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
pleasure Philip. 2. 13. First therefore no man is to be taken for an absolute patterne Vse of life for there is none iust in the earth that doth good and sinneth not Eccles 7. 21. That Zacharie who is said to walke in all the commandements of God distrusteth the promise and hat his f In ipso tempore placationis offendit VoceÌ„ cum vocem percipit amittit Tacult pater vocis Chrysologus serm 86. 88. mouth closed vp vntill the time of performance Luke 1. 20. None is wise without errour Eliah is deceiued and reproued he was not alone there was seauen thousand in Israel who had not bowed their knees to Baal 1. Kings 19. 10. Therefore in the case of imitation the great Apostle speaketh of himselfe conditionallie with an exception be yee followers of me as I am of Christ 1. Cor. 11. 2. of Christ absolutely be yee followers of Christ as beloued children Ephes 5. 1. for as he was the perfect price of our redemption so is he the vnspotted example of our life therefore we must listen to that his speech Discite à me learne of mee Math. 11. 29. Secondly Quia patres instruunt non modo cum docent sed cum errant as Ambrose speaketh lib. 1. de Abrahamo c. 6. The Fathers are our instructors not only by their doctrines but also by their errors and g Justi supplantatio mihi cautela Iusti naufragium sit peccatori stabilior portus Chrysost in Psalm 51. the fall of the great ones is the feare of the lesser Let vs learne hereby humility and warinesse to keepe our hearts diligently Prouer. 4. 23. that an euill thought lodge not with vs all night Ieremie 4. 14. And set a watch before our lips Psal 41. 3. That no corrupt speech come from our mouthes Coloss 3. 8. And in the whole course of our liues walke warilie redeeming the time Ephes 5. 15. and so worke forth our saluation in feare and trembling Philip. 2. 12. For as Austen h Homilia 23. trulie speaketh there is no sinne that any man hath committed which euerie man may not fall into if he doe not direct and gouerne of whom man was first made therefore we haue euer neede of that prayer Teach me thy waies O Lord and I will walke in thy truth knit my hart vnto thee that I may feare thy name Psal 86. 11. Thirdly let vs not murmur or be impatient vnder the rod of afflictions but acknowledge that our crooked nature requireth such corrections This Daniel confessed we haue sinned we haue transgressed and to vs belongeth nothing but shame and confusion of face Dan. 9. 8. I will beare saith Micah cap. 7. 9. the wrath of the Lord because I haue sinned against him And this made Eli so patient at the dreadfull newes concerning his house and posterity when he said it is the Lord let him doe what pleaseth him 1. Sam. 3. 18. And that of Mauritius the Emperour i Zonaras Annalium tom 3. Cedrenê° Glycas Annalium lib. 4. is memorable who when he was dispossessed of his Throne by his seruant Phocas at the death of his fiue Sonnes who might haue succeeded and his selfe readie to follow in the same way in humble submission to the diuine prouidence vttered that of the Prophet Psal 119. 37. Iust art thou O Lord and righteous are all thy iudgements and thus ought we to learne to submit our selues vnder Gods hand 1. Pet. 5. 6. for we haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that we might liue Hebr. 12. 9. Therefore let vs apply that to our selues that Eliphas doth aduise Iob in all his extremities Blessed is the man whom God correcteth therefore refuse not thou the chastising of the Almightie Iob 5. 17. Who shall stand This interrogation is equiualent to a negation that none can stand but this manner of speech is more forceable it is a kinde of arraignement it worketh vehement passions in the minde therefore so often vsed in Scripture As God vnto Adam vbi es where art thou what hast thou done hast thou eaten of the forbidden fruit Genes 3. 9. 10. 11. And to the wicked one Why takest thou my words in thy mouth whereas thou hatest to be reformed Psal 50. 16. And it is noted by Plutarch that k In Ciceronem when Tullie made his Oration for Ligarius who had taken armes against Caesar and vrged the matter with his often and continuall interrogations that he changed his colour as often as the other his speech and was so affected that the supplications which hee held sell out of his hand and he pardoned his enimie though before he was otherwise resolued But what should I seeke proofes It is most excellent of Paul that when he pleaded for himselfe and challenged King Agrippa with this question Beleeuest thou the Prophets he so wrought vpon his affections that he could not contayne but acknowledged that he was almost perswaded to l TaÌ„tam ex Spirit Sanct. victriceÌ„ sapientiae gratiam habeâ—at vt ipse iam Iudaeorum Rex Agrippa diceret parum ab est quin me fecetis Christianum Cyrillus Cateches 17. be a Christian Acts 26. 27. 28. And so in this place it is more to say Who can stand then none can stand though all one in sense and meaning for it is a challenge to all men generally and to euerie one in particular if any dare stand forth and pleade not guiltie Wherefore it is thus much as if he should haue said O Lord I haue sued vnto thee for mercie and pardon for all men are defiled with sinne and can bring nothing into thy sight but their vncleanenesse and therefore if thou shouldest execute thy wrath in iustice as thou mightest none could vndergoe the same but must needes be consumed And indeede it is one thing to please our selues either in our owne conceit or through the bewitching flatteries of other men and another to stand at Gods iudgement seate So it is reported of Arsenius that lying vpon his death-bed three dayes together much cast downe and affrighted he answered his friends who loued him for his comfort that he needs not to feare since he had led such a holie and vnspotted life In truth I feare for m Lutherus in hunc Psalmum Gods iudgements are not as mens Then let vs learne from hence That all are sinners and doe Doctrine stand in state of condemnation if God should deale with vs according to his iustice it is the acknowledgment of the great King there is no man that sinneth not 1. Kings 8. 46. And of the great Apostle concerning himselfe as well as others And we also were children of wrath by nature Ephe. 2. 1. 2. 3. And the great Prophet To vs belongeth nothing but shame and confusion of face Dan. 9. 8. Therefore Enoch taken vp
step to his loue and 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his loue to his mercie and his mercie with the exclusiue of merit to mans saluation Tit. 3. 5. For he commended his loue that when we were sinners weake and enimies he sent his Sonne Rom. 5. 6. And being rich in mercy according to his great loue hath quickned vs dead in our sinnes in him Ephes 2. 4. and sheweth this greatnesse of loue and vndeseruednesse not that we loued him but he loued vs first 1. Ioh. 4. 10. And this is represented in a liuely picture Ezech. 16. 1. 2. 3. c. Therefore this mercy is the fountaine of all blessings which the godlie doe confesse in that so often remembred clause For his mercy endureth for euer which is no vnnecessary repetition but a dutiful acknowledgment Psal 136. And this God confirmeth when he saith that for his owne sake he putteth away all our sinnes Esay 43. 25. First from hence ariseth vnto vs the assurednesse of our Vse saluation and pardon of our sinnes for it dependeth on God who in his nature is vnchangeable Malach. 3. 6. And so be his graces Rom. 11. 29. And it is a faithfull saying worthy by all meanes to be receiued that Christ Iesus came into the world to receiue sinners 1. Tim. 1. 15. And this saying is confirmed by oath Ezech. 18. 21. That so by two thinges which be immutable the elect might haue the stronger comfort Hebr. 6. 17. 18. This caused S. Paules triumph that he was perswaded that neither life nor death Angels nor Dominations nor Powers c. could separate him from the loue of God in Christ Iesus our Lord. Rom. 8. 29. And of this assurance Bernard d Tria considero in quibê° tota mea spes consistit charitatem adoptio nis veritaieÌ„ promissionis potestatem redditionis murmuret iam quantuÌ„cumque volet cogitatio mea c. Ego fiducialiter respondebo scio cui credidi c. Bernardus serm 3. de fragmentis septem misericordiatum religiouslie applyeth the comfort to his owne soule thus In three things consisteth my hope In the loue of the adoption of God in the truth of his promise and in the power of his performance for the father so loued vs that he gaue his Sonne for vs. Iob. 3. 16. And he will not lose them whom hee hath bought so deare the Sonne gaue himselfe Ephes 5. 2. And therefore to him who hath loued vs and washed vs from our sinnes c. be praise for euer and euer Apoc. 1. 5. Secondly this is a doctrine of humilitie for what haue we that we haue not receiued 1. Cor. 4. 7. And that we haue is of grace that none should boast Ephes 2. 8. 9. Of euill seruants God hath accepted vs for good children for we were as the Apostle hath expressed in many particularities none righteous none vnderstanding none seeking after God all gone out of the way altogether vnprofitable c. our throat an open-sepulcher tongues vsed to deceipt hauing vnder the lips poyson of Aspes mouthes full of cursing and bitternesse feete swift to shedde blood destruction and calamity in their wayes not knowing the way of peace and no feare of God before their eyes Rom. 3. 10. 11. c. And in generall taken aliue of the Deuill in his snare at his will 2. Tim. 2. 26. But Christ came to dissolue the workes of the Deuill 1. Ioh. 3. 8. And by death to ouercome him that had the power of death Hebr. 2. 14. And therefore let euery one consider how much God loued him that so he may not despaire and how vnworthy he then was of loue that he doe not presume for by grace we by nature children of wrath are saued and not of workes Ephes 2. 9. Therefore blessed be God the Father of our Lord IESVS Christ who by the resurrection of his Sonne hath begotten vs to an inheritance immortall that fadeth not reserued in heauen for vs. 1. Pet. 1. 3. But with thee is mercie The word is of the present tense is not to be slightly passed ouer for he saith not there was mercie with thee though we haue offended but there is that it continueth euen as he himselfe is therefore I am is his name Exod. 3. 14. Where it is obserued of the e Paulus Phagius in Paraphrasi Chaldaica learned that the originall word includeth in it the difference of three times that which is past present and to come and doth signifie the perfect and vnalterable constancie of God and this is expressed by S. Iohn Apoc. 1. 4. by f Franciscus Iunius in illuÌ„ locuÌ„ Doctrine who is who was and who is to come From hence then we may gather a verie comfortable instruction that God is alwaies and as gracious now to those that call vpon him as formerlie he hath been to the holie Patriarks and Prophets therefore Psal 100. 5. his mercie g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur in nouo TestameÌ„to per verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt Mat. 20. 34. c. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. 78. is said to be euerlasting And no meruaile for it is his essence so he proclaimeth himselfe the Lord the Lord in the doubling of the word importing a two-fold mercie preseruing man from sinne and pardoning when he hath sinned strong able to helpe his howsoeuer oppressed mercifull affecting his in the bowels of compassion and gracious receiuing those into fauour who are fallen healing the broken in heart and binding vp their sores Psal 147. 3. slow to anger more willing to spare then punish waiting for our repentance 2. Pet. 3. 9. aboundant in goodnesse towards the offendors and truth in performing of his promises reseruing mercie for thousands for the whole earth is full thereof Psal 33. 5. forguing iniquity transgression and sinne all sorts of offences voluntarie rebellious and h Paulus Phagius ad eum locum in Paraphrasi Chaldaica Pelargus in Exod. 34 Lutherus de vltimis verbis Dauidis daylie committed Exod. 34. 6. So by these attributes of God sinnefull man hath alwaies beene raised vp to good hope so Moses comforteth the Israelites that they despaire not The Lord thy God is a mercifull God Deut. 4. 31. Ioel the people of his time Ioel 2. 13. and Ose 14. 5. Israel fallen by iniquitie for the Lord waiteth saith Esay 30. 18. that he may haue mercy vpon his people Hereby we are admonished how to reade the Scriptures Vse aright which is to make particular application vnto our selues so euerie example of Gods iustice should worke feare 2. Pet. 2. 4. and be remembrancers vnto vs as S. Iude speaketh in his Epistle Vers 5. And after an enumeration of many particulars S. Paul telleth vs that former punishments are to admonish i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ClemeÌ„s Alexandrinus Padagogi lib 1. c. 10.
