of compunction So Moses expostulateth vehemently with Aaron for making the golden y Bernardus in Cantica serm 44. calfe Exod. 32. 21. Elias is not afraid to set before Achabs eyes both his exorbitant sinnes and the heauy wrath and vengeance of God for the same 1. King 21. And Iohn the Baptist telleth Herod Antipas boldly that it was not lawfull for him to haue his brothers wife Matth. 14. 4. Paul withstandeth Peter to his face when he dissembled and went not with a right foot z De hac Petri reprehensione sunt Augustini Hieronymi Epistolae Gal. 2. 14. And there be many weighty causes which may enforce this duty vpon euery Christian First the earnest desire and zeale to aduance and preserue the glory of God of which Dauid the zeale of thy house hath consumed mee Psal 69. 9. And Elias I haue been very zealous for the Lord of hostes because the children of Israel haue broken thy couenant 1. King 19. 20. Nehemias rebuked the Princes and Rulers when they oppressed their brethren with vsurie and he set a great assembly against them Neh. 5. 7. Secondly the profit and benefit arising from thence for if thy brother heare thee and thy reprehension thou hast gained him Math. 18. 15. And in this regard we are charged with feare to pull some out of the fire Iude 23. For there be no bowels of mercy in him who can weepe for a body from which the soule is departed and doth not lament that soule which God hath forsaken Thirdly the danger of neglect in this case and that both in the offendor and the sparer to reproue For the sparer is hereby made through his conniuencie an accessarie to the transgressor and to all the a Agapetus in Capitulis admonitorijs ad Iustinianum Augustinus de Ciuitate Dei lib. 1. cap. 9. Gregorius Mag. in pastorali sinnes which he committeth and might by his meanes haue been hindred And this is that which God said to Eli the Priest how he would iudge his house for euer for the iniquitie which he knew because his sonnes ranne into a slander and hee stayed them not 1. Sam. 3. 13. For they which behold euill done and be tongue-tyed to finde fault doe deny to apply remedie to those wounds which they might heale In the offendor for hereby when in the beginning there is no restraint hee is heartned to goe on and increase in his wickednesse Absolom who had no punishment for the vnnaturall murther of his brother Ammon falleth into a relapse and committeth parricide seeking to take away the life and kingdome of his Father 2. Sam. 13. 28. 15. 13. Seeing then this duty is so needfull but hard to be performed which b In Paedagog lib. 1. cap. 8. Clemens Alexandrinus very fitly calleth the Chirurgerie of the soule Augustine a c In Enchiridio cap. 72. spirituall almes that we may apply and bestow the same to the recouering of health and increasing benefit vnto others these two rules are to be obserued The first that we labour to bring the offendor to the knowledge of himselfe and his fault that he may vnderstand how grieuous it is and displeasing vnto God Thus Nathan the Prophet delt very cautelously with King Dauid setting before him his offence first vnder the couert and vaile of a Parable afterward shewed him the curtaine pulled aside in his true shape the vglinesse of his adulterie and murther wherby forthwith confessing his wickednes fled vnto God for mercy intreating pardon by most earnest and humble prayer 2. Sam. 12. 7. 13. Psal 51. 12. c. The second is that when the transgressor once knoweth his wickednesse we striue to obtaine thus much of him that he may be heartily sorry for the same and endeuour by all meanes to amend it and to reforme himselfe wherof there is a singular and cleare example in the Corinthians whom the Apostle sharpely reproued for tolerating and bearing with an incestuous person amongst them 2. Cor. 7. 8. 9 10 for thereby they were made godly sorrowfull that is seriously fearing iudgement and vengeance wrought by the sentence of the law accusing and reuealing sinne and the wrath of God against the same yet not dispairing but comforting themselues vpon the confidence of a Mediator and for his sake crauing mercy from whence proceed many sweet and pleasant fruites d Wenrichius in locum 1 Care in amending those defects which the Apostle reprehended 2 Clearing of themselues desiring pardon an vndoubted proofe of their vnfained repentance and amendment 3 Indignation an holy anger against the incestuous person author of the publique scandall 4 Feare of the anger of God heauy punishments which be alwayes attendants vpon sinnes when they are not turned away by true conuersion 5 Desire to see and embrace Paul who with so fatherly and tender a care laboured to procure the saluation of this Church of Corinth 6 Zeale which is such an affection whereby the heart is stroken and pearced with that