
p Proteus quis su & cur ●●gatur mutare formam suam, Diodorus Siculus bibliotheca lib. 2. cap. 62. Natalis Comes Mythologiae lib. 8. cap. 7. Homerus Odysseae, 4. Proclus Licius de dictis adversus Homerum, cap. 7. & Heraclides Ponticus Allegorijs in Homer●●bulas de Dijs.  though they can turn themselves into all shapes, are faster bound, then that they can escape. For the Apostle saith not, that there was no remission, but that there is no remission without shedding of blood; and therefore affirmeth, that in the time wherein he lived no pardon of offences could be, but by that bloody sacrifice. And if the sacrifices of the law were not propitiatory, but through his blood, why shall that of the new testament be deprived of this prerogative? These things are clearer than the day, and as bright as the Sun, and of such efficacy and power, that the adversaries are constrained to acknowledge the same truth we profess, and closely to take our part, that the Mass is but the application and commemoration of the sasacrifice of Christ: so from this premisse it followeth: therefore no sacrifice: for the applying of: plaster to a wound, or the laying of the rule to the timber, is not the rule, nor the plaster; neither the commemoration of a battle, is the battle: no more can the application and commemoration of the sacrifice of Christ, be the sacrifice itself. But how unhallowed this Romis● sacrifice is, they may ●a●ily understand, who will but take the pains to read over the learned Treatises of Caluin, noble Mornay, Lord of Plesses, Chrastonius, Hosp●●anus, Polanus, Tilenus, Lectius, Musculus, Whitacherus, Humfeedus, Sutlinius, etc. Petrus Molineus, sive quis alius in tract●tu de Perigrinationibus, altaribus, & sacrificies. Lutherus de captivitats Babilonics, & missa abroganda, etc.  He said, It is finished. 
He speaketh, of that wonderful work, now in hand, which was the redemption of mankind, and saith it is finished, because he had performed, and fulfilled all those things which the Law praefigured in the sacrifices and holy rites, or the Prophets foretold, or God from all eternity decreed.  
The passion of Christ, which he suffered for the salvation of man, was predestinated of God, by his eternal decree; and that for the manifestation, both of his mercy and justice. Therefore Peter concerning this point Act. 2. 23. & 4. 27. affirmeth that Christ was delivered by the determinate counsel, and foreknowledge of God, after he was taken with wicked hands, crucified and slain; And against his holy son jesus, whom he had anointed, both Herod and Pontius Pilate, with the Gentiles, and people of Israel gathered themselves together, to do whatsoever his hand, and counsel had appointed before to be done. And this is one of God's admirable 
q Augustinus in Enchiridi● cap. 100  works making a good use of the evil (because he is the chief good) to the condemnation of those, whom he hath justly predestinated unto punishment, and the salvation of them, whom he hath mercifully chosen unto glory. For, so much as lay in them, they did that which God would not; but in respect of his power, by no means could do that. And therefore even from the beginning of the world, the Lord propounded this comfort to our first Parents, presently after the fall, the seed of the woman shall break the head of the serpent, Gen. 3. 15. And when the fullness of time was come, he sent forth (this seed) his son made of a woman, and made under the law, that he might xede●●e them ●h●t were under the law, and receive the adoption of the sons, Galath. 4. 4. 5. who for this cause, humbled himself and became obedient unto the death, the shameful death of the cross. Phil. 2. 6. 7.  
For application, hereby we are taught, religiously and 
Use.  with reverence to meditate upon the passion of Christ. Now the meditation is threefold.  
First, historical, testifying that jesus the son of the Virgin Mary crucified, and dead under Pontius Pilate, is the true Messiah, promised to the Fathers, foretold of the Prophets; in whom all things are exactly fulfilled, who redeemed the world, and gave a price of 
r Huius sanguis tam potens ad privilegium, tam dives fuit ad pretium, us si universit as captiu●rum in Red-●●ptorem suum crederet, nullum planè tyrannica vincula retinerent. Leo ferm. 7. de passione Dom.  greater value, than the world. And in this part of meditation these circumstances are remarkable: first, who suffereth. 2. what. 3. where. 4. when. 5. why. even that he might deliver man from sin, the wrath of God, and eternal death, and bestow upon him blessing and everlasting life: for there is one God, and one Mediator between God and man, even the man Christ jesus, 1. Timoth. 2. 5.  
The second spiritual, 
s Lutherus in concione de Christi passione meditanda.  when we considerately, and deeply discuss, the impulsive, and small causes, of his passion, with the effects, and fruitful application thereof: which being rightly balanced in our hearts, do represent before our eyes: 1. The severity and rigour of God's justice, which Christ (perfectly obeying the law and sustaining the punishment due to mankind) hath fully satisfied. 2. The grievousness of the wrath of God against sin, which could not be mitigated and appeased, but by the blood and death of his only begotten son; the greatness of the medicine, showeth the greatness of the wound, Esay 53. 5. 3. The abundant riches of the mercy and love of God, who so loved the world, that he sp●re● not his own (and only) son, but gave him for us all, Rom. 8. 32. joh. 3. 16. 4. The 
t Vul●era Christi, Civitates Refugij. Fidenter dico, quod ex me, mihideest. Vsurp● mihi, ex vulneribus Domini. Bern. serm. 6. in Cant.  exceeding love of the Son toward us, who willingly (the Deity resting and not showing forth itself) did undergo so many miseries, and laid down his soul for our sake;. Ephes. 5. 2.  
The third exemplary, that we should imitate his virtues, obedience toward the Father, love towards his Church, huntilitie, mildness, patience, faith, and hope of endless glory; as both himself and Apostles exhort, Matth. 11. 29. joh. 13. 14. Phil. 2. 5. 1. Pet. 4. 1. etc.    

THE SEVENTH AND LAST WORD, a Word of Obedience and Devotion.  LUKE, 23. VER. 46. And when jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit, and having said thus, he gave up the Ghost. 

THE ANALYSIS.  
THis is the happy End of Christ his passion, and as it were a triumph, wherein he doth profess God, to be the faithful keeper of his soul; and is the last word he uttered upon the Cross. In which, two things offer themselves to our consideration; the word itself, and the circumstances thereof.  
The circumstances, are partly precedent, partly consequent: Precedent two, one of time, (when he had cried) the other of the manner, how it was pronounced (with a loud voice;) Subsequent; and those twofold, first of time (having said thus) second, of an Action following, (he gave up the Ghost.)  
