the wrath of God commeth vpon the children of disobedience Ephes 5. 6. which is so great as he is who is offended euen infinite and therefore is said to burne vnto the bottome of hell and consume the earth with his increase and set on fire the foundations of the mountaines Deut. 32. 22. Wherefore to conclude Augustine spake truelie that if men here liue wickedly one deep calleth vpon another for they passe from darknesse to darkenesse from torment to torment from punishment to punishment from the heate of lust to the fire of hell First hence is manifested the follie of those who trust to Vse the power of freewill as the Å¿ August de Haeresibus cap. 88. Pelagians who suppose that they can purchase grace by their owne workes and saluation Semipelagians who attribute their conuersion partly to grace partly to their owne power The Schoolemen t Aquinas 1. 2. q. 114. art 3. Reineriê° in sum in verbo MerituÌ„ who teach that man by doing what lyeth in him may deserue further grace Ex congruo of congruitie For the soule with his faculties the vnderstanding and will in respect of their essence did after the fall remaine perfect but the power of these faculties to any spirituall good was whollie lost so that the vnderstanding was full of darkenesse in heauenly things wanting the true knowledge of God and the sauing vnderstanding of his word Psal 14. 5. 1. Cor. 14. Rom. 8. 7. And therefore we are exhorted to be renewed in the spirit of our minde Ephes 4. 23. The will and affections were altogether froward and rebellious for all the imaginations of the thoughts of mans heart are onlie euill continually Gen. 6. 5. And there is none that requireth after God and doth good Psal 53. 3. And our indeauour vnto any holie dutie is not onely weakned and restrayned as the late Councell of Trent u Sess 5. Canone 6. hath determined but vtterly abolished for we are not fit of our selues to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But it is God that worketh the will and the deede and both according to his good pleasure Philip. 2. 13. For man vsing his free will euillie did lose both himselfe x Libero Arbitrio male vtens homo se perdidit ipsum August in Enchiridio cap. 30. and it so that none commeth vnto Christ except the Father doth draw him Ioh. 6. 44. For all are in themselues and by nature darkened in their cogitations strangers from the life of God through ignorance Ephes 4. 18. Of corrupt mindes 2. Tim. 3. 8. Vnwise disobedient deceiued c. Tit. 3. 3. Hauing hardened hearts Mar. 6. 52. Wicked aboue all things Iere. 17. 9. Therefore that many doe perish it is the due merit and desert of their sinnes that manie be saued it is the free gift of the Sauiour For that the guiltie person should be condemned it is Gods vnblameable iustice that he should be iustified it is his vnspeakable y August lib. 20. coÌ„tra Iulianum grace Wherfore not to stand longer vpon this point that one testimonie of Fulgentius may stand in steede of all God doth freely bestow grace vpon the vnworthie thereof by which the wicked being iustified he is enlightned with the gift of a good desire enabled with the power of well doing so that by his mercie preuenting he beginneth to will that which is good and his mercy following he performeth that which he willeth Therefore z Fulgentius ad Macrinum l. 1. cap. 7. 8 9. 10. 11. c. the Apostle speaketh excellently that when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercie according to his great loue hath quickned vs altogether in Christ by whose grace we are saued and hath raised vs vp together and made vs sit together in the heauenly places in Christ IESVS Ephes 2 4. 5. 6. who is made to vs of the Father iustification wisdome redemption and sanctification that whosoeuer doth reioyce should reioyce in the Lord. 1. Cor. 1. 30. Secondly this should worke in vs a feare to sinne and an earnest endeauour to seeke for the obtayning of Gods mercie esteeming it aboue our liues and all earthly things This is that which Dauids soule paused after when he had fallen by adulterie and murther for commonly one sinne tolleth on another Psal 51. 1. Haue mercie vpon me O God according to thy louing kindnesse And for it is the treasurie contayning all other blessings where that is nothing is wanting Therefore Ioseph wisheth nothing to Beniamine whom he so entirelie loued but God be mercifull vnto thee Gen. 43. 29. And in that solemne blessing of Aaron the high Priest vpon the people the Lord make his face shine vpon thee and be mercifull vnto thee Num. 6. 25. For vpon this dependeth our felicitie by this we are preserued from sinning Gen. 20. 6. receiued when we haue offended Wisdome 11. 20. prouoked to repentance so when Christ looked vpon Peter he went a Oculo misericordia oculi Domini erant vt flamma ignis Petri vt glacies ergo intuitus Domini resoluit euÌ„ non potuit Petrus in negationis tenebris manere quom lux mundi respexit Georgiê° Wirts in Harmonia Euangel forth and wept Luc. 22. 