offence which is committed and wrong offered to a person beloued and specially when the glory of God and saluation of the Church is in question And this was now most vehement in these Corinthians in witnesse and confirmation whereof they excommunicated that wicked one 7 Reuenge the effect of zeale and hath reference to the excommunication of the incestuous party whereby they defended the glory of God and maintained the honour and reputation of their Church And by this example terrified others from committing the like sinne 8 Demonstration of their innocency disallowing both that present vncleannesse and all other disorders by which the Church of Corinth was defiled and stained And vpon those by whose industry and labour offenders are brought to stand thus affected the blessing of God resteth Prou. 24. 25. Rebuked him saying fearest thou not God seeing thou art in the same condemnation The solemne forme of the good theeues reprehension is expressed in these words and that for which hee rebuketh his fellow is not so much his outward blasphemy which with an vncleane mouth hee spewed forth against Christ as the puddle and filthy sinke from whence that came which was the want of the feare of God in his heart Those who feare not God run headlong into all kind of wickednesse and therefore the Apostle after the rehearsall of a long beadrowle of many lewde and abominable actions he addeth this as the cause of them all There was no feare of God Rom. 3. 18. And the selfe same doth the kingly Prophet affirm of Hypocrites and Epicures setting down their shape as it were vnto the world thus Wickednesse saith to the wicked man euen in my heart that there is no feare of God before his eyes Psal 36. 1. And Abraham when he went from the valley of Mambre into Palestina soiourned in Gerar dissembled Sarah to be his wife because he thought the feare of God was not in that place and therefore they would
him who commeth to visite and comfort him hee is grieued to see the extremity of his sonne sorroweth for it and beareth all things with patience thinking with himselfe this is not the forgetfulnesse of duety in my sonne but the vehemency of his sicknesse And euen so speake thou the man hath not done this or spoken thus and thus but his malice loue nature accuse corruption But i Sermo imeryti Authoris de Martyr bus qui inter Augustinianos reperitur de sanctis De exceptionibus irreconciliabilium Theodoricus in Analysi Euangeliorū Dominucalium diminica 6. Trinitatus parte 2. obseruatione 4. dominica 22. obser 7. plenissimè exantiquis Patribus Augustino precipuè Chrysestoms happily thou wilt say with thy selfe hee hath dealt so euill with mee that I cannot loue him but consider what hast thou done to God For if thou do narrowly sift thine owne conscience and search euery corner thereof diligently thou shalt finde thy sinnes without comparison greater against God then any mans are or can bee against thee 3. The holy Saints k Augustinus sermone 68. de tempere treading the steps of their Lord and Sauiour haue gone before vs in this duety Blessed Ioseph requited not his brethren with answerable vnkindnesse who solde him for a slaue but shewed vnto them all sweet loue that possible could be kissed euery one of them wept vpon their neckes bestowed many benefits and was most kinde both while their father liued and after he was dead Gen. 45. 15. 50. 21. Faithfull Moses passing by the contempts of the people when they would haue stoned him mindfull of the diuine loue towards man made such vehement intercession for them that he desired to be blotted out of the booke of life so they might be saued Exod. 32. 32. Dauid a man enriched with singular endowments of vertues when Shemei ray led vpon him to the face gaue place to reuenge left that to God and repressed his owne affection 2. Sam. 16. 12. Therefore hee confidently spake that which no man ought to doe but with feare and trembling if I haue rewarded euill to him that had peace with mee yea I haue not deliuered him that vexed mee without a cause then let the enemy persecute my soule and take it Psal 7. 4. Stephen the first Martyr and a glorious follower of his Master when hee was beaten downe with a shower of stones prayed for his enemies and vpon bowed knees and all his force cryed 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 vnto vs. 4. Adde m Tanlerus Institutionū cap. 31. rationes particulares septem affert propter quas Christus Iudam proditorem benigne 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 malitious than wee conceiue of them yet they are created according to the image of God as well as wee Gen. 1. 