The word itself; in which be observable, 1. the person commending his soul, necessarily implied in the verb of the first person, Christ jesus; (I commend) 2. the commend (if I may frame such a word;) God, (Father:) 3. the thing commonded (my spirit:) 4. the place of keeping that which is committed, (Into thy hands.) Or, according to the usual distribution of circumstances, Who, what, to whom, when, where.  And when jesus had cried with a loud voice. 
This speech Theophilact calleth a word of freedom (whereby he procured liberty for us, taken out of the prison of hell;) and was not natural: for men who are afflicted with long and grievous torment, drawing near unto death, do usually faint, and speak with a languishing, and scarce audible voice, their strength being consumed and wasted. 
a Barnardus sermone in ●eria 4. hebdomadae penosae.  To die is great infirmity, but to die thus, great power: he alone could lay down his soul, and take it up again.  
Doct. Christ willingly, & by no constraint died, joh. 10. 17. & therefore the Prophet by a peculiar phrase of the Hebrew tongue, unusual in other languages, expresseth the same, when he saith, that 
b Renue●herus in 53. caput Esaiae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alexius Rharturus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his soul made itself a sacrifice for sin, Esay, 53. 20. and in the Gospel, commending his love towards us, he doth it under the figurative name of Baptism, Luc. 12 20. I have a 
c De varia vocabuli Baptismi acceptione: Dam●scenus fidei Orthodox, lib 4. cap. 10.  Baptism to be baptised with, and how am I strained until it be accomplished? thereby manifesting his vehement and earnest desire, and therefore foretelleth his Disciples, how he must suffer, and goeth up with them, unto jerusalem, the place appointed for his death, Math. 20. 17 If he would not have undergone his 
d Georgius Wirth de vita Christi ex Euangelijs, l. 〈◊〉. cap. 39  passion, he might have avoided it (which he foreknew) and easily made frustrate all the the plots, and utterly overthrown the power of the jews, Math. 26. 53. but he yielded, and therefore, first, goeth into the garden, well known to judas the traitor; Secondly, meeteth his enemies, who came to apprehend him; thirdly, asketh whom they seek; four, openeth himself unto them, unknown before; fifthly, by his word striketh them to the ground, and suffereth them to rise again: sixtly, reproveth Peter, using the sword in his defence: seventhly, admitteth not the assistance and protection of Angels, which he might have done: eightly, exerciseth not his almighty power, for his escape and safety (which he showed in healing of Malchus) but suffered himself to be taken, led away unto Caiphas and Pilate, joh. 18. 1. 2. 3. etc. For so it 
e Non ex necessitate passio Christi fuit, sed voluntaria; ne● captus est a judaeis, sed à seipso ●bl●tus: quando vult, ●apitur, quando vult elabitur, quando vult suspenditur, quando vult tenetur. Ambrosin 4. Lucae.  was requisite, both for the effecting of our justification, Rom. 5. 6. 7. and making the atonement with God, 2. Cor. 5. 19  
The use of this doctrine is, that we should willingly give ourselves again to him, who gave himself for us. So Paul, I beseech you brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service; and be not conformed to this world, but be transformed by the renewing of your minds, that ye may prove, what is that good, that acceptable and perfect will of God, Rom. 12. 1. 2 For in that he died for all, they that live, must not from henceforth live to themselves, but unto him, who died for them, 2. Cor. 5. 15. And the holy Apostle, inflamed with this so great love of our blessed Saviour, doth joyfully embrace bonds and all afflictions whatsoever for Christ's sake; neither counted he his life dear, so that he might finish his course with joy, and the Ministry he had received of the Lord jesus, to testify the Gospel of the grace of God, Act. 20. 24. And 
f Epis. 4. ad Tarsensi●.  Ignatius, condemned to be devoured of wild beasts, broke forth thus; I nothing esteem these punishments, neither do I value my life at such a price, that I would love it more than my Lord; wherefore I am ready to suffer fire, beasts, the sword, the cross, so I may behold Christ my God and Saviour, who died for me. And when he was now at point to be torn in pieces, I am 
g Epist. 12. ad Ro●●anos.  God's corn, let me be ground between the teeth of the Lions, that I may be fit to make pure bread: then shall I be a true scholar, and Disciple of jesus Christ, when their bowels are become my grave, and my body be no more seen. And 
h Eusebius histor. Ecclesi. ●st. lib. 4. c. 15.  Polycarpus, now tied unto the stake, and beset round about with faggots, (for he was adjudged to be burnt) praised God, that vouchsafed to bring him to that day and hour wherein he might be partaker with the Martyrs, and taste of the cup of Christ. These were divine speeches, beseeming the Auditors, and Successors of the Apostles; And every Christian must stand so resolved in his soul, that neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword, etc. can be able to separate him from the love of Christ, whether we understand it actively or passively, Rom. 8. 35. 36. etc.  Father into thy hands I commend my spirit. 
Christ seeing, that he could not prevail with men, calleth now upon his father; and doubteth not of his affection and love towards him, in the extreme pangs of death, but showeth that he is, and ever was, his beloved son. And his speech is in effect thus much: I 
i Ferus in part 4. Dominicae passionis.  have passed over the deep and tempestuous sea of tribulations, with great and undaunted patience, I have made known thy name unto men, glorified thee upon earth, finished that work thou gavest me to do; and now I come unto thee, giving thanks for thy gracious assistance, and offer up myself upon this Altar of the Cross, an acceptable sacrifice. And this saying the ancient Divines call a word of perseverance. Christ twice cried out with a loud voice upon the Cross; once, enforced by the sensible feeling of extreme torment, My God, my God why hast thou forsaken me? again, of a tender affection, and having gotten the upper hand, and overcome that agony, and fulfilling the will of the father, Coloss. 1. 19  
Doctrine. In every good and holy work, we must continue until it be perfected: only 
k Barnardus Epist. 129. Prorsus absque perseverantia, neque qui pugnat victoriam, nec palmam victor consequitur; tolle perseverantiam, nec obsequium merc●d●m habet, nec b●●si●ium great 〈…〉 ●●ec laudem fortitudo. Saul cum esset paruulus in oculis suis, Rex est super Israel constit●●us, non perseverans in humilitate, & Regnum amisit & vitam; Si ●aucela S●mpson, si Solomon●● de●●●io, perseverantiam retinuissent, nec is profecto privaretur sapientia, nec ille viribus.  Perseverance striveth lawfully, only is crowned, is the sole daughter of the great King, the perfection of virtues, the treasury and storehouse of all good things, without which, no man can see God. Who would bear with that tree, which only in time of year buds and blossoms, but bringeth forth no ripe fruit? What is more cowardly then for a man to put on his armour at home, and when he cometh into the field, in the face of the enemy, refuse to fight? Is there any thing more foolish, then to lay the foundation of a house, to raise the walls, and go no further, but neglect to cover it with the roof? What benefit is it to sail safely a long time, to escape many dangers by sea, and make shipwreck in the harbour? To what end shall it be for the virgins to buy oil, to trim their lamps, and then to be unprepared when they should enter with the Bride into the Chamber? Is it any praise to make a glorious profession of Religion, to ascend up to heaven, to walk with the sons of God, and again to descend into hell; and of a young Saint to degenerate into an old devil? 
