kind of mercy to put men to death quickely This Martyrdome of mortification God doth highly prize without that other which is by effusion of blood this must goe before that and that without this is of no worth nor deserues the name of Martyrdome at all Whose Martyrdome shall I dare to compare with the various hideous and tedious sufferings of holy Iob The best is this contention for immortalitie will not onely be mortall but soone at an end The Martyrs of both sorts so I tearme them because they dye in and for thee shall haue fulnesse of felicity to satiate their largest desires for they both shall haue both ioy without measure and life without end they shall both enioy abundance of pleasures at thy right hand for euermore The summe of all is I must drench and drowne my sinnes and the corrupt affections of my wicked heart in the sea of sorrowfull repentance and then my soule will nimbly and swiftly swim to the land of promise and hauen of happinesse They that will offer this sacrifice their hearts must fall from the high mountaine of pride downe into the lowest valley of humiliation and they must bee bruised with the fall pained with the bruise I will present an humble bruised and sorrowfull heart vnto thee Thou O Lord art nigh to them that are of a contrite spirit who speake to thee in bitternesse their soule who crye like the Draggon and Ostriche for griefe of their sinnes committed They who cry De profundis out of the deepe are not in the deepe their very crye reares and raises them vp Thine eare is within mans heart thou perceiuest the hearts first relenting before it come to the tongues relating I did purpose and say within my selfe I will confesse my sinne and thou tookest notice thereof and forgauest the iniquity of my sinne Thus saith the High and lofty One that inhabiteth eternity whose Name is holy 〈◊〉 dwell in the High and holy place with whom with him that is of a contrite and humble spirit to what end to reuiue the spirit of the humble and to reuiue the heart of the contrite ones Thou wilt not despise nay thou wilt highly prize graciously receiue 〈◊〉 and comfort thou wilt giue them beauty for ashes the oyle of ioy for mourning the garment of gladnesse for the spirit of heauinesse As a bone in the arme or legge once broken and being well set againe growes stronger then if it had neuer beene broken so our hearts being well and soundly healed by true repentance of the sores and bruises of sinne become more firme and stable then euer they were before Thus my foule fall becomes foelix culpa I am after a sort happy in my vnhappinesse for out of my great misery through thy greatest mercy a greater happinesse doth arise then euer I felt before 18 O be fauourable to Sion for thy good pleasure HEE that prayes to thee must not pray for himselfe alone Howsoeuer hee beginne with prayer for himselfe when he hath gained some interest in thee for himselfe hee may the sooner preuaile for others hee must end with prayer for thy Church hee must not end till hee haue recommended the whole Church in his prayers vnto thee He that is a liuely and feeling member of that mysticall body whereof thy Christ is the head must pray for the whole body As in the naturall body the heart feeles the akeing of the head and the head the oppression of the heart the heart and head both doe resent a fellon in one of the fingers and the gowt in one of the toes the stomacke simpathizeth with the braine and the braine with the stomacke so and much more is it in the mysticall body True Christians are like those Twynnes who are reported to haue wept and laughed slept and waked liued and dyed together They must weepe with them that weepe mourne with those that lament suffer hunger thirst nakednesse and imprisonment with others their brethren afflicted with such crosses participate with them in all their miseries and aduersities what soeuer Captaine Vriah mine honest seruant could say The Arke and Israel and Iudah abide in Tents and my Lord Ioab and the seruants of my Lord are incamped in the open field and shall I then goe into my house to eate and drinke and lye with my Wife While they are in ieopardy I cannot be in iollity while they liue in feare I cannot enioy security Wherefore be fauourable to Sion to thy Church and chosen I being one of them must abide one and the