27. and they haue him also their heauenly Father Christ by taking our humane nature vpon him and suffering a most cruell death offered indifferently his loue to both And to conclude let vs thus resolue our selues humbly to beare our aduersaries and those that hate vs as a deserued scourge of God sent for the chastising of our sinnes and be perswaded that it procedeth from his loue Those that walke after this rule peace is vpon them and mercy c. Gal. 6. 16. Father forgiue them O blessed word n Bernardus de passione Dom. super illis verbis Ioh. 1. 51. Ego sum vitis vera beseeming the Word of the heauenly Father this good teacher practiseth his owne precept doth that which he commandeth and prayeth not onely for his persecutors and malitious accusers but also for his mercilesse and barbarous murtherers Let vs then consider the forme and manner of his prayer Children when they will entreat any thing most affectionately are wont to vse the name Father in their requests that so calling to remembrance that naturall loue which is ingrafted in the heart of a Parent they may the more readily obteine their petition So our Redeemer good and mercifull and of great kindnesse vnto all though hee knew that his Father did alwaies heare him yet that he might make knowen vnto vs with how great an affection he prayeth for his enemies prefixeth this sweet name As though he should haue said Father I doe entreat thee by that loue by which wee are one that thou wouldest heare mee for these my crucifiers and pardon them acknowledge the loue of thy sonne and forgiue mine enemies Forgiue o Gutuarade monte Caluariae cap. 3. 4. 5. 6. Oscared word O blessed speech which was made of the sonne vttered from the tree of the Crosse powred forth amidst many sighes receiued of God washed with the bloud of Christ and offered with the teares of the Redeemer For hee saith not Lord but Father forgiue them The name of Lord is full of feare and dread the name of a Father amiable and procuring loue whereof it commeth to passe that hee who is named Father is bound to answer accordingly and not deny the request of the petitioner Againe Father forgiue absolutely without condition not if thou wilt forgiue asking pardon not according to the rigor of iustice but of fauour and mercy And thus with greater p Rabanus earnestnesse hee prayeth on the Crosse for his crucifiers then he did in the garden for himselfe For there conditionally Father if thou wilt let this Cuppasse from me heere now absolutely Fongiue them Them asuite and supplication not for any one in particular but generally for all for hee is the lambe of God who taketh away the sinnes of the world Ioh. 1. 29. Neither did he say to that harlot Mary Magdalen thy sinne is forgiuen thee but sinnes Luc. 7. 48. without exception of number or greatnesse Forgiue them them whom those by whose hands hee was apprehended of whom he was scourged spitted vpon shamefully reproched crowned with thornes giuen gall to drinke laden with his crosse constrayned to carry it vnmercifully strucken through in his handes and feete with nayles and at the last lifted vp on the same for these he prayeth that they might not incurre the wrath of God and suffer deserued punishment For he did not regard that hee suffered death by their meanes but for their saluation Hee saw among them such who belonged not vnto him many q Augustinus tract 31. in Iohannem who were his and for their sakes is this request made A wonderfull thing The Iewes cry crucifie r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrissost Homilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beda in Marcum apud Pelargū in Questionibus in Matthaei Euangelium Christ forgiue great was their sinne but greater was thy loue ô Lord. That bloud
that take place which God saith to Iob chap. 41. 2. who hath preuented me that I should make an end all vnder heauen 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 godlines yea to the light of reason that dare ascribe vnto vs so degenerate any such power For being corrupt what can we deserue but the wrath of God curse and eternall death because that staine of sinne wherewith wee are defiled hath corrupted euen all the most noble powers and faculties both of the diuine soule and humane body the will so that now it is subiect and a slaue to vnbridled appetite the vnderstanding caried aside by imagination and thus by their inbred corruption the will is estranged from the loue and the minde from the knowledge of God and both the one and the other turned from their naturall and good estate to the contrary from their owne and proper benefit in the desiring and knowing that which is offensiue to God and hurtfull to themselues It is the generall sentence of God concerning all men that the imaginations of the thoughts of their hearts are onely euill continually Gen. 6. 5. and doth represent as it were with liuely colours our condition in a table that we may behold the same Rom. 3. 