* Hyronimus Epistola ad Furi●●.  Not the beginning, but the ending is commended in Christians. judas was numbered among the Apostles, went forth with the rest, preached the word, wrought miracles, but at the last betrayed his master, and perished miserably, Act. 1. 18. Lot's wife, escaped the shower of fire and brimstone, which consumed Sodom and Gomorrha, but when she looked back, was turned into a pillar of salt, Gen. 19 to 
l Augustinus de Civitate Dei lib. 16. cap. 30.  season others by her example. Demas for a long time followed Saint Paul the Apostle; but to no end, for he left him, embraced this present world, and went to Thessalonica, 2. Tim. 4. vers. 10. Wherefore let us remember him, who loved us unto the end, for our sakes remained upon the Cross; until all was finished; for none shall be saved but he that continueth unto the last, Math. 24. 13. Many run in the race, one getteth the garland, he that cometh to the goal, 1. Cor. 9 24. and can truly say, I have fought the good fight, finished the course, and kept the faith. 2. Tim. 4. 7. I have spoken heretofore of this point, in the exposition of the 130. Psalm.  
B ecause those who exhort any to virtue, and teach not how they may attain the same, do all one, as to kindle a lamp, and power in no oil, to maintain the flame, so that it must soon fail and die: therefore the use of this doctrine shall be a few rules and directions, whereby this virtue may be first gotten, and afterward preserved. And among a great multitude, these as the most choice, are noted of the Divines.  
First, earnest and humble prayer unto God; for it is a gift of grace, not an endowment of nature, and therefore to be asked of him, from whom cometh every good thing, jam. 1. 17. Men 
m Aquinas 2. 2 quaest. 137. ●rlicul. 14. R●inerius in summa, part 2. titulo de perseverantia. c. 6.  easily transgress and offend, of their own, accord fall into sin, but cannot of themselves rise again; and therefore lie still in evil, but continue not in goodness. David privy unto himself of this our corruption, prayed; Teach me thy will O Lord, and I will walk in thy truth, knit my heart unto thee that I may fear thy name, Psal. 86. 11. And 
n Curopa●ates, de officia●●us Palatij Constantino politanis, & in eum Nadabi Agmonij notae.  to signify the necessity of continual prayer, the Patriarch of Constantinople had always a cushion carried about with him.  
Secondly, careful and diligent meditation. Things 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 delightful colour continueth, but when these are lost, then be cast unto the dunghill. And God usoth a like example concerning his own people, resembling them to a basket of summer fruit, soon ripe, soon rotten Anios; 8. 2.  
Thirdly, the danger of recidivation: for the case is alike as in the body, so in the soul; that, if it fall into relapse, after a sickness recovered, hath small hope of amendment; because, weakened by the former disease, is now disabled to bear the remedies of physic prescribed: this once healed and offending, hardly or never riseth again; for the transgressor is made more unfit to repent, wickedness getteth greater strength, and becometh harder to be resisted and the devil returning, will not so easily be removed. The Parable in the Gospel is well known, Math. 12. 43. and the dreadful censure of the Apostle, concerning such who have escaped from the filthiness of the world, through the acknowledging of the Lord, and of the Saviour jesus Christ, and are entangled again therein, that the latter end is worse with them then the beginning; for it had been● better for them, never to have known the way of righteousness, then after they have acknowledged it, to turn from the holy commandment given unto them, 2. Pet. 2. 20. 21. etc.  
Fourthly, call to mind the singular effects of perseverance; As, 1 It obtaineth of God what it will, Luk. 11. 8. When the rest of the 
p Gregorius magnus in evangelia H●milia 25.  Disciples, after Christ was buried, departed from the Sepulchre, Marry Magdalen tarried still, and therefore alone saw the Lord, whom she sought; for the perfection of a good work is perseverance.  
2 It keepeth the blessing obtained; So the woman of Canaan possesseth her daughter in health, Math. 15. 28. And the thankful Leper continueth cleansed, both inwardly and outwardly, Luke 17. 19 And the wise men going on still in their purpose to seek Christ, have the direction of the same star renewed, which first appeared unto them, Math. 2. 2. 9  
3 It maketh all things, though difficult and distasteful, easy and pleasans. He that cometh suddenly from ease to labour, from a private and retired life, to action and busy employments, thinketh every work grievous and burdensome: but after he is once enured with them, that seemeth easy, which before was thought impossible to be done.  
4 It leaveth nothing imperfect. A small kernel, in continuance of time groweth up into a tall and great tree. A traveler, though sick and weak in body, yet every day going forward, by a little at a time, accomplisheth a long journey. Nothing is softer than water, but, by assiduity and often falling upon 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 spirits. Thus Christ hartneth the Angel of the Church of Smyrna, Be faithful unto the end, and I will give thee, the crown of life, Revel. 2. 10. And it is said of Moses, that he refused to be called Pharaohs daughters son, choosing rather to suffer affliction, with the children of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ, greater riches, than the treasures of Egypt; forsook that country, feared not the fierceness 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 acid constituti sumus, de v●●● nostra quotidie dimic●mus; danda ●pera est, ut posti●●tia, ad incrementa perveniatur. Parum est adipisci aliquid po●nesse, pl●● est, quod acceptum est, posse servare etc. Cyprian●● lib. 1. epist. 5.  conclusion of this point; Let us go forward in every holy duty, with an unwearied endeavour and an undaunted courage break through all opposite hindrances; for to those who with patience in well-doing, seek glory, and honour, and immortality, shall be everlasting 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 unto God (who is a spirit) something which is corporal; for they descend to our capacity, and speak to us, after the mariner of men; teaching things invisible, by those which are visible, and spiritual, by corporal. And it 
s Dionysius Areopagita cap. 1. de ●●lesti hierarchic.  cannot be, that man should attain to the knowledge of heavenly matter, except his understanding be informed by plain and familiar examples. Therefore oftentimes, ascribeth unto him, both the 
t Augustinus de civitate Dei lib. 15. cap. 25. Gregor. Magmoral. lib. 2. cap. 24.  affections of our human minds, and parts of our natural bodies, in which we must hold the rule of 
u Dialogo ●●ae Trinitate.  Athanasius, to understand those things, which are spoken according to the apprehension of man, as is beseeming the majesty of God. For the 
x Epiphanius in Audiani●. Augustinus de heresibus, cap. 50.  Anthropomorphites, men of dull conceit, brought up in the cells and cloisters of Monks, wanting all elegancy of learning, leading an uncivil and rude life, could conceive nothing of God, but that which was earthly, gross, and sensible; and therefore dotingly determined, that he had the parts of the body like unto ours. 