61. and accepted when we doe returne Luc. 15. 7. Therefore we are to breake forth into thanksgiuing with Praise the Lord O my soule and all that is within me praise his holie name who forgiueth all thy sinne and healeth all thine infirmities c. Psal 103. 1. 2. But mercie is with thee Further the Prophet here sheweth where this mercy is to be sought where it may be found when he saith with thee with the Lord and this manner of speech is more effectuall and more comfortable then if he should haue said But thou hast forgiuen For sometime a Tyrant may pardon an offence as Tiberius did whose nature b Suetonius in Tyberio cap. 28. notwithstanding was cruel bloodie yet regarded not infamous libels which were cast out against him and reuenged not those contumelies nor the Authours but put them off with that In a free Citie men must haue free tongues And Iulian when a Christian to whom he in scorne obiecting his blindnesse asked if his Master the Carpenters Sonne meaning Christ could not giue him sight answered him That he thanked God he had not the meanes to behold so wicked an Apostata passed c Socrates histor lib. 3. cap. 12. by that speech But here is expressed vnto vs the benefit and the fountaine from whence the benefit springeth With thee is mercy euen with thee Lord. Dan. 9. 9. Iere. 31. 34. The mercie of God which he sheweth vnto vs doth not Doctrine proceede from anie other cause but from his owne goodnes and gracious will therefore his goodnesse in that memorable gradation of the Apostle is set the
c. her sendeth for her lyeth with her killeth her husband For one sinne tolleth on another and thinketh to couer vncleanenesse in blood 2. Sam. 11. 4. While Cain giueth place to his conceiued griefe it goeth on to murther and endeth in despaire Gen. 4. 13. Therefore wash thy heart O Ierusalem saith the Prophet let not an euill thought lodge with thee all night Iere. 4. 14. for a thought t Catena infernalis mali spiritê° velociter malas cogitationes excitant per eas fortiter nos impugnant Gregorius in lib. 1. Regum cap. 13. begetteth delight delight desire desire consent consent the deede the deede custome custome defence defence despaire despaire boasting and thence followeth damnation Therefore as the Apostle admonisheth be angrie but sinne not let not the Sunne goe downe vpon your wrath neither giue place to the Deuill Ephes 4. 26. 27. resist him and he will flie from you Iames 4. 7. Wherefore let vs striue to enter in at the narrow gate Luc. 13. 24. and put on the whole armour of God that we may be able to stand against the assaults of the Deuil for we wrastle not against flesh and blood but against Principalities against Powers and against the worldly gouernors the Princes of darkenesse of this world against spirituall wickednesses which are in the high places Ephes 6. 11. 12. And auoide the occasions of euil The deuoted Nazarite is not onlie forbidden wine but whatsoeuer is belonging to it the grape fresh and dryed the cornell and huske thereof Num. 6. 3. 4. the Christian the appearance of euill 1. Thes 5. 22. the naming thereof Ephes 5. 3. For as the fire which lyeth couered in the veines of the flint if it be stroken breaketh forth so the contagion of sinne which is in our corrupt nature by offered occasions is stirred vp Wherefore let vs mortifie our members which are on the earth fornication vncleanenesse inordinate affection euill concupiscence for which things sake the wrath of God commeth vpon the children of disobedience Coloss 3. 5. 6. I haue waited on the Lord my soule hath waited and I haue trusted in his word IN all these wordes there is an Apostrophe or a turning of his speech from God whom he intreated for comfort vnto the faithfull and setteth downe vnto them what was the stay of his hope amids so many and so great trials euen the Lords word For now we walke by faith not by sight wee depend vpon the word in it we see God as in a glasse and behold him not face to face 1. Cor. 13. 12. Now this word is the promise of grace and mercy the obiect of our hope and faith for by this we learne that the holie Ghost is effectuall in our hearts and so are strengthned against all griefes and terrours whatsoeuer No true comfort is to be found in time of trouble but in Doctrine the word of God in which he hath opened his mercifull fauour vnto mankinde Therefore Dauid It is my comfort in my trouble thy promise hath quickned me Psal 119. 50. And this it doth in a two-fold respect in the tempest of temptations and in the calme of our soules In the calme of our soules and time of quiet filling our hearts with ioy and gladnesse and therefore is reckoned amongst the fruits of the spirit Galat. 5. 