10. Eph. 2. 12. wherefore to saue this wretched flesh the Word became flesh and to free vs from the bondage of sinne hee that knew no sinne was made sinne c. 2. Cor. 5. 21. yea the regenerate and such as are sanctified by the holy Not in his regeneration Ghost cannot climbe vp into heauen without Iacobs ladder the helpe of the Lord the merit of Christ without which they shall sooner by their pride loose that benefit of their regeneration then did Adam the excellent endowments of his creation at the entising suggestion of his wife Eua. Therefore the Apostle ingenuously acknowledgeth that he liueth not now but by faith in Christ Gal. 2. 20. and bewayleth with deepe sighes sent from the very heart and soule his manifold sinnes and miseries Rom. 7. vers 15. 16. 17. 18. c. Thirdly the immediate and next causes of our workes are not altogether spirituall regenerate and pure because there dwelleth yet the Iebusite in Ierusalem with the Israelites in the soule the olde man with the new the flesh with the spirit and the law of sinne with the law of the minde Rom. 7. 23. Gal. 5. 17. and no worke no not of the most holy Saints vpon earth is wholy free from the spots of corruption and therefore commeth farre short from deseruing any good at Gods hands for which cause it is their humble petition Lord enter not into iudgement with thy seruaunts for no flesh can be iustified in thy sight Psal 143. 2. Fourthly the nature and essence of a t Bucanus in Institutionibus merit requireth three things first that the worke whereby wee would deserue any thing be free without hope of recompence not due from vs to him vnto whom it is performed but whatsoeuer wee doe is part of that dutie we owe vnto God For we are his workemanship created in Christ Iesus vnto good workes which God hath prepared that we should walke in them Eph. 2. 10. and therefore hath he deliuered vs from the hand and feare of our enemies that we should serue him in holinesse and righteousnesse all the daies of our life Luc. 1. 74. wherefore when we haue done all things that are commanded vs we must say that we are vnprofitable seruants for wee haue done no more then we * Vae enim nobis s◠non facissemus hac est vti◠magna virtus summa securitas quando pi◠viuis 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 debters Rom. 8. 12. Secondly the thing offered of vs must bee answerable in value and dignitie vnto that which we receiue but no workes of ours are any way comparable vnto saluation 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 bee reuealed Rom. 8. 18. where the Apostle vseth a metaphor or borrowed speech taken from these things which are examined by the ballance and found to be of like weight but all our deeds are too light And therefore God rich in mercy hath saued vs Ephes 2. 8. and euerlasting life is the free gift of God Rom. 6. 23. and the kingdome which we hereafter shall possesse is prepared for vs from the beginning of the world not purchased by our labours and endeuours Math. 25. 34. Thirdly the worke which should bee meritorious must be both our owne and beneficiall also to him of whom we would deserue but we are not fit to thinke a good thought as of our selues but it is of God 2. Corinth 3. 5. and he worketh in vs both the will and the deed according to his good pleasure Philip. 2. 13. our good reacheth not vnto him Psal 16. 2. neither doth he stand in neede of any thing that is ours Iob 22. 1. Fiftly for further proofe we may adde the consent of the purer times of the Church the Fathers in the Councell held at u Confilium Arausicanum sess 2. can 19. circa annum Domini 444. vel vt alij 450. Est autem Arausia vrbs Galliae prope Aueuionem qui nunc Orenge nominatur habitum est autem hoc consiliū tempore Theodosij Iunioris c. Orenge decreed against the Pelagians that though man had continued in that integritie wherein he was created yet he could not saue himselfe but by the mercy and help of the Creator Wherfore if without the grace of God he cannot keepe saluation giuen how can he repaire and restore it againe without the same Therefore the mercy of God is from euerlasting to euerlasting For euen the workes of righteousnesse are not sufficient to merit perfect blessednesse except the mercy of God in the most holy sanctified will doe not impute and lay to our charge the sinnes and defects of humane motions as x In Psal 51. Hilarie religiously speaketh After we be redeemed from all corruption what remaineth but the crowne of righteousnesse that indeede remaineth but neither in it nor vnder it must there bee a swelling and proud head that it may weare the Crowne Heare attentiuely what God saith who doth crowne vs with his mercy For thou wert not worthy whom he should call nor iustifie being called nor glorifie being iustified 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 Iobum lib. 9.