y Zanchius de natura & attributes Di, lib. 3. cap. 4.  Wherefore, the passions of the mind which we attribute unto God, are not affections, but effects. As, when he is said to repent, Gen. 6. 6. this signifieth no change in his will, and decree, but in the thing he either promised or threatened. 
z Dam ●scenus fidei orthodoxy lib. 1. Cyrillus Alexandrinus de s●●ro-sancta Trinitate cap. 12.  Forgetfulness is nothing else, but the delaying, to send help, or execute punishment, as Psal. 13. 1. Anger and hatred of sin, implieth the due punishment thereof, Num. 25. 3. Matth. 3. 7. And so his eyes are the tokens of favour and love, as Elihu in job, 36. 7. Ears, of hearing and accepting our petitions, as Psal. 34. 15. Hands, of help, liberaelitie, power, and protection. So Exod. 13. 9 Nehemiah, 2. 8. Esay 51. 16.  
When we are overwhelmed with calamities, and can find no comfort or relief in man, then let us disburden our griefs into the bosom of God our Father, resting upon the hope of his gracious promises, and call upon him in all our trials and afflictions. Thus jacob, when he feared the rage, and festered wrath of his brother, I pray thee, O Lord, deliver me from the hand of Esau, Gen. 32. 11. And David, thrust from his kingdom, by his rebellious son Absolom, Thou art a buckler for me, my glory, and the lifter up of my head, Psal. 3. 3. jehosophat, environed with the great, and sundry troops of his enemies, There is no strength in us, to stand before this multitude, that cometh against us, neither do we know what to do; but our eyes are towards thee 2. Chron. 20. 12. And the jews, who presently and out of hand should have been utterly rooted out, by the subtle plots and devices of Haman, betake themselves to prayer and fasting, as their only refuge, Hester 4. 16. Great are the troubles of the righteous, but the Lord delivereth him out of them all, Psal. 34. 19  
Let us then be patiented in all tribulations, submitting our 
Use.  selves humbly under the mighty hand of God, 1. Pet. 5. 6. And, as the eyes of servants look unto the hands of their masters, and the eyes of a maid unto the hands of her mistress, so should our eyes, wait upon God, until he have mercy upon us, Psal. 123. 2. For we must depend on him alone, in him repose ourselves, and roll our ways upon the Lord, Trust in him, and he shall bring it to pass, Psal. 37. 5. none is such a Father, none so tender over us, and loving. 
a Tertullianus de Patientia.  Commit thy wrongs done, unto him, he will be the revenger: thy loss, he will restore it: thy sorrow, he will comfort: thy life, he will raise thee up from death.  Father, into thy hands I commit my spirit. 
Christ useth here an especial 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  term of 
b Lexicon juridicum ex Brissonio, Hotomenno, aeijs collectum, in vocabul● Depositum.  speech, and of singular efficacy, I commit my spirit: for it signifieth to lay down, as a precious thing, presently to be required again; and he to whom it is so committed, is bound to a careful and diligent keeping thereof, and to restore the same.  
Christ hath bound up, in the 
c Athanasius de susceptione humanae naturae  bundle of life, not only his own soul, but of all the faithful likewise, and together commended them unto God, and to be quickened by him. For we are his members; and therefore it is without any question, that the souls of the righteous loosed from the body, pass into eternal life, and the company of the triumphant Church in heaven. For to be in heaven, with Christ, in the hand of God, in Paradise, in Abraham's bosom, are phrases aequipollent, of one and the same signification. We know therefore (saith St. Paul) that if our earthly house, of this tabernacle, be destroyed, we have a building given of God; that is, an house, not made with hands, but eternal in the heavens, 2. Cor. 5. 1. And for this cause, desireth to departed, that he might be with Christ, Philip. 1. 23. And Stephen in the last conflict, prayeth, Lord jesus receive my spirit, Act. 7. 59 Lazarus after he is dead, is said, by the Angels to be carried into Abraham's bosom, Luk. 16. 22. And Paradise is promised to the confessing and believing thief, Luk. 23. 43. john saw the souls of the faithful, under the altar in heaven, Revel. 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 soul and the body) expresseth the dissimilitude of their condition thus, dust shall return to the earth as it was, and the 
d Epicharmus, Sapient is ver●● expressit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud, Plutarchum in oratione Consolatoria ad Ap 〈…〉: & similem Xenarchi iocum, quo nec Graecorum quisquam nac R●manorum ●sus est, obseruavit vir clarissimus Isaacus Casaub●nus in s●●● ad Athaene●● animaduersi nibus lib. 13. cap. 3. qui▪ est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quomodo & Da●id locutus est Psal. 119. Anima mihi assidue est in manu mea.  spirit, to God that gave it, Eccles. 12. 7. My purpose is not, more fully to prosecute this point; the sum of all is this, the souls of the just are in the hands of 
e Sic mors nihil est a●●d, quam ●xi: us anim● d●c●r●●re, finis exilij, laboris consumm●●o, ad por●um applicatio, pereorinati●●is fini●●o, ●neris gravissimi dep●s●●io, de domo r●inos● lib. ratio, aegri●●dinum ●m●ium terminatio, reditus in patriam, ingressus in gloriam. Holco●●s in 3. cap, Sapi●●●●●.  God, Wisdom. 3. 1. in peace and rest, in their beds, Esay 57 1. 2. Jerome thus speaketh of Blesilla, that having cast off the burden of the flesh, the soul hastened to her Creator, and being a pilgrim long in earth, came at the last to her ancient possession.  