same fortune and condition with them This is that vnion of the Saints in thy Christ that communion of them among themselues which cannot easily bee comprehended much lesse fully expressed and yet must it bee constantly belieued and will be in some measure continually resented The Church is represented by the name of Sion Sion the holy Mountaine in Hierusalem which thou louest from whence thy lawe should come and where thou wilt dwell for euer Iehouah hath chosen Sion and desired it for his seate and said This is my rest here will I sit euen to perpetuity But besides this generall I acknowledge my selfe tyed by a speciall obligation to pray for Sion for there was no let on my part but that the whole kingdome of thy Christ might haue fallen to the ground for I being raised from the dunghill to the Diadem from the Parke to the Pallace from following the Ewes great with young to feede thy people and anoynted King to the end I should gather thy Church together by my Apostasie haue scattered and wasted it so farre forth as there is great cause to feare the vtter ruine and desolation thereof Wherefore by force and in remorse of conscience I beg for the sustentation and preseruation of thy Church through thy free and vndeserued mercy Thou O Lord art the onely founder of this choise Company and corporation As out of thy loue onely thou didst single and select them from other refuse people before the foundation of the world as by the same loue thou hast supported and preserued them amids all dangers and disasters euer sithence so I beseech thee still to continue thine ancient accustomed and affectionate fauour to them Let not my vnhappinesse impeach their happinesse let not the darke and foggy mists of my wickednes ecclipse the light and luster of thy countenance towards them let them be still as deare vnto thee as the apple of thine owne eye doe not spill them for my faults but spare mee and them for thine owne sake Thou doest often and mayest alwaies punish the people for the sins of their Princes Wherefore I beseech thee not onely to pardon my sins to my selfe but to be fauourable to my people also and not to suffer them to smart and suffer for my offences It is I that haue sinned and done euill indeed but as for these sheepe what haue they done let
grieuous and irkesome will the damage and disgrace be to euery or any of these respectiuely Thou O God art our Master and to serue thee is to raigne with thee Thou art our Father and what greater preeminence then to bee the Sonne of God Thou art our King and to be in subiection to thee is our chiefest dominion How then doth it concerne me being an vnfaithfull Seruant a prodigall Childe and a trayterous Subiect to beg earnestly of thee my bountifull Master my louing Father my gracious Soueraigne that thou wilt not take away thy 〈◊〉 banish me from thy fight nor expell mee from thy Courts As the soule doth excell the body and the 〈◊〉 the flesh beyond proportion so the one losse is incomparably greater then the other Thou O God art present with me by thy good Spirit and so long as I haue this Ghest in my soule I haue the fruition of thee and thy presence wherefore suffer not this noble Ghest to be dislodged and taken from mee Thou and thy Spirit are vndeuided companions If thou cast me from thy presence thou takest thy holy Spirit from me and if thou takest 〈◊〉 Spirit thou takest thy selfe from me I doe yet enioy thy presence in a sort I behold thy countenance though full of anger I feele thy Spirit within mee though sad and grieued for I find contrition in my heart confession in my mouth and confusion in my face for my grieuous offences I hate my sinnes and my selfe for my sinnes This smoake cannot ascend but from that fire of thy Spirit this fruit cannot grow but from that roote of repentance Howbeit when I behold the vglinesse of my offences with an vnpartiall eye and consider how hard harsh a thing it is for Purity and Holinesse to dwell or abide with wickednesse and filthinesse I tremble and quake in an awefull feare that thou wilt as iustly thou mayest depriue me of thy gracious presence and bereaue mee of thy blessed Spirit Lord thou art in all things by thine Essence thou art in all places and at once by thy Power and presence I may well bee asked Whither wilt thou flye from his Spirit or whither