King therin whom he had fashioned after his owne image preparing all things i Philo Iudâ—us de mundi fabrica necessary for his vse and delight And therefore he will neuer be defectiue 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 Adams loynes Wherefore let vs commit our wayes vnto him c. Psal 37. 5. 1. Pet. 5. 7. he careth for vs. THE THIRD VVORD A WORD of Loue Grace and Comfort LVKE 23. VER 39. 40. 41. 42. 43. And one of the euill doers which were hanged rayled on him saying If thou be that Christ saue thy selfe and vs 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 receiue things worthy of that we haue done but this man hath done nothing amisse And he said vnto Iesus Lord remember me when thou commest into thy Kingdome Then said Iesus vnto him Verily I say vnto thee to day shalt thou be with me in Paradise ANALYSIS THis is the third Word of Christ In which are to be obserued the speech or word it selfe and certaine antecedents and these are things spoken that is to say the different speeches of the two theeues who were crucified together with him One of him hanging at the left hand which is contumelious and reproachfull in it these particulars 1. theâ— fact hee rayled on him 2. the forme of his reproach if thou bee sonne of God saue thy selfe and vs The other is the speech of the thiefe vpon the right hand partly â—â—prehensiue of his fellow sharpely reprouing his impudent sawcinesse and in it are manifestly shewed his faith and obedience his obedience first appeared in checking his fellow fearest not thou God 2. in the acknowledgement of his own sinne we are indeed rightly heere and this is illustrated from the cause wherein his patience is shewed for we receiue things worthy of that we haue done and by way of opposition in respect of Christ but this man hath done nothing amisse 2. his faith for hee confesseth Christ in this wofull plight to be a Lord Lord remember me partly petitory desiring helpe and mercy of Christ Remember me enlarged by the circumstance of time when thou commest into thy Kingdome The second generall point is the word it selfe and the answere of Christ made In which is a promise consolatory Thou shalt be in Paradise and this laide forth first from the time and speedy performance thereof To day 2. from the company or society which he shall enioy there with mee 3. from the certainety for the promise is confirmed by an oath verily I say vnto thee And this is the summe of the whole And one of the euill doers which were hanged rayled on him c. Before I come in particular to open these words a doubt is to bee remoued For S. Math. 27. 44. Marc. 15. 32. doe constantly affirme that both the theeues reproached Christ But wee may thus answere that this is spoken by a Figure which is called of the learned Synecdoche when one number is put for another the plurall for the singular which manner of speech is very frequent and often vsed in the Scripture As when Paul sayth They shutte the mouthes of the Lyons Heb. 11. 33. it is to bee vnderstood of Daniel alone So when Peter knocked at the dore they opened Rhode in the act the rest it may be by the commandement Act. 12. 16. And Iâ—pthâ— is buried in the Cities of Gilead that is in one of them for in a many at the same time he could not Iudge 12. 7. So Luke here expoundeth Mathew and Marke Or wee may say which is S. a In Luc. cap. 23. potuit sic fuisse in princâ—pio sâ—d vnus conuersusâ—st Ioh. Gorson in Monotessaro vel Hebraismus tantem est vt illud Ionae ca. 1. 6. Drusius Hâ—braicarum quae stionum l. 1. quaest 5. Ambrose his iudgement there is to be vnderstood a change of time that first both the theeues â—ayled but one sodainely was conuerted and did repent Wee reade in the Gospell that many b Primumgemu fuit sedentium qui â—um obseruabant secundum praetereuntium qui blasphemabant Tâ—rtium sacerdotum seniorum Quartum pendentium latronum â—udolâ—â—us deâ— iâ— a Christi parte 2. cap. 63. reuiled Christ and rayled on him most biâ—terly as the passers by who nodded their heades and said ah thou that destroiest the temple and buildest it in three dayes saue thy selfe if thou bee the sonne of God come downe from the Crosse The chiefe Priestes Scribes Elders and Pharesies in this manner he saued others and cannot saue himselfe If hee be the King of Israel let him come downe and wee will belieue in him he beleeued in God let him deliuer him if he will haue him So now this thiefe If thou be that Christ saue thy selfe and vs Math. 27. 39. 40. c Marc. 15. 29. 