Use 1. First, by this, are overthrown the fantastical conceits of natural men, and the wicked blasphemies of Heretics. of which sort were the 
f Diogenes La●rtius. Herodotus in Euterpe. Malchus de vita Pithagorae. Ter 〈…〉 d● a●●●●. & in Apologetico cap. 8. Hieronymus ad●ersus Ruffin●m. Lacta●i●s lib. 3. cap. 18. A●●● o●●● de bon● mortis cap. 10. Tbeodoretus in haerotico●●m fabularum compendi%, & in Epitome 〈◊〉 de●retorum  Pythagorians, and Valentinians, who imagined a wandering of souls out of one body into another: with which idle dotage, julian the 
g S●●rates hister. 〈…〉st. lib. 3. cap. 21.  Apostata was possessed, and therefore boasted, that sometime he had been Alexander the great: Empedocles could remember when he was a fish: and among the jews, the Phari●ies were bewitched with this heathenish folly. 
h josephus antiquitatum lib. 18. cap. 2● & de bello judaico lib. 2. cap. 8.  Herod Antipas, seemeth to have ●asted of this error; for when he heard of the fame of jesus, persuaded himself, that it was john the Baptist, whom he had put to death, Math. 14. 2. And in this rank, the Anabaptists are to be marshaled, who have devised a new kind of soule-sleeping, and think they are held in this drowsy Lethargy, (being once separated from the body) until the day of judgement, when they shall be awakened. But the souls of the godly are said, after death when they are departed, to pr●●s● the Lord, Revel. ●9. 1. 2. to return unto him, Eccles. 12. but this cannot be, if they be cast into a deep sleep. Furthermore in this mortal life, while the body sleepeth, the soul never resteth, but is occupied: much more then, when it is free, and unburdened of the 
i Calvinus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Petrus Martyr in 1. Cor. 13. Danaeus Isagoges part 5. l. 1. cap. 19  flesh. But I will not bestow more time to confute this absurd, and senseless opinion: against which, many learned Divines have written so plentifully.  
A second use; and that serveth, both for instruction, and also for comfort, that we always cast ourselves upon God, and depend on him. For it is blasphemous that the Papists have done, 
k In Psalterio bea●ae Mariae.  corrupting the words of that Psalm, from whence this testimony is alleged, turning them, thus, O Lady in thy hands I commit my spirit, understanding the virgin Mary. And let us not doubt, what shall become of us, when we are dead, as the Heathen, who have no future hope: so 
l Spartianu● in Adrian●.  Adrian the Emperor, (now at the point of death) is reported to have made these verses:  

Animula, vagula, blandula,  
Hospes, comesque corporis,  
Quae nunc abibis in locae?  
Pallidula, rigida, nudula,  
Nec ut soles dabis iocos.   
which a Renerend 
* Doct. King now Bishop of London, in his 8. Lecture upon the Prophet jonas.  Prelate of this land thus sometime englished  

My floating, fond, poor darling,  
Body's guest, and equal,  
Where now must be thy lodging?  
Pale and stark, and stripped of all,  
And put from wont sporting.   
But we be taught, by the holy Scriptures that there is a kingdom prepared for us, Matth. 25. 34. and immortality purchased by Christ, 1. Pet. 1. 4. Therefore let every one make Dionysius prayer his own: Sweet Lord jesus, thy last word upon the cross be my last word in this life; and when my speech is taken away, that I can utter 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 s●t down with Abraham & Isaac & jacob, in the kingdom of heaven. Mat. 8. 11.  
Thirdly, we must not listen, and give ear to the patrons and 
Use 3.  defenders of the apparition of Ghosts and spirits: which they themselves (first mis●ed) do imagine, that they be the souls of men departed, now broiled in Purgatory, or tormented in hell, and would persuade others to entertain the same error. But it is without all controversy, that neither the souls of the godly, nor wicked, after they be once dissolved from the body, do wander in earth, for there is no return from death, job 20. 9 the spirit passeth and cometh not again, Psal. 78. 39 and, in what place the tree falleth, in the same it lieth, Eccles. 11. 3. So David answereth the demand of his servants, ask why he mourned not for his young son, being now dead, when he was before so sorrowful, Can I bring him again any more? I shall go to him, but he shall not return to me, 2. Sam. 12. 23. These visions then and apparitions, are nothing else but the deceits, and illusions of Satan. 
m Augustinus de Civit. Dei lib. 13. cap. 8.  For the souls of the godly are at rest, the souls of the wicked in torment, until the bodies of the one shall rise again unto eternal life, and of the other unto everlasting death. Neither of 
n Tertullianus de Anima.  their own accord, nor by the commandment of any else, do they wander up and down; but evil spirits practise this craft, to feign that they are the souls of the departed; and if a 
o Chrysost. in 8. Math. hom. 29. & serm. 4. de Lazaro.  cry be heard, I am the soul of such an one, this Proceedeth from the fraud and treachery of the devil. For God doth not permit, that any one once dead, should come again, and tell the living what things are there done: and to this end, that we should rather believe the Scriptures, than any other reports. And indeed from hence 
p Athanasius quaestionibus ad Antioch●nos, quaest. 11.  ariseth many gross errors; for the devils, can take upon them the shape of men, and by this means spread abroad their lies. Therefore the voices, which some say they do hear, are nothing else but old wives fables, & childish mockeries; no small number whereof have been devised by the crafty juggling and 
q ensign exemplum de Monachis Aureliane●sibus recita● S●●id●nus lib. 9 〈◊〉 annum 34. Et alterum Chitraeus de Parocho quod●m: lib. de vita & morte. hanc flultitian & nim●am hominum credulitatem salsè deride● Erasmus in Exorcismo, sive Spectro. & similes olim in Pag●nis sa●erdotilus fraudes deprehensas fuisse, & patefactas, refert Theodoretus lib. 5. historic, cap. 22. S 〈…〉 plura desideret, consulat Aretium problematum part. 2. loc. 146. Titulo de spectras: & ●auaterum de spectris, lemuribus etc.  cozening impostures of Baal's Priests, whereof both the records of our own times, and the histories of former ages, will afford plentiful examples. I conclude therefore with that religious and discreet admonition of Saint Augustine, 
r De unitate Ecclesiae. cap. 16  Let no man say, that therefore it is true, because he or she affirmeth, that sleeping or waking they have seen such and such a vision, but remove far out of your minds, these either forgeries of deceitful men, or wonders of lying spirits.  Father into thy hands I commit my spirit. 