AN EXPOSITION VPON THE 130. PSAL. Gathered out of some of the An cient fathers and later writers A Song of Degrees PSALME 130. 1. OVt of the deepe places haue I called vnto thee O Lord. 2. Lord heare my voice let thine eares attend to the voice of my prayers 3. If thou Lord streightly markest Iniquities O Lord who shall stand 4. But mercy is with thee that thou maiest bee feared 5. I haue waited on the Lord my soule hath waited and I haue trusted in his word 6. My soule waiteth on the Lord more then the morning watch watcheth for the morning 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great Redemption 8. And hee shall redeeme Israel from all his Iniquities The Argument THIS Psalme is a liuely and expresse picture representing a soule discouraged at the sight of his sinnes troubled at the feare of the wrath of God and looking for the due stroake of vengeance And therefore vpon bended knees lifteth vp the hands for mercy Now because in the greatest Saints liuing vpon earth a valley of teares a place of temptation there is the flesh and the spirit and those contrarie one to another Galath 5. 17. this is not effected without great strife wherefore the holy Ghost layeth out here two opposite passions most plainly Feare in respect of euill-deseruing sinnes and hope in regard of vndeserued mercies for the Treatise it selfe it is mixt partly a Prayer partly an Exhortation In the prayer the Prophet sheweth his faith and hope Faith in that striuing against despaire he putteth vp his supplication and complaint Generally expressing his distressed estate Out of the deep places I haue called vpon thee O Lord particularly desiring release of punishmen Lord heare my voice And discharge of his sinne Let thing eares attend to the voice of my prayers suiters for pardon and mercy for so the word signifieth Amplified by the causes mans sinne deseruing expressed by way of confession If thou O Lord markest iniquites who can stand of Gods vndeserued mercy But mercy is with thee Illustrated by the end that thou maiest be feared This for his faith for his hope beeing perswaded that God will be mercifull he first layeth it downe absolutely I haue waited on the Lord. And this is enlarged from the efficient that it is not a formall protestation of the tongue but a sincere resolution of the heart My soule hath waited from the obiect I haue trusted in thy word that is in the sweete promises of pardon of sinnes from the constancie and continuance thereof comparatiuely expressed in a liuely picture and excelling in a higher degree that whereunto it is resembled More then the morning watch watcheth for the morning Hitherto the prayer The second Generall part is an Exhortation to the whole Church in which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it must doe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore doe so for the first the dutie expounded or matter subiect of the Exhortation it is waiting Waite wherein be considerable the person who must waite Israel and vpon whome The Lord. For the second wherefore in it two reasons motiue one Generall for with the Lord is mercy amplified by the quantity Great and by the quality Redemption The other particular by way of application wherein the Acte and he shall redeeme Israel and the extent from all his iniquities And this is the resolution and summe of the whole Psalme the specialties are farther laied out in the Exposition of euery part by it selfe A Song of Degrees CONcerning the title of Inscription of this Psalme In it are considerable the author the forme the matter For the Author Principall the holy Ggost Secondarie as the pen man thereof either Dauid or some Prophet of that time for all Scripture is giuen by Diuine inspiration 2. Tim. 3. 16. and the holy men did not speake of themselues but as they were mooued by the holy Ghost 2. Pet. 1. 21. For the forme A song an especiall manner of indighting and that both for helpe of memorie and also to cause a deeper impression in the mind for musical numbers doe wonderfully affect the soule a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodisl 1. Problem 121. Atheneê° Dipno sophiston l. 14. c. 5 Casanbonê° in suis adeundent l. commentarijs Cassiedorê° l. 2. variarum Epist 40. Librê° Giraldê° de historiae poctarum Dialog 9. Plutarchê° l. de musica As in Elisha 2. Kin. 3. 15. so Dauid playing vpon his harpe refreshed Saul when he was troubled with an euill spirit 1. Sam. 16. 23. And the Physitions attribute much vnto them as forceable to cure the maladies of the bodie b Agelliê° noct atticarum l. 4. cap 13. Alexander ab Alexandro dierum Genialium lib. 2. cap 16. Vide Iohan. Langium lib. 2. Epist 46. S. Augustine reporteth of himselfe that the Harmonie and melodie of the Psalmes sung in the Church did cause the teares to trickle from his eyes proceeding from ioy wrought in his heart c Confessionum lib. 9. cap. 6. For the matter a Psalme of Degrees coÌ„cerning the interpretation of which word there is so great variety of iudgment among the learned that it is vnpossible what to determine thereof as vndoubtedly true d Pelargus in hunc Psal Gesnerum in titulum Ps 120. The conceipts of the Rabbins are idle and meere fabulous of a deepe and bottomlesse gulfe which so swelled when the foundation of the temple was laid that it threatned the ouerflowing of the whole world but by the name of God which they call Shem-Hamphoras e De nomine Shemhamphoras Petrus Galatinê° de arcanis catholicae veritatis l. 2. c. 10. Iohan Drusiê° de Tetragammato c. 6. was restrained this opinion contradicteth the expresse promise Gen. 9. 11. or of their returne from that dispersion by which they are now scattered abroad in the world when with Messias whom they yet looke for hope to goe vp to Ierusalem f Pelargâ—◠〈◊〉 hunc Psalâ—â— a vaine imagination Others and among them some of the ancient fathers and latter writers haue their sondrie opinions gessing rather then resoluing what might be the certaine signification thereof As first That this Psalme and the rest of the same title in number fifteene be called Psalmes of Degrees g Artê° ã€ˆâ—Šã€‰ in Antiquita libê° Iudaicis de Templi fabrica Buntingê° in prima parte Iteneraril sacro Nicholaus Lyranus from those steps by which the Priests and Leuites ascended from that place of the temple which is called the great court 2. Chron. 4. 9. And in the Gospell Salomons Porch Iohn 10. 23. where the people did pray into a higher roome named the inward court of the house of the Lord. 2. Chron. 24. 21. and in solemne feast daies sung these Psalmes vpon euery stayer once And this might be an outward Ceremonie admonishing all who serue God to doe it with lifted vp hearts so Cyprian
quam ad aliquem sanctorum Spirituum Dei I speake with more safety and comfort vnto my Sauiour then to any of the holie Spirits of God Therefore vnto him alone and by him we must m Ipse est Os nostrum per quod Patri loquimur est oculus noster per quem patrem videmus est dextra nostra per quam nos patri offerimus Quo nisi intercedente nec nobis nec sactis quicquaÌ„ est cum Deo Ambros lib. de Isaac cap. 8. put vp our petitions he is that Angell with the golden Censer and much odours that offereth vp the prayers of all Saints Apoc. 8. 3. for there is one God and one Mediatour betweene God and Man euen the man Iesus Christ 1. Tim. 2. 5. Therefore since there is no precept in Scripture commaundes prayer to Saints no promise that God doth allow thereof no example to warrant the practise it is not to be n Non fuit coÌ„suetum in veteri testamento vt diceretur SaÌ„cte Abrahame ora pronobis sed solum orabant homines illiê° teÌ„poris DeuÌ„ Bellar. l. 1. de sact bealit c. 19. Salmeron in Tim. 2. disp 8. §. non est expressuÌ„ in nouo testamento de inuocatione Sanctorum quia durum id esset Iudaeis praecipere Gentibus periculosum receiued Further these Saints either they be Gods or they be not If they be Gods who wil denie them that honour but Gods they cannot bee for there is one God Iehouah and beside him no other else Esay 45. 5. therefore the worship that is due and proper vnto God must not be giuen vnto them Esay 42. 8. Againe it is most euident that many are put into the roule and registred for Saints to be called vpon whose life was infamous and their blessednesse doubtfull So that according to the old saying their Reliques were worshipped on earth whose soules did burne in hell or neuer extant in nature and of this sort were S. Hippolitus Longinus George Christopher Katharine Dominicke Medarde and other of the like stampe Whose Legendes were written by Infidels or by Heretikes as that of George of Quiricus and Iulitta his mother Euen by the confession of the Papists o Melchior Canê° loc com l. 11 c. 6 Vugerius apud Balaeum de vitis Pontificum in Marcello 2. Cassander lib. consultationis 1. c. 21. Baroniê° in notationibus ad Martyrolog de Christophor Aprilis 3. Vide Iohan. Reinoldum de Rom. Eccles Idolatria lib. 1. c. 5. sect 22. 23. seq themselues wherefore to conclude this point that is a memorable place of S. Augustine where p Lib. 10. Confess cap. 42. betaking himselfe vnto God hee reasoneth in this sort Whom shall I finde who may reconcile me vnto thee must I goe vnto the Angels with what prayer with what assurance many indeauouring to returne vnto thee and not able by themselues as I heare haue attempted these thinges and so fallen into the loue of curious visions and deserued to be deceiued for the Deuil did change himselfe into an Angell of light But he must be the Mediator betweene God and Man who had some thing like to God something like to man otherwise no Mediator From which place these Correlaryes doe necessarily follow First that none can be Mediator betweene God and vs but Christ alone because none is both God and Man but he Secondly such as seeke by Angels to be reconciled vnto God or haue their prayers heard of God may easilie be deceiued by the Deuill who being a fiende of darkenesse can transforme himselfe into an Angel of light Thirdly we are not to come vnto God by Angels or the spirits or soules of men But immediately by Christ and by him to offer vp our prayers vnto the Father Wherefore not to adde more testimonies of the Fathers as q Contra Colliridianos lib. 2. tom 3. haeres 79. Epiphanius r Apolog. cap. 30. Tertullian Iustine Å¿ In Dialog coÌ„t Triph. Martyr Chrysostome t Hom. 10. de paenitent in 15. Mat. de Cananae and others I end with that of the Apostle Seing that we haue a great high Priest which is entered into heauen euen Iesus the Sonne of God let vs hold fast our profession for we haue not a high Priest which cannot be touched with the feeling of our infirmities but was in all thinges tempted like vnto vs yet without sinne Let vs therefore goe boldly vnto the Throne of grace that we may receiue mercy and finde grace to helpe in time of neede Hebr. 4. 14. 15. 16. Out of the deepe places haue I cryed vnto thee O Lord O Lord heare my voice let thine eares attend vnto the voice of my prayers THere be in the originall two seuerall wordes Iehouah and Adonai Iehouah is the proper name of the diuine essence which alwaies t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was is and shall be Apoc. 1. 