30. And all this they said supposing it impossible to be done and that only vpon none other ground but reasoning from his present estate hanging now vpon the Crosse in shame and extream torture and therefore concluded hee could not bee that Christ sent of God to saue others But herein they were farre mistaken and greatly erred for that Crosse was the only way to obtaine perfect glory and true happinesse Then did he destroy the Temple that he might rayse it vp again in three dayes by his glorious resurrection 1. Corint 15. 4. Then did Christ truely execute his Sacerdotall office as a Priest offering his body vpon the Altar of the Crosse 1. Pet. 2. 24. yea by the Crosse vpon the Crosse triumph ouer his enemies Coloss 2. 14. and by death ouercame him that is the Deuill who had the power of death Heb. 2. 14. Thus it may be apparant how wretched men are blinde to iudge aright of this mystery of the Câ—osse Wee must not then determine of spirituall things according to humane reason for as the eyes of an Oâ—le are dazeled with the brightnesse of the Sunne so is our vnderstanding in the apprehension of matterscelestiall The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neyther can hee know them because they are spiritually discerned 1. Corinth 2. 14. So the Iewes passe their iudgement of Christ as the Prophet foretolde it should be that he was despised and reiected of men that he was a man of sorrowes and had experience of infirmities And they hid their faces from him that he was despised and esteemed him not but deemed him plagued and smitten of God Esay 53. 3. 4. Iobs friends condemne him for an hypocrite and dissembler when they see his afflicted estate and peremptorily affirme that his children oppressed with the ruine of the house wherin they banquetted were iustly sent into the place of their iniquity
is O Lord open the eyes of mine vnderstanding that I may see the wonders of thy law Psal 119. 18. and Salomons speech Bow our hearts vnto thee that we may walke in all thy waies and keepe thy commandements and thy statutes and thy lawes which thou hast commanded 1. King 8. 58. 4. From him also proceedeth m Bernardus de aduentu Dom. serm 7. perseuerance and continuance in any good for the best and the most perfectly regenerate liuing in this region of the shadow of death in the infirmitie of the body and place of temptation are easie to be seduced weake to any holy worke fraile to resist if they would discerne between good and euill they are deceiued if doe good they faint if withstand euill they are ouercome Therefore God must strengthen the endeauours of such as are sanctified or else they will faile Ephes 4. 13. hee susteyneth those that runne that they fall not but goe forward till they obteine 1. Corinth 9. 24. Hee directeth and gouerneth their course that they goe not astray Psal 119. 11. Therefore Dauid elsewhere prayeth leaue me not nor forsake me O God of my saluation Psal 27. 9. And the Apostle expresseth this spirituall blessing in the forme of a prayer thereby teaching where we must aske from whence wee must looke for it and that in most choice wordes desiring the God of all grace which hath called vs vnto his eternall glory by Christ Iesus to make you perfit confirme strengthen and stablish you 1. Pet. 5. 10. 1. If then there come into our n Granatensis in postillae parte 1. concione 1. feriae 4. post Dominicam passionem minde any good thought Vse or doe proceed from our mouth any holy word or we performe any religious worke if we can send forth any hearty figh for sinne or haue any sanctified desire if any sparkle of Gods loue if any spirituall comfort if any feare of hell or care of eternall life be in vs if we ouercome any temptation of the enemie let vs remember that these are the sweet drops of the deaw of Gods mercy falling from heauen and making vs grow vp into eternall blessednesse Wherefore we must ascribe nothing to our selues and our owne power but all to his grace and say with the Prophet vnto thee O Lord my strength will I sing for God is my defence and my mercifull God Psal 59. 17. 2. Because these o Chemnitius in lecis Theâ—â—â—gicis titulo de viribus humanus gifts are not ours but wrought in vs by the holy Ghost therefore let vs yeeld our selues obedient to his motions and quench them not 1. Thess 5. 19. Vse 2 For as fire to which it is resembled is quenched two wares either by powring vpon it water the contrary element or by withdrawing the fewell whereby it should be maintained so is the working of the spirit hindered either by our sinnes opposite vnto the same or negligence not cherishing that gratious inspiration This Dauid felt after his fall when hee prayeh make me to heare ioy and gladnes create in me a cleane heart O God and renew a right spirit within mee restore to me the ioy of thy saluation and stablish mee with thy free spirit Psal 51. 8. 10. 