I commend my spirit, that is, my soul; for the word spirit is oftentimes in Scripture used in this sense; as Eccles. 12. 7. 1. Corinth. 2. 11. Heb. 12. 23. and doth aptly express the nature thereof, that it is spiritual, and therefore immortal.  
The soul is not subject to death, neither doth it perish with the 
s Tertul. de resurrectione carnis; Irenaeus, lib. 2. cap. 63. 64. 65. Cyprianus de duplici Martyrio. Ambrose de fide resurrectionis, cap. 31. 32. Fulgentius ad Mominium, lib. 1. Barnardus in 8. versum Psal: 91.  body: wherefore they are manifestly distinguished, Gen. 2. 7. where Moses thus speaketh; The Lord God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul: In which sentence, there be included three arguments, confirming this truth; the first, the soul 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 divine and heavenly thing; the third and last, in the word of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dual number signifying, not life, but lives (long life) this present now, and the future hereafter. Again, when Cain had murdered. Abel, his blood is said to cry unto God, Gen. 4. 10. and the word there used in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original, is, as much as to complain for exceeding 
u Martyrium Abelis ad omnia mundi tempora pertinet, & nostras mentes de animae immortalitate, futuro judicio, & poenis, & de vita aeterna convincit. Buchalcherus in Chronologia.  grief: where there is no mention of the body, but the blood, the receptacle of the soul: if therefore it doth make complaint, then liveth with God, and accuseth his unnatural brother. And so the souls of them, that were killed for the word of God, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and for the testimony which they maintained, are said to cry with a loud voice under the Altar for vengeance; Revel. 6. 9 10. Furthermore, it is an usual 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 liveth; for this cannot truly be affirmed of the bodies laid and rotten in the graves, because they be no people but carcases, and so come not to the company and society of the Saints. And for this cause the jews call the place of burial, the house of the living. 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore the souls of the faithful departed, do live eternally in the sight of God: And that testimony of our Saviour Christ is most pregnant, whereby he doth strengthen and comfort his Disciples against the terror and cruelty of persecutors, in this sort; Fear ye not them which kill the body, but are not able to kill the soul: Math. 10. 28. And beside all this, the dead are often in Scripture styled 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter mortem & somnum ista est, 1. Somnus obrepit nescientbus. sic mors. 2. Somnus quieten praestat laboribus, mors curis & miserijs omnibus, 3. Somnus non animam sed corpus occupat, Mors non animam sed● corpus occidit. 4. Somnus alijs laeta, alijs tristiae offert somnia: Mors alijs solatia, alijs tormenta. 5. Somnus habet ●esurgendi●spem, mors resuscuandi. 6. Somnus recreator est corporum (ut Tertulunanus de anima) redintegrator virium, probator valetudinis, pacator operum, medicus laborum: ita morsrenovat, & recreate, & reparat hominem. 7. Somnus facile cedit inclamanti; mors Christo excitanti. Et apud virtus● 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 judillio. 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. jairus daughter, Math. 9 24. of whom it is remarkable that Saint Luke saith, cap. 8. 55. how when Christ raised her to life, her spirit came again, therefore it was not extinguished with the body. And Paul desired to be dissolved and to be with Christ, Phil. 1. 22. Lastly, to conclude, our Lord and Saviour thus reasoneth against the Saducees, who denied the resurrection from the dead, and the immortality of the soul, Math. 22. 32. Those whose God the Lord is by an everlasting covenant, they must also live everlastingly; for he is not the 
z Zanchius de operibus creationis, part 3. lib. 2. cap. 8. Hemingius in Syntagmate; loco, De statu animae post mortem corporis.  God of the dead but of the living: And the reason is, for no eternal covenant is made or kept, but with those, who live also eternally: because if one part of the confederators utterly perish, than the league made, cannot be perpetual, but ceaseth. For how can it perform that which it hath promised, or how can God make his promise good unto it, except he preserve it alive? But God is the God of Abraham, Isaac and jacob, and therefore they live. And so much hitherto of this: for it were needles, to heap up many arguments and proofs 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 less fitting, to add the reasons of philosophers, 
b Si cui animus sit Philosophorum rationes cognoscere, quibus animae immortalitatem confirmant, consulant Platonem, l. 10. de Repub. & l. 10. delegibus ●eiusdem etiam Phe●onem, Axiochum, & Apologiam Socratis. Ciceronem, Quaestionum Tusculan. lib. 1. Xenophongem Institutionis Cyri, lib. 8. Macrobium. Cardani etiam de hac materia, Integrum tractatum. Marsilium Ficinum Antoniuses Poli libros septem de veritate animae rationalis ad Gregorium 13. & Bodinum, in Theatro Naturae.  among which, it cannot be denied, but that some are demonstrative, yet many thorney, and hard to be understood, and scarce intelligible even to those, who are most conversant in their writings: Therefore to end with the words of Nemesius, 
c Lib. de natura homini, cap. 2.  Let the doctrine of the holy Scriptures suffice & content us, whose proof is infallible, because inspired of God.  
This may be a powerful motive to stir us up to the practice of holiness, and abstinence from sin, and all uncleanness, knowing, that after this life, the soul shall return, and be reunited to the body raised from death; and so, either enjoy eternal happiness, or be tormented with endless punishment: for there is a double sentence; Go ye cursed into everlasting fire, appointed for the devil and his angels: or, Come ye blessed and possess the Kingdom prepared for you from the beginning of the world, Math. 25. 34. 41. and, they shall come forth that have done good, unto the resurrection of life, and they that have done evil, into the resurrection of condemnation: john, 5. 29. for the unrighteous shall not inherit the Kingdom of heaven, 1. Corinth. 6. 9, neither any unclean thing enter into the new jerusalem, Revel. 21. 27. And indeed, this is the only or chief reason, why men run headlong into all kind of wickedness, and defile themselves with most vile and base uncleanness, because this opinion is deeply settled in their hearts, that the soul and the body do perish together, Wisdom, 2. v. 3. 4. And by this you may easily judge, 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 subject matter of whose discourse was, touching the state of the soul after death, the one reasoning so strongly as he could, for the immortality thereof, the other against it: and the determination being referred to himself, (as the chief moderator) took up the controversy with this conclusion, that the speech of the former seemed to be true, but the latter better pleasing, and made a more cheerful countenance: adding that the old verse of 
* Redit in nihilum, quod fuit ante nihil.  Cornelius Gallus liked him well,— That which sometime nothing was, nothing becomes again. But we must hold this for an unquestionable and undoubted truth, that God is just; rewardeth the righteous, and punisheth the wicked: For many of them that sleep in the dust, soall awake, some to everlasting life, and some to shame and perpetual contempt. Dan. 12. 2.  And having thus said, he gave up the ghost. 