wilt thou goe from his presence c If thou shalt say The darkenesse shall couer me euen the night shall bee light about thee Yet thou canst and wilt cast me from thy presence and withdraw thy holy Spirit from me if I be settled vpon the dregs of my sinnes without remorse in contempt of thy Maiestie and abuse of thy mercie If thou in thy iust iudgement and wrathfull indignation abandon mee from thy presence thou castest me out of thy prouidence and protection thy blessed Spirit doth quite desert mee I am banished out of the land of the liuing into the Desert of desolation which is without the compasse of the whole Vniuerse that thou didst create and d'st vphold In that case happy were I to bee no more but I shall be most vnhappy to bee and continue helpelesse and hopelesse in endlesse misery Thy holy Spirit is by a speciall title stiled The Comforter by excellencie because all other comforters and comforts are cold and vncomfortable without and beside it I haue I confesse with griefe many times checked this Spirit when it hath presented good motions to my minde and good desires to my hart I haue grieued it exceedingly while I carelesly neglected and stubbornely refused the good counsell it ministred vnto me Howbeit sithence without this Comforter I must bee for euer comfortlesse in the depth of discomfort I 〈◊〉 thee not to take vtterly and finally thy holy Spirit from me Thy gifts O Lord are without repentance therefore I trust I shal neuer be without repentance whō thou louest once thou doest euer loue if thou begin thou wilt perseuere to loue Although I doe not alwayes feele the graces of thy Spirit in my sinfull soule yet I shall 〈◊〉 trust haue 〈◊〉 euer because once I had them My sinne may take away the sence and 〈◊〉 for a while but not the interest and property if I may so say which I haue in thy blessed Spirit Which notwithstanding the fruition of this Spirit being so precious and the losse of it so inualuable I cannot but in feare and anxiety of soule instantly pray that it may not be taken from me Although the seed of thy Word whereby I am begotten againe to a liuely Hope be immortall and incorruptible yet it is so choked with the weeds of fleshly desires so intangled with worldly allurements it lyeth so buried in the furrowes of my hard and stony heart as I may much doubt and in a manner distrust the shooting and springing of it vp againe without an extraordinary influence of thy heauenly grace which cannot descend vpon me vnlesse my humble and earnest prayers ascend vp to thee Wherefore retaine mee O Lord in thy fauour and permit thy blessed Spirit not onely to soiourne for a season but to remaine continually with me Let me so keepe a doore in the Sanctuary of my soule which is one of thy Courts as I may neuer suffer this Ghest to goe out of it 12 Restore vnto mee the ioy of thy saluation and vphold mee with thy firme Spirit or stablish mee with thy free Spirit I Doe not say Giue mee what I neuer had but restore vnto mee what I had and haue lost by mine owne fault and folly It is a greater fauour to restore then to giue in as much as it is a greater vnhappinesse to lose a Iewell which I had then neuer to haue had it Priuation is a greater punishment then want It is the height of misery to haue beene happy To come out of darknesse into light out of sicknesse into health out of perplexity into security out of sorrow sadnesse into ioy and gladnesse and so by the contrary to come out of cheerfulnesse into pensiuenesse sets out more liuely and causes to be felt more sensibly both the one and the other condition One contrary is a foyle vnto another We then make the tru est valuation of thy greatest mercies O Lord when we are for a time depriued of them which is one speciall cause why thou takest them from vs that by the want we may learne the worth of them and shew our selues accordingly thankefull because thou diddest vouchsafe vs the fruition of them so long and much more ioyfully imbrace and charily preserue them when thou pleasest to restore them to vs againe For as the eyes cannot discerne a goodly obiect when it is held close vnto them but when it is remoued in some distance so our vntoward vnthankfull hearts cannot iudge of the excellency and sweetnesse of present graces but when they are withdrawne a while from vs then doe we more cheerefully behold and fully obserue the riches of thy bounty mercy in them This ioy of thy saluation consisteth in an assured