12. And the Apostle after many both exhortations vnto speciall vertues and dehortations from sundry vices concludeth with this admonition Not to grieue the holy spirit of God by which wee are sealed vp vnto the day of redemption Ephes 4. 30. 3. From hence ariseth comfort vnto vs who liue in the weaknesse of the flesh and rebellion of the law which is in our members not the flesh but the holy Ghost hath begun this worke our conuersion therefore he will perfect it Phil. 1. 6. For his gifts and graces are without repentance Rom. 11. 29. and whom he loueth those he loueth vnto the end Ioh. 13. 1. 4. When we finde in our selues any happy beginnings of faith loue repentance and the like let vs not be reachlesse and without care or puffed vp therewith but continue in humble and constant prayer and bee earnest suiters vnto God for the continuance of his mercy because we can neither procure any spirituall blessing which is wanting nor increase that which is bestowed but by him alone without whom we can doe nothing for euery good gift and euery perfect giuing commeth from aboue from the father of lights Iam. 1. 17. And God who hath commanded to aske hath promised to giue Matth. 7. 7. We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse There is in this clause an Occupation or the preuenting of a doubt which the blaspheming thiefe 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 receiue by the sentence of the Law things worthy of that we haue done but this man is innocent vniustly condemned vndeseruedly punished In all chastisements how sharpe and grieuous soeuer they be God is to bee acknowledged righteous in laying them vpon vs. For first the punishment is euer lesse then our offences he dealeth not with vs according to our sins Psa 103. 10. Secondly our transgressions are the enforcing causes of all the euill which we suffer I will beare the wrath of the Lord saith the Prophet because I haue sinned against him Micah 7. 9. For except he were prouoked he had rather spare than punish and when he is prouoked remembreth p Saluianus lib. 1. de prouidentia gubernatione Dei. mercy in iustice Therfore albeit the whole people had trespassed in making the golden Calfe yet vengeance came not vpon the whole but the merciful God stroke one part with the sword that he might amend the other by that example shewing vnto all both his seueritie in punishing pitty in pardoning But of this point I haue spoken before First Let vs humble our selues vnder the mighty hand of God 1. Pet. 5. 6. and when he striketh with his rod cry spare Lord Ioel 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 wickednesse of his sonnes submissiuely thus said It is the Lord let him doe whatsoeuer pleaseth him 1. Sam. 3. 18. Secondly let vs sinfull and miserable wretches subiect to infinite miseries iustly inflicted make our whole life a continuall practise of vnfayned repentance and for the better effecting hereof these considerations are to be meditated vpon by euery Christian soule 1. The commandement of God himselfe for thus he speaketh vnto Israel returne and I will not let my wrath fall on you for I am mercifull and will not keepe my anger Ierem. 3. 12. And Iohn the voice of
hope of his gratious promises and call vpon him in all our tryals and afflictions Thus Iacob when he feared the rage and festered wrath of his brother I pray thee O Lord deliuer me from the hand of Esau Gen. 32. 11. And Dauid thrust from his kingdome by his rebellious sonne Absolom Thou art a buckler for me my glory and the lifter vp of my head Psal 3. 3. Iehosophat environed with the great and sundry troups of his enemies There is no strength in vs to stand before this multitude that commeth against vs neither doe wee know what to doe but our eyes are towards thee 2. Chron. 20. 12. And the Iewes who presently and out of hand should haue been vtterly rooted out by the subtle plots and deuises of Haman betake themselues to prayer and fasting as their onely refuge Hester 4. 16. Great are the troubles of the righteous but the Lord deliuereth him out of them all Psal 34. 19. Let vs then bee patient in all tribulations submitting our Vse selues humbly vnder the mighty hand of God 1. Pet. 5. 6. And as the eyes of seruants looke vnto the hands of their masters and the eyes of a maide vnto the hands of her mistris so should our eyes waite vpon God vntill he haue mercy vpon vs Psal 123. 2. For we must depend on him alone in him repose our selues and rowle our waies vpon the Lord Trust in him and he shall bring it to passe Psal 37. 