4. and it signifieth the immutability and constancie of God and therefore purposing to fulfill his promise made to Abraham of deliuering his seede and posterity out of bondage Gen. 15. 16. he thus speaketh to Moses whom he had called to that worke I appeared to u Shaddai Gen. 17. 1. Gen. 28. 3. 53. 11. Graeci vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De nomine Iehouae Vide Galatinum de arcanis Catholicae veritatis l. 2. cap. 10. Angelum CaniniuÌ„ de locis Hebraicis cap. 2. Fabrum Dodecamenon c. 1. Zanch. de attribut l. 1. c. 13. Drusium de nomine Tetragrammato Abraham to Isaac and to Iacob by the name of Almightie God but by my name Iehouah was I not knowne to them Exod. 6. 3. 8. the meaning whereof is as if hee should haue said I did manifest my selfe to bee Almightie and All-sufficient but in my name Iehouah was I not knowne that is I did not in deede performe that which in word I had promised for I said that I would bring them out into the land of Canaan they did not see this but thou shalt see it and this title shall be a memoriall vnto you euen of my truth and my constancie And hereof it is that so often in the Prophets when either some especiall mercy is promised or extraordinarie iudgement threatned there is added to it this name Iehouah the Lord hath spoken it as Ezech. 5. 17. Ieremie 31. 33. In which chapter being wholly promissorie concerning the new couenant of grace and free pardon of sinnes which the Church obtayneth through Christ it is repeated three and thirty times And so speaking of Cyrus before he was borne whom hee had appointed to bee the instrument of freeing his people and sending them home againe after seauentie yeares captiuity he assureth it in this forme of wordes And his victory ouer the King of Babylon That thou maiest know I am Iehouah Esay 43. 1. 2. 3. Adonai another name of God importing his Rule and Dominion ouer all and his sustayning power that he
is the vpholder of his as Malach. 1. 6. crauing his due honour and in assurance of mercy vnto his people Esay 51. 22. And the Prophet here being so deepely distressed doth not vnfitly vse these titles relying for his deliuerance vpon the vndoubted certainety of Gods truth and all-sufficient strength of his power Let thine eares attend c. This is vttered to the capacity of our vnderstanding for in God being a spirit Iohn 4. 24. there be neither the parts of a humane bodie as the Anthropomorphits fondly imagined neither is he subiect to the passion of mans minde but according to the rule of x Dialeg de sancta Trinitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic insinuatur Deus paruulis audientibus August de Genes ad literam cont Manich l. 1. cap. 17. in psal 9. Hilarius de Trinitat lib. 6. in hunc locum Damas l. 1. Orthod fidei c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus de Trinitat c. 12. Athanasius such speeches be vttered after the manner of men but to be vnderstood as is beseeming God who in his word teacheth vs spirituall thinges in bodilie tearmes and sheweth vs inuisible thinges by those which be visible As his oath signifieth the immutability of his counsaile Gen. 22. 16. his anger and wrath the hatred of euill and iust reuenge thereof Psal 2. 12. his forgetfulnesse or sleepe the deferring either of helpe or punishment Psal 13. 1. and Psal 78. 65. so when eyes are attributed vnto him we are to vnderstand his fauour Deuter. 32. 10. his mouth and speech are declarations vnto vs of his will Num. 12. 8. Esay 40. 5. and so of the like and in this place his eares attending doe teach his mercifull willingnesse to graunt our requests who seemeth as one y Non audientia tantum Dei sed obedientia quasi designatur Saluianus de prudentia lib 2. speaketh not only to yeeld audience to the prayers of his children but to performe a kinde of obedience in wayting to attend their supplications as Psal 34. 15. the eyes of the Lord are vpon the righteous and his eares are open to their crie * Doctrine Therefore since the Prophet doth so carefully in so many wordes so often iterated vrge this one thing his desire of being accepted in prayer we are to learne that It is the greatest euill which can befall a man in this life if God shall refuse to heare his prayers Wherefore as a token yea a threatning of his wrath when his admonitions are reiected it is said he will not heare when petitions are put vp vnto him Prouer. 1. 28. and the like Iere. 14. 11. 12. for so long as God doth not refuse our prayer hee doth not denie his z Cum videris non a te amotam deprecationem tuam securus esto quia non est a te amota misericordia eius Aug. in psal 66. mercy Therefore Dauid breaketh forth in great ioy praysed be God who hath not put backe my prayer nor his mercy from me Psal 66. 20. For when mans petitions ascends Gods blessings descends he is readier to giue then we to aske And this is it which so discouraged the Israelites in their captiuity and of which they complaine and for which they mourne that their prayers in this distressed estate had no acceptance Lam. 3. 44. for we haue no helpe but from God if he destroy who can saue And this is the reason that made Dauid of his three offers to make the choise to fall into the handes of the Lord who when he had wounded could in his power and would in his mercie heale againe 1. Chro. 21. 13. * Vse From this we may learne and vnderstand the folly of men who put off their repentance from day to day as though God were bound to waite when they would call for mercy and must condescend if they can but say Lord haue mercy As the theefe Luc. 23. 42. Lord remember me a Confessio breuis vitam atque sinit longam indeede this is an example of receiuing at the last and memorable of one that none should despaire for at what time a sinner doth repent there is a promise of pardon Ezech. 18. 21. and but of one that none should presume for he that b Lege creationis vespera mane dies est at multis ex peccati grauitate dies est sine vespera vt Sodomitis Genes 19. 24. multis sine aurora vt diuiti Luc. 12. 20. hath promised that at what time so euer a man doth returne he shall be receiued hath not assured the time wherein he shall returne for it may be that either God will not heare when thou doest crie for c Vide de bis Scotum in 4. sententiarū dist 20. mercy and that lege talionis by a iust law of requitall because thou diddest not listen to him calling for repentance as Zach. 7. 13. and an example in Antiochus 2. Machab 9. 13. or thou shalt haue no list to pray but die sottishly as Nabal 1. Sam. 25. 37. or no d Punitur hac animaduersione peccator vt moriēs obliuiscatur sui qui viuens oblitus est Dei August in festo Innocent ser 3. minde being oppressed with extremity of paine or feare of death as 1. Sam. 4. 20. he that doth ouer-slippe the opportunity of timelie repentance shall come to late with the foolish Virgins to craue aperi nobis Domine open to vs O Lord. Math. 25. 11. therefore let vs seeke the Lord while he may be found call vpon him while he is neare Esay 55. 6. and while it is called to day returne Hebr. 3. 12. 13. and liue soberly and iustly and godly in this e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lutherus in psal 90. Quid habemus de tempore praeteritum abijt nec potest reuocari futurū nondum est est incertum Quid ergo restat nobis nisi praesēs quod est momentum subitò euanescens now world Tit. 2. 11. 12. For no man hath more then the very present for that which is passed is not to be called againe and that which is to come vncertaine to vs whether euer it shall be ours therefore now now must be our care and our charge knowing that we all shall appeare before the tribunall seate of Iesus Christ and there receiue according to that we haue done in this bodie whether it be good or euill 2. Cor. 5. 10. Out of the deepes haue I called vpon thee O Lord O Lord heare my voice let thine eares attend to the voice of my prayers THe doubling of these f Geminatio clamoris est sign ficatio intimae deprecationis Alcunuis in hunc psal wordes O Lord O Lord and the gradation of speech heare my voice and let thine eares attend is not slenderly to be passed ouer for in these is bewrayed the passionate affection of a distressed soule striuing against the temptations of the Deuill and
the corruption of weake flesh which in afflictions and vnder the waight and burden of the Crosse murmureth against God like Iobs wife Iob 2. 9. and intermitteth prayer as though it were to no purpose to call vpon God to appease him being displeased And in truth the holie Saints doe oftentimes finde in the extremities of trials that their temptations are not only not lessened but rather increased and more sharper when they haue made petition for deliuerance or mitigation and then euery moment of differring comfort seemeth a deniall of helpe as in Dauids complaints how long how long Psal 13. 1. 2. and some learned doe thinke that Elias did then striue with the like temptation when he said heare me O Lord O Lord heare me 1. Kings 18. 37. Such as doe feele Gods heauie hand pressing them sometimes Doctrine perswade themselues that he neither seeth their miseries nor heareth their complaints nor remembreth to shew mercy and send deliuerance So Iob 16. 17. If I crie and he answere me yet would I not beleeue that he heard my voice for hee destroyeth mee with a tempest and woundeth mee without a cause for the bitternesse of the present suffering distafleth the sweetnesse of the comfort and the whole Church of Iudah in that great desolation mentioned 2. King 25. 4. when I crie and shoute he shutteth out my prayer Lament 5. 8. and Psal 77. 8. 9. is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure And truly of all temptations this is one of the greatest therefore the Wiseman Pro. 18. 14. maketh this question which is equiualent vnto it and in effect a negation A wounded soule who can beare it is too heauie a burthen for the strongest shoulders Vnder this Cain dispaired Gen. 4. 13. And Iudas oppressed with griefe did hang himselfe Math. 27. 5. and became a dreadfull spectacle to the world Acts 1. 18. And not long since g Totam illam historiam Epistolis aliquot coÌ„plexus est Caelius Secundus Francis Spira after he had for feare denyed the truth was so deeply wounded in his conscience that he dyed in great discomfort interpreting all the sweete promises of Gods mercy against himselfe for a soule thus touched without especiall grace is skilfull in the owne accusation For the vse of this doctrine none can be more profitable Vse then to consider what medicines God hath prouided against such a wound in his word which is the soueraigne healing balme as Psal 107. 20. necessary to be knowen for oftentimes in great sicknesse and other extraordinary crosses weake and sinnefull men priuie to their owne offences and fearing the iust desert of them come to this plunge Therefore for helpe in this case first take hold of Gods generall promises of mercy as If thy sinnes be as red as Scarlet I will make them as white as wool if they were as blood they shal be as snow Esay 1. 18. Further As I liue saith the Lord I will not the death of the wicked but that he should turne from his way and liue Ezech. 33. 