The death of Christ is expressed, by three several forms or manners of speech in the Gospel; he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  breathed out the spirit in this place; Christ cried with a loud voice, and yielded up the Ghost, Math. 27. 50. he bowed down the head, and gave up the Ghost. Which variety of words, are therefore more seriously to be weighed, because in them is expressed a great difference, betwixt the death of Christ and others: for his alone was willing, and therefore he laid down his soul, john 10. 18. so that the Centurion at this wonderful sight, is moved to believe, and uttereth so much in plain terms, that he was the son of God, Marc. 13. 39  
Crying with a loud voice, yielded up the Ghost. He did not 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  now speak as other men do, when the time of their dissolution is come, and be ready to cast forth the last breath, but of his own accord, with a loud voice calleth upon death, not daring otherwise to presume for to come: he yielded the Ghost; at his own pleasure fulfilling all the 
e Arnoldus Car 〈…〉 de ultimis septem Christi verbis.  legal sacrifices, and making an end, of all the dark and obscure ceremonies; Who, so sleepeth? who, so putteth off his garments? who, so departeth from any place when he will? as jesus dieth, unclotheth himself of the flesh, and leaveth this 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world?  
Bowing down 
f Tanl●rus de meditati●●●us vitae jesu Chris●i cap. 51.  his head; giving his last farewell, and bidding adieu to the earth, and offering the kiss of peace. In 
g Ge●gius Wirth in Harmoniaex Euangelijs, lib. 5. cap. 59  us it is otherwise: we first die, then dow down the head, but he boweth down his head, then dieth; declaring that he is the Lord of death, and doth all things according to his own will: he gave up the Ghost, being obedient unto the death.  
He left to breath, He gave the last breath: his holy soul passing out of his undefiled body.  
Christ died not in 
h Her●tici nonnulli veter●s fictè & putatiuè tantum pass●●● blasphemed everunt; ut Simonianis, Siturnianis, Basilidiani, Marcionitae, Manichaei. Alij divinitatem passam esse tradiderunt; v● Theopaschitae, Eutuchiani, Severitae, Arm●niani: de quibus Epiphanius, Augustinus, Theod●●ctus.  show and a false appearance, but in truth, the soul being locally parted and separated from his 
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  body; yet the deity forsook neither, but continued hypostatically united to them both: the Son of God died not in his Godhead, but in his humanity and flesh, 1. Pet. 3. 18. for otherwise neither could the justice of God have been satisfied, nor his truth answered: as hath been more fully handled in the first word.  
Use. The benefit and fruit which we receive from this his death is manifold.  
1. First, justification, and the pardon of our sins, that they come no more into the sight of God. Christ is exalted and lifted up unto the 
i Leo primus depassione Domserm. 10.  cross and so turned death upon the author of death; and by opposing his passable flesh, hath broken all principality and adverse power: being content to admit the boldness of that ancient enemy against himself, raging against that nature which was obnoxious unto him, and presuming there to be a challenger of the debt, where he could not find the least sign or token of any sin. Therefore that general and deadly hand-writing, of our thraldom and misery, is canceled, and the bond of our captivity is come into the hand of the Redeemer, whom the Father sent to be a propitiation for our offences. 1. joh. 4. 10.  
2. Secondly, deliverance from the power of the devil; for the seed of the woman hath broken the head of the serpent, Gen. 3. 15. and loosed the works of the devil, 1. joh. 3. 8.  
3 Thirdly, the restitution of our peace; for by his blood we are reconciled, Coloss. 1. 19 and, he hath broken down the partition wall, Ephes. 2. 14. and tasted of the deadly cup for our sakes. The blood of the 
k Augustinus de 5. heresibus.  Physician is shed, and made the curing medicine of the phrentique patient.  
4 Fourthly, the destruction of death, and fear thereof; so that it is to the godly no more but a bare name, yea the birthday of life, the entrance into heaven. therefore the Apostle tryumphingly, asketh, O death where is thy victory? O grave, where is thy sting? The sting of death is sin, and the power of sin is the law, but thanks be unto God, who hath given us victory through our Lord jesus Christ, Osea. 13. 14. I. Cor. 15. 54 For he took upon him the nature of mankind, that the 
l Cyrillus lib. 4. in johan. cap. 12. Leo primus serm. 2 de Nativitate. & hac similitudine videntur multùm delectari Patres; nam ea ●si sunt Nazianzenus, cratione de Paschate: Gregor. Magnus, hom. 25. in evangelia. Damascenorth▪ dexae fidei, lib. 3. cap. 27. etc.  devil, the first author of death, might be overcome by his own invention: for swallowing the bait of his manhood, he is strucken with the hook of his Godhead. Heb. 2. 14.  
5 Fiftly, the regeneration and restitution of our nature by the holy spirit; for Christ hath not only by his death, obtained the pardon, but the purging also of our sins, and is made unto us wisdom, righteousness, redemption and sanctification, 1. Corinth. 1. 30. Once dead, that we might for ever die unto sin, Rom. 6. 6. and live now, no more according to our own will, but his who hath died for us, 2. Cor. 5. 17. 
m De his, vide plura in Dictionario pauperum.  Thus have I finished the 
n Augustinus de Civit. Dei lib. 22. cap. 30.  task of this work (such as it is) small in volume, great in labour. If any think I have spoken too much, let him pardon that: if sufficient, give thanks, not to me, but to God.  
Amen.     