5. none is such a Father none so tender ouer vs and louing a Tertullianus de Patientia Commit thy wrongs done vnto him he will be the reuenger thy losse he will restore it thy sorrow hee will comfort thy life he will raise thee vp from death Father into thy hands I commit my spirit Christ vseth heere an especiall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terme of b Lexicon Iuridicum ex Brissonio HotomeÌ„no aeijs collectum in vocabulâ— Depositum speech and of singular efficacie I commit my spirit for it signifieth to lay down as a pretious thing presently to be required againe and he to whom it is so committed is bound to a carefull and diligent keeping thereof and to restore the same Christ hath bound vp in the c Athanasius de susceptione humanae naturae bundell of life not onely his owne soule but of all the faithfull likewise and together commended them vnto God and to be quickned by him For we are his members and therefore it is without any question that the soules of the righteous loosed from the body passe into eternall life and the companie of the triumphant Church in heauen For to bee in heauen with Christ in the hand of God in Paradise in Abrahams bosome are phrases aequipollent of one and the same signification Wee know therefore saith St. Paul that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens 2. Cor. 5. 1. And for this cause desireth to depart that he might be with Christ Philip. 1. 23. And Stephen in the last conflict prayeth Lord Iesu receiue my spirit Act. 7. 59. Lazarus after he is dead is said by the Angels to bee caried into Abrahams bosome Luk. 16. 22. And Paradise is promised to the confessing and beleeuing thiefe Luk. 23. 43. Iohn saw the soules of the faithfull vnder the altar in heauen Reuel 6. 8. The holy Ghost pronounceth them blessed who die in the Lord Apoc. 14. 13. And the wise man distinguishing of the two parts of man the soule and the body expresseth the dissimilitude of their condition thus dust shall returne to the earth as it was and the d Epicharmus Sapient is verâ—â— expressit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Plutarchum in oratione Consolatoria ad Ap 〈…〉 similem Xenarchi iocum quo nec Graecorum quisquam nac Râ—manorum â—sus est obseruauit vir clarissimus Isaacus Casaubâ—nus in sâ—â—â— ad Athaeneâ—â— animaduersi nibus lib. 13. cap. 3. qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo Daâ—id loquutus est Psal 119. Anima mihi assidue est in manu mea spirit to God that gaue it Eccles 12. 7. My purpose is not more fully to prosecute this point the summe of all is this the soules of the iust are in the hands of e Sic mors nihil est aâ—â—d quam â—xi us animâ— dâ—câ—râ—â—re finis exilij laboris consummâ—â—o ad porâ—um applicatio pereorinatiâ—â—is finiâ—â—o â—neris grauissimi depâ—sâ—â—io de domo râ—inosâ— lib. ratio aegriâ—â—dinum â—mâ—ium terminatio reditus in patriam ingressus in gloriam Holcoâ—â—s in 3. cap Sapiâ—â—â—â—â— God Wisdom 3. 1. in peace and rest in their beds Esay 57. 1. 2. Ierome thus speaketh of Blesilla that hauing cast off the burden of the flesh the soule hastened to her Creator and being a pilgrim long in earth came at the last to her ancient possession Vse 1. First by this are ouerthrowen the fantasticall conceits of naturall men and the wicked blasphemies of Heretikes of which sort were the f Diogenes Laâ—rtius Herodotus in Euterpe Malchus de vita Pithagorae Ter 〈…〉 dâ— aâ—â—â—â— in Apologetico cap. 8. Hieronymus adâ—ersus Ruffinâ—m Lactaâ—iâ—s lib. 3. cap. 18. Aâ—â—â— oâ—â—â— de bonâ— mortis cap. 10. Tbeodoretus in haeroticoâ—â—m fabularum compendi% in Epitâ—me 〈◊〉 deâ—retoruÌ„ Pythagorians and Valentinians who imagined a wandring of soules out of one body into another with which idle dotage Iulian the g Sâ—â—rates histâ—r 〈…〉 st lib. 3. cap. 21. Apostata was possessed and therfore boasted that somtime he had been Alexander the great Empedocles could remember when he was a fish and among the Iewes the Phariâ—ies were bewitched with this heathenish folly h Iosephus antiquitatum lib. 18. cap. 2â— de bello Iudaico lib. 2. cap. 8. Herod Antipas seemeth to haue â—asted of this error for when hee heard of the fame of Iesus perswaded himselfe that it was Iohn the Baptist whom he had put to death Math. 14. 2. And in this ranke the Anabaptists are to be marshalled who haue deuised a new kind of soule-sleeping and thinke they are held in this drowsie Lethargy being once separated from the body vntill the day of iudgment when they shall bee awakened But the soules of the godly are said after death when they are departed to prâ—â—sâ— the Lord Reuel â—9 1. 2. to returne vnto him Eccles 12. but this cannot bee if they bee cast into a deepe sleepe Furthermore in this mortall life while the body sleepeth the soule neuer resteth but is occupied much more then when it is free and vnburdened of the i Caluinus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Martyr in 1. Cor. 13. Danaeus Isagoges parte 5. l. 1. cap. 19. flesh But I will not bestow more time to confute this absurd and sencelesse opinion against which many learned Diuines haue written so plentifully A second