11. Thus God hath promised mercy and if it be not enough hath h O faelices quorum causa iurat Deus O miseros sinec iuranti eredimus Tertull. de patientia sworne it that so by two thinges immutable in which it is impossible hee should lie we might haue strong consolation Heb. 6. 18. Thus did Paul receiue comfort by applying the generall particular to himselfe and hath left an example of that heauenly Art to the faithfull for euer in that notable speech This is a true saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners of whom I am the greatest notwithstanding for this cause was I receiued to mercie that Iesus Christ should first shew on i Paulus ex persecutore ChristianoruÌ„ Christi annunciator factus est vtilitas huius rei gesta haec est quanc ipse coÌ„memorat dicit enim ab hoc sibi veniam datam c. vt nemo de se desperet qui suerit magnis peccatis inuolutê° c. August serm de coÌ„uersione Pauli Vide illius insig nem de hac materid tractatum in serm 10. de bis ipsis verbis Apost Sic Tantus Deus Tantum vt da â—et filium Tantillos munduÌ„ Tales Gratis quare Dilexit me all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life 1. Tim. 1. 15. 16. for indeed he came to seeke and to saue that which was lost Luc. 19. 10. and calleth vs with an assurance of reliefe Math. 11. 28. therefore let vs goe with boldnesse vnto the Throne of grace not doubting to obtaine fauour in the time of need Hebr. 4. 16. Secondly consider the price by which you are redeemed it is not gold or siluer but the precious blood of Iesus Christ a Lambe immaculate and without spot 1. Pet. 1. 18. whom God of especiall fauour gaue for vs and therefore the Euangelist k vttereth this with a note of admiration and wonder So God loued the world that hee gaue his only begotten Sonne that all that beleeue in him should not perish but haue life euerlasting Ioh. 3. 16. and here in appeared his loue not in that we loued him but he loued vs first and gaue himselfe a reconciliation for our sinnes 1. Iohn 4. 10. for then we were weake sinners and his enimies Rom. 5. 7. 10. hee will not lose them l Hic est feuctus orationis Christi pro crucifixoribus Luc. 23. 34. Aug. in psal 93. sanguineÌ„ queÌ„ fuderunt saeuientes biberunt credentes facti sunt sequeÌ„tes qui erant persequentes Idem de S. Stephano ser 4. Hae sunt primitiae quas Petrus Deo obsulit whom he hath so dearely bought for euen those are washed with that blood of Christ which they shed l as Acts 2. 37. and therefore euery Christian must grow to that resolution that he be perswaded that neither death nor life nor Angels nor Principalities nor Powers nor thinges present nor thinges to come nor heighth nor depth nor any other creatures shall be able to separate him from the loue of God which is in Christ Iesus our Lord. Rom. 8. 38. 39. Thirdly set before your eyes the examples of sinners whom God hath receiued into fauour as Adam resisting and laying the imputation of his transgression vpon God m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati in Deum haec vna nobiscum nata est Rhetorica himselfe The n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dorotheê° doctrina prima in Orthodoxographia woman whom thou gauest hath deceiued me yet vnto him neuer asking was preached the Gospell that the seede of the woman should breake the head of the Serpent Gen. 3. 15. Dauid obtaining pardon after his adulterie and murther
l Est bic Psalmus quasi Epistola dedicatoria Spirit Sanct. ad lectionem Scripturae hortantis of the scornefull Psal 1. 1. 2. Secondly by this also we are taught what a fearefull thing it is to fall into the hands of God by displeasing him for hee is slow to anger but great in power and who can stand before his wrath Nahum 1. 3. 6. the fiercenesse whereof appeareth In the generalitie of his punishment for so all flesh perished in the floode because all flesh had corrupted their wayes Gen. 7. 23. In the sharpnesse and extremity thereof so Iohoram who would by no meanes be reformed was at the last strooken incurably so that after the end of two yeares his guts fell out and hee dyed of sore diseases 2. Chron. 21. 19. In the speedie and swift execution so while the word was in Nebucadnezars mouth vaunting of himselfe he was depriued of vnderstanding thrust out to liue among the beasts Dan. 4. 30. and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amens insanus factus non conuersus in bestiam sed bestiarum socius Vide Pierium in Hieroglyphicis l. 9. Hunc Strabo vocat lib. 15. Geographiae suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc Regem è Graecis praeter Strabonem nulbis nominat Casaubonus in Strabonem in the multitude of his instruments by which he taketh vengeance of the disobedient Angels Psal 78. 49. Men. Ier. 13. 14. Brute beasts 2. Kings 17. 25. The elements of the world water choaked Pharao Exod. 14. 28. the aire fought against the Cananits Iosua 10. 11. The fire consumed Ahazias messengers 2. Kings 1. 10. The earth swalloweth vp Corah Dathan and Abiram Num. 16. 32. Besides sicknesse wasted Herod Acts 12. 23. Hunger pined the rebellious Israelites so that the tender woman eate her children of a spanne long Lament 4. 5. 10. The sword is the reuenger of the couenant Leuit. 25. 26. And these or the like iudgements none can escape Psal 139. 15. Therefore let vs take the admonition from the Lords owne mouth O consider this you that forget God lest I teare you in peeces and there be none that can n Piae matris haec verba sunt nam nos non tradit iudicio Deus sed tanquam suasione admonitione corrigi debent metu coercet continet Chrysost in illum locum deliuer you Psal 50. 22. If thou O Lord straightly markest iniquitie O Lord who shall stand but mercy is with thee that thou mayest be feared IN these wordes are set downe two reasons of Dauids earnest prayer the first taken from the consideration of sinne in him selfe and others the second from the respect of Gods mercie In the sinne the points first the quality of it Iniquitie Secondly the subiect all therefore who shall stand by way of interrogation including a negatiue that none can stand Thirdly the effect euen the reuenging wrath of God If he should marke it straightly In the mercy also there bee three branches first a free gift without desert mercy second where it is not in man but God with thee the third the end thereof why it is bestowed that thou mayest bee feared If thou O Lord straightly markest iniquitie There is in this place a secret preoccupation for either God who knoweth all our secrets or else our owne conscience might obiect in this sort Thou art a sinner and therefore deseruedly cast into these extremities how therefore should God heare thee nay why rather should he not consume thee in his displeasure for this marking here spoken off is to be vnderstood according to the rule of Gods iustice and that both in respect of the iudgement and the punishment Of iudgement wherein our sinnes and offences are examined according to the prescript of the law to which no flesh in regard of naturall corruption can be answerable of punishment when God doth lay mens sinnes to their charge and according to his iustice afflict them for before him all men are offendors and guiltie and bound to suffer the punishment of their transgressions To this the Prophet answereth first by a concession acknowledging if God would deale summo iure according to rigor and strictly that then none could be saued if thou straightly markest iuiquitie O Lord who can stand Secondly by a correction of speech but with thee is mercy that is thou doest not in extremitie weigh our sinnes but pardon them for thy rich mercie in Christ For neuer any of the Fathers or Patriarkes found Gods fauour but in the promised seede Gen. 3. 75. and therefore Daniel intreateth it for the Lords o Messiam promissum quem fecit Deus Dominū Christum Act. 2. 36. codem argumento vtitur Ecclesia psal 80. 15. 16. Polanus in illum locum Danielis sake in the distressed time of captiuitie Dan. 9. 17. * Doctrine Sinne and the conscience of sinne hindreth our prayers conscience of sinne that knowing our owne guiltinesse we dare not present our selues before God for as Bernard truly p Duobus modis impeditur oratio peccatoris vel nulla vel nimia luce nulla luce illustratur qui peccata sua nec videt nec confitetur nimia luce obruitur qui ea tanta videt vt de indulgetia desperet horum neuter orat c. Iusententijs speaketh the prayers of a sinner are hindred two wayes vel nulla vel nimia luce by too much light when he is ouerwhelmed and dusted with the sight of his offences and beholdeth them so great that he despaireth of mercy and pardon so was it with Cain when arraigned and conuicted he cryeth out My sinne is greater then can be forgiuen Gen. 4. 13. And with Iudas when he saw what he had done in betraying of innocent bloud he went and hanged himselfe Math. 27. 5. By no light when a man doth neither know nor acknowledge his sinnes and therefore is not a suter for fauour Such a one was the Pharisie in the Gospell blinded with the loue of himself who beginneth with his gloria patri in fleede of a miserere and seeth no faults in himselfe but thinketh that God was beholden q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis sermon de Pharisaeo Publicano to him Luc. 18. vers 13. and such call not vpon God Psal 53. 4. Sinne when men guiltie to themselues doe imagine that the Lord will not respect them for he heareth not sinners Iohn 9. 31. such as be prophane and runne into all kinde of wickednesse without remorse and indeede their prayers are abhomination Prouerb 28. 9. and of such doth God speake When you shall stretch out your hands I will hide mine eyes from you and though yee make many prayers I will not heare adding the reason For your hands are full of blood Esay 1. 15. Therefore shall you obserue it in the Scripture that the faithfull alwaies before they powre forth their harts vnto God in petitions they humbly confesse their sinnes