thine hand bee on mee and my Fathers house but not on thy people that they should bee plagued Let not the contagion of my corruption spread vnto them let not the punishments which I their head haue deserued fall vpon their heads be fauourable to them howsoeuer thou be displeased with me I doe acknowledge that looke how farre Kings do exceed other men in place and dignity so farre doe their sinnes surpasse other mens sinnes in quality Their sinnes though lesse in their owne nature are greater by reason of their persons they are crying capitall and sinning sinnes Wherfore it behooues me to repent more deepely to pray more earnestly not onely for my selfe but for my people also whom I haue scandalized by my ill example and exposed as much as in mee lay to thy heauiest vengeance For thy good pleasure in thy good pleasure according to thy good pleasure I can propound no other motiue to induce thee I can name no Saint nor Angell in heauen for whose 〈◊〉 I should intreate thee Therefore for thy good pleasure be fauourable to Sion No sacrifice either without or within mee is sacred enough no sincerity in my thoughts no holinesse in my words no vprightnesse in my actions is of power to merit the least grace from thee I for my selfe and as Procurator for thy Church doe renounce all right disclaime all desert by meanes of any 〈◊〉 all of these It is thine own louing kindnesse that must ouer come thee There is no reason of thy loue but thy loue no reason of thy good will but thy good pleasure Stat pro ratione voluntas Thy will is perfect iustice stands for a law Thou art not only louing but loue it selfe for thou didst loue thy Church and chosen first thou didst not chuse them worthy but by chusing didst make them worthy to inherit thy Kingdome thou didst loue them gratis freely Grace is not grace any way vnlesse it be free and gracious euery way without any precedent merit or so much as loue on our parts Build thou the walls of Ierusalem I pray as for thy Church so for thy Common-wealth Sion thy Chuch Ierasalem thy Citty Sion thy holy habitation Ierusalem the mother City of the Kingdome of Israel I haue done wrong to both and therefore desire to make reparation to both That I can in no wise make but by thy gracious fauour vpon mine humble and earnest supplication Ierusalem though a City of peace as the word Salem imports yet must bee prepared and fortified for warre It must haue Castles Towers and walles to defend them against the encounters of their enemies which are many and mighty There be walls of this City which the world sees not for thou O Lord art a wall of brasse about her and a wall of fire to consume her foes thine Angels pitch their tents about her Inhabitants Shee hath also visible walles framed of a number of liuely stones which being first rough are hewne by affliction in the quarry of this world squared by repentance and cemented by loue and so pollished and made fit for the heauenly Ierusalem that truly glorious City But I will not pray onely for the defence and safety but also for the peace and prosperity of the earthly Ierusalem O pray for the peace of Ierusalem they shall prosper that loue her peace bee within her walles and plenty within her pallaces because of my brethren neighbours and companions for the loue I beare them out of naturall affection and ciuill respect I pray for Ierusalem but chiefely and mainely for thy House sake O Iehouah This house is the heart of this body it puts life into all the outward parts and members thereof and in a 〈◊〉 relation though not in like proportion those outward parts doe guard and defend and cherish his heart Thine Israel must needes be in much affliction and reproch whiles the walles are vnbuilded Thou hast forbidden thy people to offer in euery place There thou art well pleased to haue thy name called vpon I haue much battered these walles I haue made large breaches in them by my haynous offences O Lord I beseech thee who art the Arch-builder to re-repaire these breaches to build vp these walles that Ierusalem may continue in safety and 〈◊〉 in prosperity not 〈◊〉 a few moneths or 〈◊〉 but euen till the comming of thy Christ. Sion is the ioy of the the whole