22. and the attributes of the Kingdome of God which ariseth from the assurance of our reconciliation and forgiuenesse of sinnes and peace of conscience Rom. 14. 17. A memorable example of this we haue in the Eunuch who being taught by Phillip of Christ of the merit of his death indued with faith and feeling the power of that doctrine sealed vp in his soule by the working of the holie Ghost went on his way reioycing Act. 8. 39. And therefore the Statutes of the Lord as their proper effects are said to reioyce the heart Psal 19. 8. And hence it is that u Ambros lib. Epist 6. Epist 41 Damascen Orthodoxae fidei l. 4. cap. 18. Gregor lib. 1. Moral cap. 21. Ambrose and Damascene following the more auncient Diuines compare the word of God to Paradise the Garden of Eden of delight in which is the tree of knowledge not forbidden but ordained for the Elect in the middest hereof Christ the tree of life to which through the guidance of the spirit and the light of the Gospell we haue free accesse There be riuers of the liuing waters refreshing the hearts of the beleeuers therin the soules of the godly are decked with gold and precious stones aboundance of heauenly graces there is that coole winde the inspiration of the holie Ghost sweetly comforting and refreshing such as be conuersant in it there is the voice of God not citing man with Adam where art thou but calling all vnto him teaching the ignorant prouoking the sinner to repentance seeking the wandring comforting the distressed raysing those that be fallen reconciling the enimies easing the burdened and giuing rest to those that be weary in the tempest of temptations for such as crie in their trouble the Lord deliuereth them from distresse he sendeth his word and healeth them Psal 107. 20. And that whether these distresses be outward and corporall or inward and spirituall Concerning the inward which be temptations for our life is a continuall warfare and we stand amongst the Deuils x Inter Diaboli gladios stamus Cyprianus de mortalitate pikes Wherefore if he suggest vnto thee that thou art a cast-away There is no condemnation to those that are in Christ Iesus Rom. 8. 1. If that thou hast many sinnes and those odious vnto God The blood of Iesus Christ his Sonne doth purge vs from all sin 1. Io. 1. 7. for he was sent into the world that whosoeuer beleeueth in him should not perish but haue life euerlasting Ioh. 3. 16. But thy saith is weake He will not breake the bruised reede nor quench the smoaking flaxe Math. 12. 20. But thou art not in the number of them whom he will vouchsafe fauour Yea it is a faithfull saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners 1. Tim. 1. 15. And the grace of God bringing saluation vnto all men hath appeared Tit. 2. 11. thou hast offended aboue the rest where sinne abounded grace superabounded Rom. 5. 20. Thou dost not in any part performe the obedience which the lawrequireth and therfore accursed but Christ hath freed vs from the curse Galat. 3. 13. Yea but therefore he layeth vpon the manyfold afflictions as testimonies of his wrath and remembrances of thy wickednesse No whom the Lord loueth he doth chastise Prouer. 3. 10. And not to stand in reckoning all particulars which are infinite Christ our Sauiour repelled the Deuill tempting with scriptumest it is written Math. 4. 7. So must we by it withstand his assaults which is the sword of the spirit and hold forth the shield of faith therby to quench
Scriptures for they beare witnesse of Christ and in them we thinke to haue euerlasting life Ioh. 5. 39. This point is fully handled by a Lib. 2. de Gratia de ciuitate Dei lib. 18. cap. 47. c. S. Austen and the sounder b Aquinas in 3. Lectura ad caput decimum Epist ad Rom. Schoolemen Thirdly here is confuted the opinion of humane merits If any suppose to make a step to heauen by them we may answere as Constantine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. hist Ecclesiast 1. cap. 10. did to Acesius a Bishop of the Nouatians Set to the ladder and climbe vp alone For woe to the best life if it be censured in iustice Therefore the Saints pray Enter not into Iudgement with thy seruants O Lord and confesse for no flesh is righteous in thy sight Psal 143. 2 for our workes be prebrum and pudor shame and reproch and our righteousnesse consisteth not in perfection of holynesse but pardon of sinnes therefore blessed is the man whose wickednesse is forgiuen c. Rom. 4. 6. For when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercy according to his great loue wherewith he loued vs euen when we were dead by sinnes hath he quickned vs and raysed vs vp together and made vs to sit together in the heauenly places with Christ Iesus that he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ for by grace are yee saued through faith not of your selues it is the gift of God not of workes least any man should boast d Aliâs non esset salus munus largientis sed merces operantis Ambrosius de vocat Gent. lib. 1. cap. 5. himselfe Ephes 2. 