13. whetting the sword of his iustice in the oyle of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3 his mercie And further set before thy eyes as visible testimonies the examples of the greatest sinners obtayning the greatest mercies at Gods hands he made Mathew a Publican an Euangelist Marie Magdalene a harlot an Apostle to the Apostles the theefe vpon the Crosse a possessor of Paradise Paul a persecutor a preacher and he confirmed Peter denying him forswearing banning and cursing that he knew him not most louingly in his Apostleship and all these and the like they are examples to all for time to come that shall beleeue in Christ 1. Tim. 1. 17. Lastly if the waight of the Crosse and afflictions doe presse thee downe and thereby thou conceiuest God to be angrie with thee well know that so he hath exercised his dearest Saints Iob is disposlessed of all children seruants goods health comfort and complayneth that the Lord had written bitter things against him and pursued him like an enimie Iob 10. 17. 18. Great Eliah is so distressed that he wisheth death complayining vnder his Iuniper tree 1. Kings 19. 9. And Dauid a man according to Gods owne heart findeth a heape of miseries in his house good mementoes of his sinne 1. Sam. 12. 10. c. and this made him confesse that it was profitable for him that he was afflicted for before he was troubled he went wrong but after he kept Gods commandements Psal 119. v. 71. Why then as the Prophet speaketh is the liuing man sorrowfull in suffering for his sinnes Lament 3. 39. Our corrupt flesh standeth in need of such salt to abate the rancknesse thereof and these things are written for our learning that we through patience and hope of the Scriptures might haue comfort Rom. 15. 4. Secondly the second vse is generall Let vs therefore haue grace whereby we may so serue God that we may please him with reuerence and feare Hebr. 12. 28. For as S. Austen a Tractatu 9. in primam Iohannis Epistolam partlie said feare is like the needle which maketh the entrance and draweth after it the threed of all other vertues Ioseph maketh it a reason of his equitie Gen. 42. 18. and it is the cause of that mercy which the midwiues shewed to the children of the Israelites Exod. 1. 17. Therefore godlinesse and feare goe together as it is said of Iob Cap. 1. 1. that he was iust feared God and eschewed euill and the same noted in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon Luc. 2. 25. And as motiues hereunto set God alwaies before thine eyes vnto whom all things are naked Hebr. 4. 13. and beholdeth thy thoughts and heareth thy wordes Psal 139. 3. If this will not serue then consider him iudging rewarding and punishing Therefore it is the Wisemans inference Feare God and keepe his commandements for he shall call euerie worke and euerie secret thing to iudgement whether it be good or euill Eccl. 12. 14. And the Apostles confession We couet that both dwelling at home and remoouing from home we may be acceptable vnto him for we must all appeare before the iudgement seate of Christ that euery man may receiue the things in his bodie according to that he hath done whether it be good or euill 2. Cor. 5. 10. If thou Lord markest iniquitie The holie Ghost vseth here very significant words for the originall translated to marke is to keepe carefully and with diligence that nothing escape as in that speech of our Sauiour Christ Blessed are they that heare the word of God and keepe it Luc. 11. 28. That is doe not suffer it to slippe from them So it is said of Iacob that he marked Iosephs sayings concerning his dreames Gen. 37. 11. Therefore it includeth thus much that God doth not onlie behold and know our euill deedes but keepe them in minde and will in his time also take vengeance of them as he telleth the hypocrite who tooke the aduantage of his patience and misinterpreted his long suffering when he was partaker with the adulterer ran with the theefe slandered his owne mothers sonne and thought God like himselfe because he held his peace but I will set all these things in order before the. Psal 50. 21. And the word Englished iniquitie being of the plurall number implieth both the greatnesse and the number of sinnes So this being Dauids confession whereby he is moued to Doctrine sue for pardon and forgiuenesse teacheth vs That the most holie in earth compassed with flesh and blood liuing in this vale of miserie and place of temptation are not only infected with the staines of infirmitie but ouertaken euen with many and great offences with grosse transgressions Righteous Lot is twice drunke committed incest with his owne daughters and after those facts the holie Ghost neuer maketh mention of him as of the other Patriarks but buryeth c Lutherê° in 19. caput Genescos him in his teares Gen. 19. 35. Aaron who had seene Gods wonders in Aegypt of mercy and iustice who walked through the red Sea heard the Lord speake from heauen not many dayes after maketh a moulten Calfe buildeth an Altar before it and proclaimeth a holie day and offereth sacrifice as vnto d Quinto die mensis tertij data lex decimo septimo quarti adorant vitulum Israelitae the Lord. Exod. 32. 5. 6. which one example liuelie expresseth our in-bred corruption and pronenesse to all sinne Moses that great Prophet distrusteth at the waters of strife Num. 20. 12. Salomon in age after so long experience of Gods mercies and indued with so many benefits of admirable wisdome infinite riches exceeding honour falleth away and buildeth high places for the abhominations of his strange wiues and burnt incense and offered to their Gods 1. Kings 11. 4. 7. 8. Ezechias whose praise is so honourable in Scripture in steade of being thankefull waxeth proude and rendereth not according to the reward 2. Chron. 32. 25. These and a thousand such like examples are euident and pregnant testimonies conuincing how easie we are to be seduced weake to worke and vnable to resist for e Generalis est humano generi triplex miseria c. Nam faciles sumê° ad seducendum debiles ad operaÌ„dum frogiles ad resistendum c. Bernard serm 7. de Aduentu if we would discerne betweene good and euill we are deceiued if we indeauour to doe good we faint if to resist euill we are ouercome for the frame of mans heart is only euill continually Gen. 6. 5. and therefore it is not in him to direct his owne wayes Iere. 10. 23. But in manie things as the Apostle saith not excepting himselfe we sinne all Iames 3. 2. neither are we fit to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But if there be any it is God who worketh both the will and the deede according to his good
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
vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam putat quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs vpon whom the ends of the world are come 1. Cor. 10. 11. And this is that which our Sauiour Christ saith concerning the Galileans whose blood Pilate mingled with their sacrifices and those vpon whom the tower of Siloh fell and destroyed that the iudgement of those few should be the motiue to repentance in all Luc. 13. 3. And againe all examples of Gods mercy shewed to others ought to be incouragements of hope in vs so Dauid setteth this downe as a ruled case that he confessing against himselfe his wickednesse the Lord forgaue the punishment of his sinne Therefore should euery one that is godlie pray vnto him c. Psal 32. 6. appeale from iustice to mercy in assurance of obtayning fauour and S. Paul being a persecutor a blasphemer an oppressor and obtayning mercy would haue all that doe repent to take him for an k Dicit Paulus vnic uique agreto dese desperare volenti qui curauit me misit ad te dixit mihi illi desperaÌ„ti vade dic quid habuisti quid in te sanaui quà m cito de coelo vocaui vna voce percussi deieci altera erexi elegi tertia impleui misi quarta liberaui coronaui vade dic aegrotis clama desperatis fidelis sermo est omnium acceptione dignus c. August serm decimo de verbis Apostoli c. example and a demonstration of the like 1. Tim. 1. 13 14 15 16 17. And these things are written for our comfort Rom. 15. 4. But with thee is mercy that thou mayest be feared The mistaking of one letter in the originall hath caused some l Vide Hieronimum in Epist ad Suniam Fretiaeam corruption both in the Greeke and old Latin translation especially yet that onlie made Authenticall by the late Tridentine m Sestio quarta Councell whereof can be gathered no conuenient sense as is apparant in the interpretations of the Fathers who haue laboured much to make some fitting exposition n Augustinus Gregoriê° Magnê° Innocentius 3. in hunc PsalmuÌ„ wherefore to let these passe the Prophet here doth amplifie the mercy of God by the finall cause that thou mayest be feared Now this feare by a property of the Hebrew tongue signifieth the whole worship of God as Rom. 11. 20. Luc. 1. 50. Act. 10. 35. 2. Kings 17. 32. Esay 29. 13. and in infinite other places And this is that feare which the Schoolemen o Aquinas 2. 2. q. 19. art 2. Reinerius insumma Compend Alberti lib. 5. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedagog lib. 1. cap. 9. call filiall ioyned with reuerence as Clemens Alexandrinus speaketh vnder which is comprehended the true knowledge of iustice and mercy in God obedience to his will in the workes of the first and second Table and those holie duties cannot be performed of any but of those who doe acknowledge themselues sinners and God mercifull whose mercy is purchased by the obedience of Iesus Christ and offered by the preaching of the Gospel to those that doe beleeue for others they either exalt themselues puffed vp with the windie conceipts of their owne workes and merits as the Pharisee who counterfaiting fulnesse departed emptie Luc. 18. 14. or slie from God and imagine him to be only an inexorable and seuere iudge and so despaire as Cain Gen. 4. 3. Saul 1. Sam. 31. 4. Iudas Math. 27. 2. and such like but the godlie they come in humility and being priuie to their owne wants craue mercie as Abraham I am ashes Gen. 18. 27. And the Publican p Vim faciebat regno caelorum Publicanus ille qui dum non audet oculos ad cilum leuare ipsum caelum ad se potuit melinare Bernard serm de multipl vtilitate verbi Dei standeth a farre off not daring to approch nigh vnto the holie place nor to lift vp his eyes as ashamed for his offences but knocking his breast the secret closet of many sinnes vnknowne to others and maketh his confession that he is a sinner and putteth vp his suite Lord be mercifull vnto me Luc. 18. 13. Therefore not to stand longer vpon this point where it is said that with God is mercy that he may be feared here is expressed the end of his mercy and pardoning euen his worship and reuerence for none can truelie serue him but such as feele the benefit of the remission of their sinnes none doth glorifie him who is not first glorified of him and none is glorified but he who is iustified Wherefore the first effect of the forgiuenesse of sinne is sanctification or our glorification for which we must againe glorifie God not in that he standeth in neede to receiue anie honour from vs but that out dutie requireth it for because we are not our owne but bought with a price therefore must we glorifie God in our bodie and in our spirit for they are Gods 1. Cor. 6. 20. The doctrine of grace doth not giue the reine to licentiousnesse Doctrine of life nay the due consideration thereof is the streightest bridle to with-hold all sinne for therefore are we deliuered from the hand of our enimies that we might serue God in holinesse and righteousnesse all the daies of our life Luc. 1. 74. And the Apostle of purpose handling that Treatise of Gods mercy doth from it inforce new obedience and the practise of all religious carriage towards God our brethren and our selues for the grace of God that bringeth saluation to all men hath shined forth and teacheth vs to denie 〈◊〉 vngodlinesse and worldly lusts and to liue soberly iustly and godly in this present world looking for the blessed hope and waighting for the glorious appearance of Christ Iesus who gaue himselfe for vs that he might redeeme vs from all iniquitie to be a peculiar people vnto himselfe zealous of good workes Tit. 2. 11 12 13 14. and hauing laid downe the ground of our saluation in the riches of Gods mercy and greatnesse of his loue he buildeth thereupon the necessity of holie life for we are his workemanship created in Christ Iesus vnto good works which God hath ordayned that we should walke in them Ephes 2. 10. For they be the way to the Kingdome though not q Via regni non causa regnondi Bernardê° de gratia libero arbitrio the cause of obtayning the same which is not purchased by our good doings but prepared of Gods goodnesse for vs from the foundations of the world Math. 25. 34. And from hence are those vehement and so often repeated exhortations in Scripture to be blamelesse and pure and the Sonnes of God without rebuke in the middest of a naughtie and crooked generation and to shine as light in the world Phil. 2. 15. To walke in the spirit if we liue in the spirit Galat. 5. 25. To