earth not only all the creatures but all other men also are created 〈◊〉 and disposed for her good For thy loue of them I must loue them for I cannot loue thee vnlesse I loue thy spowse in whome thou delightest which is mystically yet really one flesh with thee I pray for fauour to Sion in the first place for building the walles of Ierusalem in the second place for good to the Kingdome in regard of the good that will thereby accrew to thy Church the prosperity whereof is the the prime obiect and last complement of my desires Then when thou art become fauourable to Sion thy Church and chosen when the place is builded which thou hast singled out for thy seate and seruice then wilt thou accept and the people offer their sacrifices inward and outward vnto thee This correspondency and restipulation as it were betweene thee and thy people that they shall offer cheerefully and thou graciously entertaine their seruices is the foundation and height of true felicity But they must be right sacrifices or the sacrifices of righteousnesse such as are required by thee and in faith tendred vnto thee else will they not hit the marke whereat they ayme For it is not the deede done alone that will auaile or worke any good effect it is not enough that the thing that is done bee good but it must bee well done also Bonum benè the Noune without the Aducrbe is of no value or vertue at all The burnt offerings of beasts and birds and other things wholy giuen vp in fire by the Priests and consumed to Ashes the other oblations of peace and thankesgiuing made by the Laity according to thy prescription though thou do not esteeme them at all when they are disioyned from an humble and penitent heart yet being happily conioyned consorted together will be most gratefull and highly pleasing vnto thee They shall offer Bullocks vpon thine Altar and there slay them which is the signe figure they shall withall tender the calues of their lips in praises and prayers which is the substance and body thereby repesented Thy Christ as their high Priest shall offer himselfe the sasacrifice and vpon him as their Altar they shall put their Incense of heartie deuotion by that meane to become sweet smelling in thy nostrils Hee shall be the Priest the Sacrifice Altar all in all himself To him be all honor and glory c. A SVMMARY PRAYER FRAMED OVT OF the Psalme and Meditation together O Most powerfull wise and mercifull God who hast created all
a greater cannot be bestowed vpon the soule of man whiles it is confined within this valley of teares inclosed within this bodie of death And because through the frailty of my flesh and the fraud of Satan I am so prone to recidiuation and backe shding so ready to fall away from thee euen 〈◊〉 many Apostasies pardoned vnlesse I be still vpheld and supported giue me thy free spirit that 〈◊〉 may cheerefully thy firme spirit that I may constantly accomplish thy blessed will and 〈◊〉 in 〈◊〉 good duties that 〈◊〉 〈◊〉 vnto me And for that thankefulnesse is the best returne for benefits receiued and the strongest meanes to purchase new fauours giue mee grace as to promise so to performe gratitude euery way and euermore highly to esteeme and zealously to affect the reducing reclaiming and conuerting of sinners and impious persons those that erre in their religion or conuersation or both as the most acceptable seruice that can be done vnto thee vpon earth Teach me to vse all earnest compellation and powerfull insinuation to winne thy fauour againe when I haue forfeited it by committing some grieuous sin especially quicken mee by faith to make a particular application and appropriation as it were of thy saluation to mine owne soule which pious presumption and holy ambition thou art well pleased withall Giue me grace with the deepest straine of my hart and the loudest tone and tune of my voyce to magnifie thy marueilous goodnesse Though I be lesse then the least of thy mercies yet teach me in duty and discretion for more bountifull fauours to returne more plentifull praises If I be deliuered from a crying sinne I ought of congruence to sing aloud of thy iustice which giuing assurance of thy mercy by performance of thy couenant of grace cannot but produce an exultation of the heart and an exaltation of the voyce and tongue in the celebration of thy iust praises But