1. 2. 3. c. Nostra merita Christi misericordiae we must make as Bernard e Sermone 43. super Cantica saith was his vse pro aceruo meritorum fasciculum ex amaritudinibus Christi for a heape of our merits a bundle of Christs sufferings and lay them betweene our breasts for by his bloud he hath purchased vs to be a people peculiar to himselfe Tit. 2. 14. Wherefore blessed be God euen the father of our Lord Iesus Christ who hath blessed vs in all spirituall blessings in heauenly thinges in him c. by whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Ephes 1. 3. 7. 8. And he shall redeeme Israel from all his iniquities Of the Authour of this redemption we haue heard Now the subiect redeemed is Israel that is the number of the faithfull to whom this benefit doth belong Hereof it necessarily followeth that Christ hath payed vnto Doctrine his Father the price for the sinnes of man The vertue whereof albeit in respect of the merit and power be infinite and so sufficient for the redeeming of ten thousand worlds if there were so many yet in respect of the counsaile of God and the euent is effectuall only vnto Israel to the Elect. And in appeareth thus First for whom the sonne of God did not pray for them he did not offer himselfe These two can not be seuered parts of his Sacerdotall office but he prayed only for the Elect and for them offered him selfe and reconciled them to the father Iohn 17. 9. 19. Ephes 5. 25. Therefore to them alone not to others doth saluation appertayne which hee hath purchased Secondly if it be true that he payed the ransome and dyed for all indifferently and effectually then should not his death be beneficiall to them for whom he dyed For it doth not profit the reprobate who shall be punished with eternall perdition from the presence of the Lord and from the glory of his power 2. Thes 1. 9. whose doome is pronounced by Christ Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels Math. 25. 41. Thirdly put this as graunted that all men none excepted before and after that Christ dyed be through his bloud truly and vndoubtedly receiued into the fauour of God Then hereof wil follow many dangerous consequents which doe ouerthrow the groundes of Christian religion For then no originall sinne nor guilt thereof the whole off-spring of Turks Infidels and Pagans should be borne in fauour and acceptance with God and those saued who are not in the couenant of grace But the Scripture teacheth vs that by the offence of one the fault came vpon all to condemnation Rom. 5. 18. and are by nature the children of wrath Ephes 2. 3. taken aliue of the Diuell to doe his will 2. Tim. 2. 26. already condemned because they beleeue not in the name of the only begotten sonne of God Ioh. 3. 18. Aliants from the common wealth of Israel strangers from the couenants of promise and haue no hope c. Ephes 2. 12. Therefore all and only the faithfull are partakers of the fruits and benefits of Christs death and resurrection of free iustification with God of quickning from the death of sinne and the body and at the last of immortall life and endlesse glory For these alone heare the word of Christ and beleeue Ioh. 10. 28. are iustified by faith are reconciled to God and haue peace through our Lord Iesus Christ Rom. 5. 1. are regenerate by the holy Ghost are raysed vp to a new life in Chist and haue their hearts purified by faith Rom. 6. 4. Acts 15. 9. And lastly these be they who sleeping in the Lord Iesus God shall rayse from death and bring with him that they may enioy life and glory eternally in heauen 1. Thes 4. 14. Math. 25. 31. Ioh. 3. 16. Secondly this is that truth which the Ancient Fathers haue taught and constantly professed So Chrysostome f In 9. caput Epist ad Hebraeos homilia 17. expounding that of the Apostle Hebr. 9. 28. Christ was once offered to take away the sinnes of many propoundeth the question Why of many not of all and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all beleeued not If thou doest not beleeue Christ did not descend Christ did not suffer for thee As Ambrose g Lib. 4. de fide ad Gratianum cap. 1. instructeth the Emperour Gratian. The authour of life gaue himselfe to death for the life of the Elect. Gregory h Pro electorum vila vsque ad mortem tradidit se author vitae Homil 2. in Ezechielem so teacheth the people Infinite are the authorities of Augustine but that of all other is most pregnant where handling that demonstratiue proofe of the free and inestimable mercy of God i Tractatu 45. in Euangelium Iohannis towards vs. Rom. 8. 32. in that he spared not his owne sonne but gaue him for vs all demaundeth which all and satisfieth his owne doubt Euen for vs whom he hath soreknowne whom he hath predestinate whom he hath iustified whom he hath