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
Doctrine required for it is said of the godly that they goe from strength to strength vntill euery one appeare before God in Sion Psal 84. 7. where in the originall the manner of speech is borrowed from warfare wherein the Souldier keepeth his rancke notwithstanding any either confronting of the enimie or difficulty of the way So the Apostle taking a resemblance from a race where he only getteth the garland that runneth to the goale exhorteth to continuance that we may obtaine 1. Cor. 9. 24. and affirmeth of himselfe that he forgetteth that which is behinde and endeauoureth to that which is before and followeth hard toward the marke for the price of the high calling of God in r Vide Fabrum in Agonistico lib. 2. cap. 7. Christ Iesus Phil. 3. 13 14. For as S. Hierome ſ Non quaeruntur in Christianis principia sed fines Hieronymus Epist ad Furiam c. speaketh truly not the beginnings but the endings in Christians are commended faith not t Fides non accepta sed custodita viuificat Cyprianus lib. 1. Epist 7. once receiued but alwayes kept doth profit Rehoboams three religious yeares were no benefit vnto him when afterward he forsooke the Lord. 2. Chron. 12. 1. 9. Iudas was an Apostle in Christs schoole he taught the word wrought miracles as the rest but the Deuill entered into his heart he became a traitour Ioh. 13. 27. and a terrible spectacle in his death Acts 1. 18. What auailed it Lots wife to come out of Sodome when looking backe shee was turned into a piller of salt Gen. 19. 20. In exemplum u August de Ciuitate Dei lib. 16. cap 30. condimentum to season vs by her example therefore our Sauiour Christ hath lest vs the vse of that iudgement Remember Lots wife Luc. 17. vers 32. Because many be like Daniels Image whose head was Vse gold and his feete dirt Dan. 2. 32. 33. and make some faire shew at the first continually decreasing as that x Balduinus de hoc vide Geraldum Cambrenseni in Itineratio Cambriae lib. 2. cap. 1. 14. Antiquitates Britannicas in vita Balduini Prelate to whom Pope Vrban writ taunting his inconstancy Monacho feruido Abbati calido Episcopo tepido Archicpiscopo frigido Who was for zeale a burning Monke an hot Abbot a luke warme Bishop and a stone cold Archbishop alwaies declining And that he only shall be saued that continueth for perseuerance is y Sola perseuerantia meretur viris gloriam coronari virtutibus c. Bernardus Epist 129. the crowne of all vertues Math. 10. 22. the best vse is to consider of the motiues which may further to the obtayning and keeping of this vertue the perfection of all other and among many those most especiall First prayer for this is clauis coeli mans petitions ascend Gods blessings descend and euery good gift proceedeth from the Father of light Iames 1. 17. Therefore Annas Burgeus a z Historia Gallica de statu religionis sub Henrico 2. Anno Domini 1559. man of vndaunted courage in the times of the troubles in France vnder Henrie the second being condemned for the profession of the Gospell when he came to the stake where he was to be executed priuy to mans weakenesse and the Deuils subtile temptations presenting the dreadfulnesse of massacring torments and the delights of smiling pleasure then betooke him to prayer Ne me desere Domine ne ego te deseram forsake me not Lord that I forsake not thee and indeede now was the triall Secondly consideration that things of small continuance are of as small respect as the former Spectaculi a Tertullianus de Resurrectione spiraculi res matters only of sight and sent we can be content to carry them in our hands for a while when they be once withered cast them to the dunghill and God maketh as little account of fainters in his seruice who haue no lasting in them like sommer fruit soone rotten Amos 8. 2. Thirdly the danger of recidiuation for a relapse in corporall sicknesse is very daungerous because the body weakened with the former disease is neither well able to beare a second assault nor a new course of remedy in Phisicke and not vnlike is the case of the soule spiritually and so it is laid out in the Parable that the Deuil being once driuen out wandreth in drie places and bethinketh of returne and bringeth with him seauen spirits more worse then himselfe and entereth into a man againe and his estate is worse then before Math. 10. vers 43. 2. Pet. 2. vers 20. 21. Fourthly a wayning of our selues in time from the inticing delights of the world and our owne affections casting before hand the hardest and what our profession may cost vs. And this is the counsaile of our Sauiour Christ by two similitudes the one taken from ioyning battaile with the enimy the other from building of an house where our ability for the one must be first reckoned in disbursing the expences and power of the other considered for possibility to obtaine victory lost either we leaue a hare foundation with shame or be constrayned to slie with dishonour Luc. 14. 28. Fiftly hauing our eyes fixed vpon the reward and this wil put heart into vs. Thus Christ encouraged the Church of Smyrna Be faithfull vnto the death and I will giue thee the crowne of life Reuel 2. 10. And it is said of Moses that he refused to be called Pharaos daughters sonne and did rather choose to suffer aduersity with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasure of Aegypt the reason of all this for he had a respect vnto the recompence of the reward Hebr. 11. 24 25 26. And so let vs goe forward in all holy actions not regarding what lets or hinderances may be cast in b Aut deficiam aut efficiam est Emblema Christianorum the way knowing that to those that continue in well doing is glory and honour and unmortality and euerlasting life Rom. 2. 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great redemption and he shall redeeme Israel from all his iniquities THis is the conclusion of the Psalme and exhortation to the whole Church in which are considerable these particulars First the exhortation it selfe Let Israel waite on the Lord and in it there is the matter of the exhortation waite the persons who must waite Israel on whom the Lord. Secondly the reason for with him is mercy and this mercy is amplified first by the quantity it is great Secondly by the subiect in him Thirdly by the obiect Israel Fourthly by the perfection or extent to redeeme Israel from all his sinnes From the offence and guilt à malo culpae poenae for so much that word in the originall signifieth Let Israel waite on the Lord. The
agere inter extraneos facilè inimicos inuenire Tertul. Apolog. cap. 1. and so findeth but hard entertainement Yet at the last shee shall enioy rest for hell gates cannot preuaile against her Math. 16. 18. Iesabel persecuteth Eliah when he can haue no safety vpon earth he is translated into heauen 2. Kings 2. 11. Pharao so oppresseth the Israelites in Aegypt that they are weary of their liues he is choaked in the sea and they sing a song of triumph Exod. 15. 2. Herod maketh hauocke of the Church putteth Iames to death imprisoneth Peter he is strooken of an Angell strangled with p Vide Iosepham Antiquitatum lib. 19. Euseb lib. Histor Eccles 2. cap. 10. wormes and the word of God grew and multiplyed Acts 3. 23. for God is faithfull and will neuer suffer any of his to be tempted aboue that they shal be able to beare but with the temptation giue a comfortable issue 1. Cor. 10. 13. Wherefore to end this it is a memorable speech of one concerning the Church and the estate thereof It is q CoÌ„tinuatio discursus de rebus Gallicis Anno 1588. Gods field ploughed vp with the share of torment compassed with the contempt of the world sowed with ashes watred with teares the fire is to her as the Sunne bloud as the dew flourisheth in the Autumne of calamities and bringeth fruit in the deepest water of tribulation all her enimies r Hilariê° de Trinitate lib. 7. further her good Therefore we are not to account either outward tribulations Vse or inward temptations to be tokens of Gods displeasure No he sendeth them for another end First to teach vs not to trust in our selues Psal 30. 7. Secondly to keep vs from waxing wanton in earthly prosperity Deut. 8. 1. 2. Thirdly for triall of our faith and patience for what the furnace is to gold separating it from the drosse and Å¿ Augustinus in Psal 60. the flaile to the corne beating it from the chaffe the same is affliction to a godly man tending to make their vertues apparant 1. Pet. 1. 6. 7. Fourthly by this meanes the old man is crucified and the body of sinne destroyed Rom. 6. 6. Fiftly thus we are fitted for a better life for by many tribulations we must enter into the Kingdome of heauen Acts 14. 22. for sinners are therefore vndoubtedly miserable because left without t Gregorius in primum caput Ezechielis chastisement But so much for this being sufficient to haue touched it in this place being before more fully handled For with the Lord is mercy and with him is great redemption In these wordes for with the Lord is mercy a reason is set downe why Israel should waite on the Lord and therein be two comforts against two especiall temptations affrighting a distressed soule and such an one as is touched with the sense of deserued iudgement for sinne for howsoeuer worldly men may sport themselues and put off the euill day yet can it not be auoided but either the greatnesse of mans sinne will discourage him and this made Cain despaire when he conceiued it to be greater then Gods mercy Gen. 4. 13. but against this With the Lord is mercy or else the number and this doth astonish the most righteous Therefore I am confounded saith Ezra and ashamed to lift vp my eyes vnto thee my God for our iniquities are increased ouer our head and our trespasses are gone vp to heauen Ezra 9. 6. So Dauid Mine iniquities are gone ouer my head therefore I am bowed and crooked very sore I goe mourning all the day long I am weakened and sore broken I roare for the very griefe of my heart my heart panteth my strength faileth and the light of mine eyes euen they are not my owne Psal 38. 46. 8. 10. Against this With him is great redemption Neither the greatnesse nor multitude of sinnes must discourage Doctrine a penitent soule for where sinne abounded there grace superabounded Rom. 5. 20. Christ calleth them to come vnto him and promiseth rest to those who are loden and trauaile vnder the burthen of their sinnes Math. 11. 28. and his blood is said to purge vs from all sinne 1. Ioh. 1. 7. and the promise is that if they be as red as blood they shall be made as white as wooll and if scarlet like vnto snow Esay 1. 