alas how can I make that poore returne for thy rich mercies which mee thinkes I ought to vowe and promise When all is done I must therein also craue thy blessed assistance that thou wilt be pleased to open my lips and to vntie my tongue strings I must owe thee for that grace also and goe on thy score euen for those praises which onely by Eccho I resound vnto 〈◊〉 Blessed be thy name O Lord who in my deepest distresse and heauiest condition for my sinnes when I seeke for ease and reliefe tellest mee the meanes whereby thine anger may be appeased and thy fauour redeemed Thou requirest no sacrifice that with labour and charge should bee purchased abroad but such as is or should be at home and within me thou expectest no other satisfaction from me but the humiliation of my proud heart and the sorrow of my rebellious soule O wonderfull goodnesse O vnspeakeable mercie What more fauourable termes can be deuised or propounded then that thou wilt accept my submission and reconciliation so as I will aske thee forgiuenesse humbly and freely professe and expresse effectually mine hearty repentance for the manifold sinnes I haue committed against thy divine Maiestie Out of the the apprehension of this louing kindnesse and tender compassion if there were nothing else I ought to melt into teares of griefe breake my heard hart bruize my obstinate spirit which haue transported me so farre and plunged me so deepe into thy displeasure O Lord inable mee whom thou hast ordained a Priest for this purpose to offer daily and duly this acceptable sacrifice vnto thee which I should the more willingly present because it no way intends the destruction of my body but the correctiō of my soule I am only to slay my sensuality to quell my vnruly affections and subdue them to thy holy will for mine own good not to impech nature but to increase grace and for my better incouragemēt to this mortification thou art graciously pleased to vse this protestation that If I iudge my selfe thou wilt not iudge me if I chastise my selfe thou wilt not condemne mee if I execute my owne iust and vnpartiall sentence against mine owne heart the capitall offender thou wilt fauourably spare and mercifully pardon mee for euer O Lord I pray not for my selfe alone but for thy whole Church wheresoeuer dispersed howsoeuer distressed vpon the face of the earth As I pray that thou wilt bee mercifull to mee particularly so I beg also that thou wilt be fauourable to Sion vniuersally Being a member of that mystical body whereof thy Christ is the head so long as I haue spirituall life in me I cannot but resent such afflictions as any of thy chosen do sustaine ô Lord I pray thee for Ierusalem the kingdom wherein I liue that peace may be within her walls prosperity in her palaces I cannot but out of honest affection wish well to my brethren neighbours and companions that their persons may be protected their walls of wood or stone reedifyed fo often as neede requireth that not for necessity onely but for comelinesse also But I must still professe that I regard the Case for the 〈◊〉 sake which is compassed therewith the Common-wealth for thy house and that portion of thy Church that is preserued therein I respect chiefely Sion thy darling and the ioy of the whole earth My precious goods are imbarqued in that ship What fortune betides them I am contented shall befall me I will sympathise reioyce and mourne with them vpon all occasions I doe acknowledge no neerer affinity no deerer consanguinity no better fraternity then is Christianity nay my spirituall kindred is of more esteeme with mee 〈◊〉 any naturall or legall coniunction whatsoeuer O Lord shew thy fauor to Sion for thy good pleasures sake shee hath no other motiue to induce thee no other mediator to intercede with thee Bee gracious to her for his sake in whom thou art well pleased Be pleased of thy selfe thine owne goodnes for thy selfe thine owne glory to shew this loue vnto thy Spouse though foule in her owne nature yet faire by thy gracious acceptation These graces O Lord which I begge zealously for my selfe and others I beseech thee to grant mercifuly that I may 〈◊〉 thee with prayse and prayse thee with loue that I may thankefully acknowledge thy gracious goodnesse and in testimony thereof render vnto thee all honour and glory all manner of prayses and thankes all the dayes of my life euen for euer and euer Amen FINIS Bern. ad frat in Mon. Tertul. de Paenit Aug. in 〈◊〉 51. Chrysost. in hunc Psalmum Psal. 103. Melius impressum quà m expressum innotescit In his non capit intelligentia nisi quantum attingit 〈◊〉 Bern. in Cant. 3. Qui non gustauerit non intelliget quà m 〈◊〉 sapit mel Aug. in Psal. 30. Rom. 5. Miserationum Dei nec magnitudo mensurari nec multitudo numerari potest Basil. Ierem. 31. Psal. 38. Iob. 7. Iohn 13. Rom. 12. 〈◊〉