CERTAIN RULES and directions, teaching every Christian how to die well, according to these seven last words of Christ.  
 of these last words of Christ, some very devout and religious persons, have collected & framed an Art how to die well; which I will, (as it were) in a little table (Christian 
o Fredericus tertius Imperator, aliquando interrogatus, q●● in 〈◊〉 prae●ip●am operam ●om● in hac ●●ta ponere deberet, respondit, in agnitione Dei, ●●arte mori 〈…〉.  Reader) represent unto thy sight, that we may learn to number our days aright, Psal. 90. 12. and end our lives with comfort. Therefore, 1. Let us forgive our enemies; as Christ here did: for if we do not, neither will our heavenly father forgive us, Matth. 18. 35. And it is not enough, thus to do in word, but the tongue and the heart must concur in one,  
2 Let us, take order for our outward estate, and dispose thereof. Thus Christ commended his mother to the care of I●hn the Evangelist, by him to be provided for: And, God commandeth Ezechias now sick, to set his house at a stay, Esay, 58. 2. And this hath always been the practice of the godly; (to prevent thereby future inconveniences, which might ensue:) as appeareth in Abraham, Cen. 25. 5. 6. and David, 1. King. 1. v. 33. 34. etc.  
3 We must acknowledge and bewail that time of our life, which we have formerly misspent, (so did the good thief) not trusting in any works or merits of our own, but crave pardonat Christ's hands, for all our offences committed. (It is a righteous confession of Bernard: I have lived wretchedly, forgive O Lord my transgressions, it is sufficient for ●e, unto all righteousness, to have thee merciful, against whom I have sinned.) And repent speedily; life is here either lost or gained; No repentance is too late, so it be true, so long as we continue in this world; yet put not off (deluded by vain hopes,) thy conversion unto the last breath: for why should we appoint that time, in which we are not masters of our own thoughts?  
4 Pray fervently; Christ out of the 22. Psalm powered forth the complaints of his soul unto the father. And for this cause, have in a readiness some choice places of Scripture, and by continual meditation, make them familiar unto thee, that they may be helps and furtherances in stirring up and kindling thy devotion. Remember thy Creator in the days of thy youth, Eccles. 12. 1 (for cursed is he that consecrateth the beautiful flower of his youth unto the devil, and leaveth the corrupt dregs of old and decayed age for God;) Hide the commandments of God in thy heart, th●● thou sin not against him, Psal. 119. 11. The 
p Gregorius magnus, homily sexta in Ez●chiel●m.  Word of God showeth his nature in the reformation of thy life; excellency in promises of reward; dread fullness, in terrors of punishment: ●t is holy in precepts, glorious in promises, terrible in threatenings.  
5 Thirst after the kingdom of God, and desire it as the Hart doth the forntaine● of water, Psal 42. vers. 2. For as those who travel in the night, do long to see the morning arise, and the day dawning: so the godly, wandering in the thick & misty darkness of the world, do expect with desire, that blessed light of which the Prophet, In thy light we● shall see light, Psal. 6. v. 9 Whereof they have some taste in thi● life: (as Peter in mount Tabor, Matth. 17. v. 4. and Paul when he was taken up into the third heaven, 2. Cor. 12. v. 4.) in that to come, we shall behold the things themselves, and be partakers of the joys which now are not seen; wherein no voice of mourning shall be heard, Esay 65. 19 but God shall wipe all tears from our eyes, Reu, 22. 4. and Christ our Lord set a crown of glory upon the heads of his children, 1. Pet. 1. 4. Monacha, St, Augustine's 
q Augustin. Conf. l. 9 c. 10.  mother, discoursing of these & the like things with her son, ravished by the consideration thereof, broke forth; What do I here? I am delighted with nothing of this life? let us fli●, let us fly from hence, out of the miseries of this world, to the eternal joys of heaven.  
6 When we are tempted of the devil, let us oppose against him this Consummatum est of Christ, it is finished; and drive him baeke with the word: It is that rod and staff by which we are comforted, Psal. 23. vers. 4. and sword of the spirit, Ephes. 6. 17. with which we may fight prosperously against sin and Satan, and a shield to those that trust in the Lord, Prou. 30. 5.  
7 Resign thy soul to God, and die in the midst of humble and hearty prayers. As they who desire to sleep quietly, procure themselves a bed of soft feathers: even so, those who would have an happy departure out of this life, and rest sweetly in Christ, must be frequent, and continually exercised in prayer. Lord jesus, saith Stephen, receive my spirit, etc. and he fell a sleep, Act. 7. 60. And Polycarpus, standing at the stake, ready to be consumed to ashes, giveth God hearty thanks, that vouchsafed to make him worthy to suffer death for his sake. john Hus led forth to the place of his Martyrdom, yielded his blessed soul with these words; jesus thou Son of God who didst suffer for us, have mercy upon me. It is reported of the Emperor 
r Gulielmus Zenocharus, de vite Char●li. 5. lib. 5.  Charles the fift, that a little before his death, he had cominually in his month, that of the Prophet: In thee O Lord have I put my trust, let me not be confounded; deliver me in thy righteousness: Into thy hands I commend my spirit, thou hast redeemed me, O God of truth. And let us all continue in prayer and supplications, and send 
joachimus A●eust in Postilla, & libelle peculiari, de Artc ●●ori●nd● conscript.  forth unto God the sighs of sorrowful, and contrite hearts. These are the heavenly weapons, the spiritual defences, and the di●i●● Armour.  
FINIS.   

AMa amorem illius, ovi amore tui amoris, descendit in uterum virginis; & ibi amorem suum amori tuo copulanit● humiliando se, sublimando te; coniungendo lumen suae aeternit at is, limo tuae mortalitatis.  Augustinus de catechizandis rudibus. 
MEditatio Dominicae passionis praecellit omnia mundi huius exercitia, si cum devotionis intimae feruore fuerit continuata: conscientiam meditant is purificaet; intellectum, in omni cogitatione verit at is illuminat; affectum, in Dei amorem suaviter inflammat; facit omnia huius mundi oblectamenta contemnere, & nulla quantumlibet dura, vel contraria formidare; libidinem exterminat; luxuriam, tam ment is quam corporis edomat; invidiam fugat; gulam refrenat; avaritiam sedat; acediam inflammat; iram mitigat; superbiam radicit us extirpat: Mentem denique, quam passio Christi veraciter occupat, nulla rei carnalis passio fatigat.  Tritemius in Operibus spiritualibus; homil. 16. de Quadragesimae jejunio. 
hody crux sixa est, & seculum sanctificatum est; Hodi● crux fixa est, & Daemones dispersi sunt; hody crux fixa est, & mors subversa est; hody crux vicit, & mors victa est; hody Diabolus vinctus est, & homo solutus, & Deus glorificatus est.  Augustinus in sermone de Parasceve. 
FINIS.