18. and this mercy is confirmed by oath Ezech. 33. 11. that so by two things by which it is impossible that God should faile the Elect might haue sure consolation Hebr. 6. 18. And as sensible testimonies hereof he receiued Manasses into fauour who committed more abhominations then the Gentils and did euill to anger the Lord withall 2. Chron. 33. 7. 8. 13. He accepted of Dauid an adulterer a murtherer 2. Sam. 12. 12. He admitted denying Peter and most louingly conuersed with him Ioh. 21. 15. Hee made the Theefe vpon the Crosse an inheritor of Paradise Luc. 23. 43. and Marie Magdalen the sinner a messenger of his resurrection Math. 28. 7. At one time three thousand of those are washed with Christs blood who shed his blood Act. 2. 23. 41. For there is no maladie of the sould vncurable to the almighty u Acquè potest excitare Christus I azarum è Sepulchro ac Iairi filiam adhuc in domo aut viduae filium iam elatum Vide August de verbis Apostoli hom 44. in Ruang secundum Iohannem phisition therefore when Cain cryed out his sinne was greater then could be forgiuen Gen. 4. 13. he did wrong to God whose mercy is greater then mans misery can be It was not the greatnesse of the offence but the want of repentance that shut Iudas out of heauen who despairing became x Ambrosius lib. 1. de poenitentia Nyssenus in orat cont eos qui alios acerbius iudicaÌ„t August lib. 50. homiliar hom 27 his owne executioner * Vse Let none therefore despaire of the mercy of God for he y Tanta est benignitas omnipotentiae omnipotentia benignitatis in Deo vt nihil sit quod nolit aut non possit relaxare conuerso FulgeÌ„tius Epist 7. cap. 4. is so good and mercifull as he is Almighty and infinite wherefore let vs take words with vs and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously then he will heale our rebellions and loue vs freely Ose 14. 3. 5. Compassion and forgiuenesse is with him because we haue rebelled Dan. 9. 9. and because our rebellions are many he is the God of z Deus condonationum Vide Prosperum in hunc Psalmum forgiuenesses Nehem. 9. 14. And therefore he commended his loue vnto vs that when we were weake sinners and his enimies he gaue himselfe for vs much more then being iustified by his blood we shall be saued from wrath by him Rom. 5. 5. 8. 9. and therefore he was partaker of our nature that by death he might
iust men that need no amendment of life Luo. 15. 7. Therefore well spake Bernard I consider three things h Sermone tertio de fragmentis septem misericordiarum in which all my hope resteth the loue of the adoption the truth of the promise the power of the performance Now let my foolish thought murmur and say who art thou how great is thy glory what are thy deserts by which thou mayest hope to obtayne it I will answere confidently I know whom I haue beleeued and will answere confidently I am assured thereof because in his exceeding loue he hath adopted me who is true in his promise and able to make performance for it is lawful for him to doe what he will This is the threefold corde hardly to be broken which let downe from heauen our Country vnto this prison where we now dwell let vs take fast hold thereof that it may draw and pull vs vp into the sight of the glory of the great God who is blessed for euer AMEN And he shall redeeme Israel from all his sinnes The conclusion of this Psalme is a promise wherein the Prophet sheweth what cause he had to pray and what in the like case might be our encouragement and it is here most comfortably to be considered that God doth not only giue vs naturall life gouerne and preserue the same Acts 17. 28. but spirituall in pardoning sinne and destroying death for this only is that which sweeteneth all other his blessings vnto vs else the griefe of conscience for sinne and the terrour of death the Kings of feares Iob 18. 14. would vtterly discomfort vs now that after the complaint of his afflictions wherewith he beganne he mentioneth redemption from sinnes and so endeth with it When God afflicteth we are not to hope for any deliuerance Doctrine vntill he doe pardon our sinnes therefore in all their troubles this is the first suite that the faithfull make so Daniel O Lord according to all thy righteousnesse let thy anger and thy wrath be turned away from thy Citty Ierusalem thine holy mountaine for because of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to all that are about vs O Lord heare O Lord forgiue O Lord consider and doe it Dan. 9. 16. 19. And Dauid when the iudgement was threatned against him for his manifold offences he craueth many mercies Psal 51. 1. Ezachias acknowledgeth that when he had receiued assurance of life that then God had cast all his sinnes behinde his backe Esay 38. 17. And the reason of this is for malum culpa trahit malum poenae the course of iustice requireth that euill should befall the euill man It was the floode of sinne that brought the floode of water Gen. 6. 7. Ierusalem sinned grieuously therfore shee is in derision Lam. 1. 8. And as mans i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot lib. 1. offences prouoking doe increase so Gods iudgments punishing Leuit. 26. 21 24 28. In all calamities therefore let vs haue recourse to God that hee who hath wounded may binde vp The precept Turne vnto the Lord. Ioel 2. 12. The practise in the Niniuites who humbling them selues obtayned mercy Iona 3. 10. A shower of teares is the best water to quench the fire of Gods wrath so doth he testifie himselfe vnto Iesiah 2. Kings 22. 17 19. Therefore the man is blessed who confesseth his sinnes and forsaketh them for he shall obtayne mercy Prouerb 28. 13. Let vs auoide all sinne and the first inticements thereunto Vse for euer for those things sake which the world maketh smal account of the wrath of God commeth vpon the children of disobedience Ephes 5. 6. the drops of the water are small yet they fill the Sea What can be lesse then k Noli contemnere peccata quo tidiana quia minora sed time quia plura sint non est bestia sicut Leo vt vno morsu guttur fraÌ„gat sed bestiae plerunque minutae multae necaÌ„t c Augustinê° de decem chordis cap. vndecimo the sand vpon the shore yet with it the greatest vessels may be suncke one sparkell of fire neglected is sufficient to consume a whole Citty and the least sinnes in our estimate may so farre kindle Gods wrath that it will not be quenched as he spake to Eli that the wickednesse of his house should not be purged with sacrifice nor offering for euer 1. Sam. 3. 14. Therefore let vs serue the Lord with feare and reioyce before him with trembling Psal 2. 11. and while it is called to day turne vnto him least we be hardened by the deceitfulnesse of sinne Hebr. 3. 13. For we shall one day appeare all before the Tribunall seate of Christ Iesus and receiue according to that we haue done in this body whether it be euill or good 2. Cor. 5. 10. happy that man that maketh that one day the subiect of his meditation euery day And he shall deliuer Israel from all his iniquities What is to be vnderstood by the name of Israel hath beene shewed euen the Church the whole number of the faithfull Here is set downe vnto vs these particulars a benefit redemption the subiect Israel the extent from all his iniquities Now to l Redemptionis vocabulum admonet nos 1. De prima nostra integritate libertate 2. De poenis amissae libertatis stile peccatis de ira Dei de captiuitate 3. De charitate Dei erga nos intercessione pro nobis 4. De liberatione nostra 5. De pretio soluto redeeme is properly to free one captiued by paying a price for him to ransome so whereas before he said that with God was mercy now he setteth downe how this mercy is manifested and so leadeth vs to the consideration of a mediatour by whom we are freed and that is Christ Iesus for we were taken aliue of the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Diuel 2. Tim. 2. and he hath redeemed vs from him Hebr. 2. 14. from sinne Rom. 3. 14 25 26. from the curse of the law Gal. 3. 13. from death and condemnation 1. Cor. 15. 55. and that not with gold or siluer but with his owne precious blood 1. Pet. 1. 18. And this word he is very Emphaticall and put here exclusiuely he alone that Redeemer Iob 19. 25. who speaketh of himselfe I will redeeme thee from the power of the graue I will deliuer thee from death Ose 13. 14. Expounded of Christ by the Apostle 1. Cor. 15. 55 56 57. Our sinnes are taken away only by that sacrifice which Christ offered vpon the Crosse the Altar of n Immolatus est Christê° nouum verum se Patri offerens sacrificium non in templo cuius iam finita erat reuerentia nec intra septa ciuitatis ob meritum sui sceleris diruendae sed foris extra castra Vt veterum victimarum cessante mysterio noua hostia nouo Altari
glorified Of whom it followeth Who shall lay any thing to the charge of Gods Elect And this was the confession of the whole Church of k Passê° est Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius lib. 4. Histor Ecclesiast cap. 15. Smyrna in the primitiue and purer times thereof as wee reade in the Ecclesiasticall histories The euidence of this point is so great that the Schoolemen l Lumbardus lib. 3. Distinct 18. also haue acknowledged the same though liuing in the dayes of more darkenesse and corruption distinguishing m Innocentius 3. lib. 2. de officio Missae cap. 41. Aquinas in 1. ad Tim. 2. Lectione 1. in fine pro aliquibus efficaciter pro omnibus sufficienter in 5. cap. Apocalypseos Anselmus lib. 2. Cur Deus homo cap. 14 15. de sufficientia efficientia mortis Christi the sufficiency reacheth vnto al the effect to the Elect only and they giue a reason of this n Aquinas summa contra Gentes lib. 4. cap. 55. sect 26. Vide Galatinum de arcanis Cathol religionis exponentem Esaiae cap. 53. lib. 8. cap. 14. distinction For the death of Christ is as an vniuersall cause of saluation as the sinne of Adam an vniuersall cause of damnation Now an vniuersall cause must be applyed in speciall to euery one that they may receiue the effect thereof The effect of the sinne of the first man commeth vnto all by carnall generation the effect of the death of Christ must be conueyed by spirituall regeneration whereby man in a sort is conioyned and incorporated with him It were very easie to adde to these few greater number of o De hac materia Vrsinus in oratione habita de quaestione ad quos feuctus mortis resurrectionis Christi pertineat Grinaeus Theologicorum Theorematum parte 3. de fidelibus quorum causa Christus Iesus mortnus est resurrexit sunt de ea integri Tractatus Vt Iohannis Iezleri de fructu mortis Dominicae libri quinque Iacobi Kimedoncij de redemptione gene is humani libritres 〈◊〉 Amandi Polani Syntagmate lib. 6. cap. 18. proofes but needlesse Vse First therefore for application let this teach vs to pray for faith so the Apostles Lord increase our faith Luc. 17. 5. for as in that first Sermon preached to the Gentils in Cornelius house which was confirmed by a visible signe the holy Ghost descending vpon them that were present S. Peter said To him that is Christ all the Prophets giue witnesse that through his name all that beleeue in him shall receiue forgiuenesse of sinnes Act. 10. 