Ut liberiùs 〈◊〉 〈◊〉 ignorant Bern. de grad humi Nemo est 〈◊〉 insanabilior qui sibi sanus 〈◊〉 Greg. in 〈◊〉 Initium salutis notitia 〈◊〉 Qui peccarese nescit corrigi non vult 〈◊〉 Frustrà medicantis auxilium expectat qui valnus non 〈◊〉 〈◊〉 Non 〈◊〉 scire quo modo morbos curare conueniat qui vnde hi sunt ignorat Cornel. Cels. de Re 〈◊〉 lib. 〈◊〉 〈◊〉 coelo descendit c. Gen 6. Chrysol Rectum index sui 〈◊〉 〈◊〉 Gen. 4. Peccatores somniantibus similes Ioan. Her Insepulta sepultara Peccata non nocent si nō placent August de temp Job Meum cognoscere Meum agnoscere Tuum ignoscere August Explorandum 〈◊〉 Implorandum 〈◊〉 Syst. Omne sub regno grauiore regnum est 〈◊〉 Chrysol Fac illum 〈◊〉 〈◊〉 quem 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 Chrysol Chrysost. Confessio peccati est professio desinendi Hilar. Seneca Reatus redundat ad iudicem si Poena percellat innoxium Chrysol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi homini Deus placuerit Deus non erit Homo iam Deo propitius esse 〈◊〉 Tertul Apolog. Peccatum poena peccati causa peccati Aug. contra Iuli. 〈◊〉 Chrysost. Aug. 〈◊〉 〈◊〉 14. 〈◊〉 〈◊〉 Sapiens 〈◊〉 Deus est 〈◊〉 fractumnon recipiet 〈◊〉 Bernard de gradib obed Iob 36. 〈◊〉 〈◊〉 〈◊〉 meretur quà m amicum simuans inimicus 〈◊〉 de Conuers cap. 27. Tota vita honi Christiani est sanctum desiderium Aug. in 〈◊〉 〈◊〉 〈◊〉 tota posita est in voluntate faciendi bona Lact. 〈◊〉 l. 6. Melius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auri 〈◊〉 〈◊〉 〈◊〉 in Cantic Nec vinum 〈◊〉 etsi fecem habeat 〈◊〉 aurum quamuis 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 Voluntas pro facto 〈◊〉 〈◊〉 Ep. 77. 〈◊〉 Iuris Res mira ille viuit 〈◊〉 〈◊〉 homicida Illa casta tu tamen 〈◊〉 Aug. de verb. Dom. Nisi fortè putetur in 〈◊〉 quà m in bono c. Nos etsi 〈◊〉 minus diligimus quá 〈◊〉 diligimus 〈◊〉 qu 〈◊〉 valemus 〈◊〉 〈◊〉 vt à 〈◊〉 〈◊〉 〈◊〉 vnde amplius diligamus 〈◊〉 Epist. 85. 〈◊〉 5. 6 〈◊〉 〈◊〉 14 21 30. Mal. 1. 14. Leu. 14. 22 30 31 32. 2. Cor. 8. Quic quid vis non potes 〈◊〉 Deus reputat Aug. Gen. 4. Si 〈◊〉 〈◊〉 ea quae 〈◊〉 merita nostra sunt spei quaedam seminaria bernard de 〈◊〉 lib. arbit Si non dilexisset 〈◊〉 〈◊〉 〈◊〉 amicos Sicut nec quos 〈◊〉 essent si non dilexisset qui nondū erant Bern. in Cant. 20. Qu 〈◊〉 〈◊〉 inuenit neminem saluat nisi quem 〈◊〉 idem de 〈◊〉 li ber a. b 〈◊〉 10. Arra potius quà m 〈◊〉 quia 〈◊〉 〈◊〉 arra 〈◊〉 August de 〈◊〉 Apost Pignus donum est verbo 〈◊〉 vt Iureconsulti nec potest esse sine pacto pignus Ipse vt diligeretur dedit qui non dilectus dilexit Aug. in Joan. Psa. 119. 6. Psal. 64. Psal. 32. Psal. 32. 11. Cathedram in Coelo habet 〈◊〉 docet August Sol non omnes quibus lucet etiam calesacit Sic sapientia 〈◊〉 quos docet 〈◊〉 sit facien dum non 〈◊〉 accendu ad 〈◊〉 Bern. in Cant. Non 〈◊〉 sapientem sed timor facit quia afficit Grego Nunquam nimis dicitur quod nunquam satis dicitur Lingua sequitur dentem dolentem Vbidolor ibidigitus Ex. 12. 22. Leu. 14. 6. Num. 19. Prouerb Vermis non homo Omnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Hug. Card. Lorin in Psal. 51. Iob 9. 30. Ier. 13. 23. Esay 1. Reuel 7. Esa. 63. Num. 12. Nulla vxor proprio marito deformis 〈◊〉 Nigra formosa Cantic 1. 5. Potest esse radix sine 〈◊〉 stipes sine fructu sed nec stipes nec fructus sine radice Mat. 9. 2. Psal. 35. 3. 〈◊〉 antequam nati Bern. Iob 15. 16. 〈◊〉 redditur arra 〈◊〉 〈◊〉 Bernard Gaudium in praesenti exhibitione Gaudium in futurâ expectatione Et res plena gaudio 〈◊〉 Idem Gaudium in fine sed gaudium sine fine Bernard Iob 15. 35. Esa. 57. 20. Psal. 4. Cùm de transitorijs 〈◊〉 〈◊〉 non poterit non transire laetitia 〈◊〉 ijs de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis 〈◊〉 de Temp. Exod. 7. 〈◊〉 Psal. 32. 〈◊〉 〈◊〉 〈◊〉 Deut. 32. Psal. 23. Psal 27. 8. Duo nomina Homo Peccator August Chrysol Chrysol Chrysol August in Psal. 103 〈◊〉 a diligentis Leuit. 〈◊〉 1. Sam. 15. Simulata aequitas non est aequitas sed duplex iniquitas quia 〈◊〉 simulatio August in Psal. 63. Amos 4. Psal. 115. 1. Cor. 15. Primum 〈◊〉 Arist. Psal. 42. Psal. 84. Psal. 1 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 1. 〈◊〉 31. 3. Semel 〈◊〉 semper 〈◊〉 Mulier soetum conceptum non semper molitantem 〈◊〉 vbi tamen semel iterum 〈◊〉 〈◊〉 se esse non ambigit Spin. de 〈◊〉 〈◊〉 1. Pet. 1. 23. Tertull. de poenit Quid boni sanitas habet languor ostendit Hier. Gratior est reddita quā retenta sanit as Post tempestatem dulcior serenitas Quint. Desiderata dulcius obtinentur August de Verb. Dom. Quoniam ob bona 〈◊〉 gratias Deo non agimus necessaria nobis est priuatio vt quid habutrimus sentiamus Basil. Plus sensimus quod habuimus postquam habere desinimus Hier. in Consol. 1. 〈◊〉 5. 16. Rom. 8. 15. Ex. 13. 13. Onerat nos Deus 〈◊〉 quando 〈◊〉 〈◊〉 Aug. in Ps. 〈◊〉 iniquorum 〈◊〉 〈◊〉 quia tales 〈◊〉 Bonum naturá sui diffusiuum Naturalis opus viuen gignere sibi simile Arist. Homines malunt exempla quā verba 〈◊〉 act 〈◊〉 ver sap Validior 〈◊〉 〈◊〉 quà m oris oratio Greg. Regis ad exemplum nec sic inflectere 〈◊〉 〈◊〉 edicta valent ac vita regentis Claud. Habent opera suam linguam Author de dupl martyr Sinne of infirmity Rom. 6. Vitia catenata inter se. 〈◊〉 in lib. Sapient Sinne of presumption Volo te praesumere ne diffidas 〈◊〉 praesumere ne torpescas Bern. Ep. 87. Psal. Bernard Psal. 101. 1 Absit vt redundantia clementiae coelestis libidinem faciat humanae temeritatis Tertul. de poenit Prauicordis est ideò 〈◊〉 esse quia Deus bonus est Bern. in Cantic Qui 〈◊〉 poenitenti veniam non 〈◊〉 〈◊〉 〈◊〉 August Psal. 34. 15 Psal. 2. 11. Sinne of Desperation 〈◊〉 1 3. Facilè impetratur quod filius 〈◊〉 Tertul. de 〈◊〉 Esa. 49. Tam pater nemo tam 〈◊〉 nemo 〈◊〉 depoenit Iob 19. 25. 〈◊〉 16. 1. Rom. 8. 31. 〈◊〉 variata 〈◊〉 non fides August in Psal. 51. 2. Cor. 6. Ezek. 18. Esa. 1. Gen. 4. August Job 13. 15. August in Psal. 51. August ibid. August in Psal. 51. Chrysost. in Psal. 51. Nec enormitas criminis nec extremit as temporis Inter pontem fontem Sera 〈◊〉 〈◊〉 vera Psal. 48. 1. 95. 3. 〈◊〉 2. Verse 9. Leuit. 7. 26 27. Psal. 3. 8. Psal. 95. Debitorem se fecit deus non accipiendo Sed 〈◊〉 〈◊〉 c. Augus Psal. 25. 10 Psal. 132. 11. Ezech. 33. 11. O nos soelicis quorum causd Deus iurat O nos 〈◊〉 si nec Deo c. Tertul. 〈◊〉 Quid retribuam Psal. 116. 12. Inuenit 〈◊〉 aliquid Aug. Iob 22. 2. 1 Cor. 4. 7. Psal. 103. 〈◊〉 cont Mar cio 〈◊〉 50. 〈◊〉 PP 〈◊〉 〈◊〉 〈◊〉 Aug in 〈◊〉 Omnis quē poenitet rixatur secum Aug. in Psal. 33. Peccatores vindica 〈◊〉 exige de te poenas crucia teipsum c. Aug. in Psa. 140 Currat poenitentia 〈◊〉 〈◊〉 sententia Cbrys. In quantū tibi non peperceris in tantum tibi Deus parcet Tertul. de poenit Exod. 32. Tertul. de poeniten 〈◊〉 Nerue curuabitur arcus Igne Chalibs Adamas Sanguine corde Deus Mantuan Hostia 〈◊〉 ctatur viuit Crysol in 12. Rom. Sicut offerri iussit sic non 〈◊〉 occidi Chrysol Cyprian de dupl 〈◊〉 Genus 〈◊〉 〈◊〉 cito occidere Seneca Morsque minus poenā quam mora 〈◊〉 〈◊〉 Maxim Eleg. Non Mar 〈◊〉 Sola sanguinis effusio consummat nec solam dat Palmam exustio illa 〈◊〉 Multi ducunt 〈◊〉 in 〈◊〉 Aug. Auth. de dupl Martyr Iob. 30. 29. August in Psal. Psal. 32. Esay 57. Esay 61. 3. Firmior est fides quam 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 5. Psal. 132. 14. Saluian Saluian Non Elegit 〈◊〉 sed c. Aug. Quare gratia quia gratis datur Quare gratis datur quia merita tua non 〈◊〉 sed beneficia Dei te 〈◊〉 Aug. in Psal. 30. Haue mercy vpon me O Lord c. 〈◊〉 〈◊〉 〈◊〉 c. I know my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I was borne in iniquity c. Behold thou louest truth in the 〈◊〉 c. And in the 〈◊〉 of my heart c. Purge mee with Hysop c. 〈◊〉 〈◊〉 and I 〈◊〉 be 〈◊〉 c. Make mee to heare of ioy c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes c. Create in me a cleane heart c. Renew a right spirit within me c. Cast me not away from thy presence c. Take not thy holy spirit from me c. Restore vnto me the ioy of thy saluation c. Vphold me with thy free or firme spirit Then will I teach 〈◊〉 c. Deliuer me from bloud c. Thou God of my saluation c. I will sing aloud of thy righteousnesse c. O Lord open thou my lips c. The sacrifices of 〈◊〉 〈◊〉 c. A broken and a contrite heart c. Be fauourable to Sion c. Build 〈◊〉 the walls 〈◊〉 Ierusalem c. For thy good 〈◊〉 c. Then 〈◊〉 thou accept c.