43. And prayer is the keye of heauen opening vnto vs the treasury of Gods blessings it ascends graces descends among them is this faith donum infusum p Aquinas 2. 2. q 6. art 1. So an example in Austin when he went to Millan to heare S. Ambrose eloquence Veniebant in mentem meam ait simul cum verbis quae diligebaÌ„ res etiaÌ„ quaÌ„ negligebam cumcor aperitem ad excipiendum quam disertè diceret pariter intrabat quam verè diceret c. Confess l. 5. c. 14. a gift infused therefore to you it is giuen saith the Apostle that you should beleeue Phil. 1. 29. Secondly let vs be thankefull to God for the blessing vouchsafed vs so S. Paul being conuerted after the rehearsall of his former estate and of his calling and mercy obtained breaketh forth thus Therefore to the King immortall inuisible vnto God onely wise be glory for euer and euer 1. Timoth. 1. 17. Thirdly this may be an admonition to examine our selues whether we be in Christ or no 1. Cor. 13. 5. which will be apparant by the holy fruits as faith loue hope receiuing the word with ioy 1. Thess 1. 3 4 5. obedience Ioh. 10. 28. prayer and newnesse of life 2. Tim. 2. 19. strife against sinne and victory ouer the same Rom. 7. 23 24 25. and such like So that we liue not now according to our owne wils but the will of him Christ Iesus who hath died once for vs all 2. Cor. 5. 17. And he shall redeeme Israel from all his iniquities The originall word here translated Iniquities signifieth q Malum peccatorium malum vltorium Tertul. aduersus Marcionem l. 2. two things the materiall and the formall of sinne as the Schoolemen call it that is the corruption disorder defect and inclination repugnant to the law of God the inherent disease the euill of offence and also the guilt binding vnto punishment temporal and eternall according to the order of diuine iustice the euill of punishment and so it is vsed for both these oftentimes in Scripture as Gen. 4. 13. Lament 4. 3 Psal 32. 5. Esay 53. 11. and else-where The Prophet hauing a reference to that which he said before Doctrine viz. That with the Lord was great redemption now by way of Exposition adding For he shall redeeme Israel from all his sinnes teacheth that God in Christ doth perfectly free all the faithfull both from their sinnes and from the punishment due vnto them for he is that r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word but once vsed in the new Testament al-sufficient ransom 1. Tim. 2. 5. and therefore those that die in the Lord doe rest from their labours Reuel 14. 13. for Å¿ Suscipiendo paenam non culpam culpam deleuit paenaÌ„ Augustinus de verbis domini Ser. 37. Christ taking vpon him the punishment not the sinne hath put away both the sinne and the punishment so that there is now no condemnation to those that are in Christ Iesus Rom. 8. 1. The truth of which position appeareth thus First the immediate t Caúsa proxima sublata tollitur effectus nam omnis causa proxima cum suo essectu reciprocatur cause being taken away the effect must needes cease as when corrupt humours from whence distemperature and sickenesse come be purged the body recouereth former health Now what respect there is of the cause u Paena est effectus peccati paena simpliciter vt habet rationem paenae semper habet ordinem ad culpam Aquinas 1. 2. q. 87. art 〈◊〉 7. to the effect the same is betweene the offence and the punishment therefore if the offence be pardoned the punishment is released for all punishment is inslicted in regard of a fault committed And the reason thereof is that irreuocable decree of God when he forbad to eate of the fruite of the tree of knowledge of good and euill vnder that penalty What day soeuer thou eate thereof thou shalt die Gen. 2. 17. for euen then he was in a sort x Mortuus est Adam peccans r. Quoad reatuÌ„ 2. quoad moriendi necessitatem 3. quoad initia mortis corporalis per morbos c. dead in respect of the guilt as a man condemned is accounted but dead though the execution be deferred of the necessity of dying which he
vnto vs of the Father Wisedome in the manifestation of the Gospell Righteousnesse in absoluing vs from our sinnes Sanctification by his conuersing with sinners Redemption in his passion which he susteyned for sinners 1. Cor. 30. 31. d SapieÌ„tiae in praedication Iustitia in absolutione peccatorum sanctificatio in conuersatione quam habuit cum peccatoribus redemptio in passione quam sustinuit pro peccatoribus Bernardê° in Cantic a serm 23 that whosoeuer doth reioyce should reioyce in the Lord and by once offering himselfe hath he consecrated for euer them that are sanctified Heb. 10. 14. Consummatum est It is finished there needeth no more Secondly by this is ouerthrowne that idle conceit of Purgatory whereof we may truely say as e Non procul ab initio vide Erasmum in Chiliadibus adprouerbiuÌ„ Lamiae turres Tertullian did of the monstrous opinions of the Valentinian heretiks that if one be admitted to heare the whole tale thereof it would be sutable to those which old women vse to tell of Bugges and Fayries and goodly wonders and such like to scare and make children affraid and get them sleepe when they be froward for it is now Admiranda canunt sed non credenda Papistae As wel Papists as Poets can tell of wonders and incredibilities for they say but very f Bellarminus de Purgat l. 2. cap. 7 14. Greg. Mag. Dial. lib. 4. nounulli in quadaÌ„ terrae parte Infernum esse putauerunt alij sub terra essè existimant ego auteÌ„ hac de re temerè definire non audeo Quo modo dici potest inferno contiguum Purgatorium cum infecni locus ijs sit incognitus inconstantly that it is a place wherein the soules of the faithfull after they be dead which be yet charged with the guiltinesse of some temporall punishment or departed the body in some veniall sinne according to the rule of Gods iustice be tormented vntill they being fully purged from the same may obtaine the blessednesse and ioy of heauen And this they tell vs is twofold the one exceeding milde the other extremely greeuous this is next vnto hell that in a beautifull and pleasant g medow as if an offendor were committed to prison in some noble mans house It were labour euill spent to stand to confute such a folly Therefore but a reason or two to manifest h De hoc igne Purgatorio vide Apolog. GraecoruÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Bonauentura Vulcanio editaÌ„ Latinè redditam Et Gentiletum de examine CoÌ„cilij Tridentini lib. 4. Sessione 25. the errour First euery man doth either beleeue or not beleeue He that beleeueth and continueth in faith is freed from the wrath of God and the curse and doth not come into iudgement but hath euerlasting life he that beleeueth not the wrath of God abideth vpon him Ioh. 3. 36. There be then no newtrals who may in Purgatory be cleansed from those sinnes whereof in this life they haue not obtayned pardon Secondly the punishment of sinne belongeth as well to the body as the soule but Purgatory fire is no punishment for the body for that resteth in the graue Therefore there can be no Purgatory after death before the last day when the soule and body shall be conioyned together and both either eternally tormented or eternally blessed Thirdly the liuing come not into Purgatory But it is certaine that many in the last day shal be aliue vpon the earth 1. Thes 4. 17. 1. Cor. 15. 51. And what hope then if their doctrine be true for those that cannot be purged Therefore it appeareth to be but an idle fancie of curious braines a monkish imagination and a fiction hauing part of the originall from i Vide Homerum Odyss lib. 11. Virgilium Aenead lib. 6. PlatoneÌ„ in Phaedone Gorgia lib. 10. de Republica Poets fables and Heathenish Philosophers discourses who are not vnaptly tearmed of some of the Fathers k Philosophi haereticorum Patriarchae Tertullianus lib. contra Hermogenem Patriarkes of heresies Fourthly the soules departed from the body doe either goe immediately l Duae solum viae duae portae arcta lata illa ad salutem haec ad interitum duo hominum status vel ouiuÌ„ ad dextram vel haedoruÌ„ ad sinistram duo solum praemia post haÌ„c migrationcÌ„ vel corona vel condemnatio duo loca tantum vel sinus Abrahae pro Lazaris vel infernus pro abiectis epulonibus nihil medium nihil est tertium D. Humfredus contra Campiarum ratione prima into Abrahams bosome or the dungeon of hell Luc. 16. 22. 23. Now Purgatory is neither in the one nor the other therefore none at all For there is only two wayes two gates the broade and the straight one leading to life the other to death Mat. 7. 13. Two conditions of men sheepe at the right hand goates at the left Mat. 25. 33. Two rewards after this life either endlesse glory or eternall shame Rom. 2. 78. Two places heauen or hell no middle betweene both that he m Non est vllus medius locus vt possit esse nisi cum Diabolo qui non est cum Christo August lib. 1. de peccatoruÌ„meritis remiss cap. 28. Tertium locum ignoramê° nec esse in Scripturis inuenimus August lib. 5. Hypognosticum cannot be elsewhere but with the Diuell who is not with Christ Iustinus Martyr 9. 75. For after the departure of the soule from the body there is presently a distinction of the good and the euill The good are carryed of the Angels into rest Apoc. 14. 13. The euill are sent to torment Luc. 16. 23. And when we are once gone from hence there is no n Quando istinc excessum fuerit nullus iam poenitentiae locus nullus satisfactionis effectus bis vita aut amittitur aut tenetur Cyprianus ad Demet. benefit of satisfaction no repentance here life is lost or kept For looke in what state we be when Christ doth o Modo quaerat Domini misericordiam qui non vult pati sine fine miseriam Vide Fulgentium toto lib. 2. de remissione peccatorum praesertim à cap. 7 ad finem vsque libri illius call vs out of this world in the same shal he p Sententia Doctrinae Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustinus Martyr in Triphonem Cyprianus de Mortalitate Qualem te inuenit Deus cum de hoc mundo euocat accersit talem iudicat iudge vs. Wherefore let vs seeke the Lord while hee may be found let vs call vpon him while he is neare now is the acceptable time behold the day of saluation 2. Cor. 6. 2 For it is impossible that the lightest sinnes if any may bee of that estimate can be washed away and we saued but by Christ whose blood doth purge vs from all sinne 1. Ioh. 1. 7. AMEN The conclusion out of S. Augustine Augustinus lib. 15. de Trinitate COram te est firmitas infirmitas mea Domine illam serua istam sana coram te est scientia ignorantia mea vbi mihi aporuisti suscipe intrantem vbi clausisti aperi pulsanti meminorim tui intelligam te diligam te auge in me ista donec me reformes ad integrum Scio scriptum esse in multiloquio non effugictur peccatum sed vtinam praedicando verbum tuum laudando te tantummodo loquerer non solùm fugerem peccatum sed meritum bonum acquirerem quamlibet multum sic loquerer neque enim homo de te beatus peccatum praeciperet germano in fide filio suo cui scripsit dicens Praedica verbum insta oportune importune Nunquid dicendum est istum non multa loquutum quòd non solum oportune verum etiam importune verbum tuum Domine non tacebat sed ideo non erat multum quia tantùm necessarium FINIS