Stâ—…la immortalitas est aeternae beatitudinis Sanctis collata It is an immortality of eternall beatituâ—…e conferred to Saints So also S. Augustine vnderstands by it Mercedem 〈◊〉 gaudium â—…oelestis patriae that eternall reward and ioy of our heauenly Countrey whereby Saints shall shine more bright and glorious then the Sun in the firmament For the better vnderstanding of this let vs consider how the Spirit of God to expresse the glory and greatnesse of spirituall things customably drawes similitudes from most excellent things that are in Nature The Naturalists write of a certaine kinde of linnen called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latines Linum viuum because it cannot bee burnt with fire but rather is more cleerely purged by the fire then it can be by washing in the water the fire cannot consume it but still makes it the more cleane and beautifull Regum funera in eiusmodi adurebantur tunicis ne corporis faâ—…illa cum reliquo misceretur cinere The bodies of Kings were burnt in coats made of this linnen that the dust of their bodies should not be mingled with the ashes of the fire wherein they were burnt but might the more commodiously be conserued by themselues and laid vp in such vessels wherein they were accustomed to keep them To this purpose Plinius also records that hee saw Ex hoc line ardentes in focis conâ—…tuiorum mappas sordibus exustis splendentes igni magis quà m possent aquis in the time of great Banquets their Table-cloathes burnt and made brighter and cleaner by the fire then they could be by water He grants indeed that such linnen euen then was rare to be gotten but being once obtained it was worth the price of most precious iewels Now wee scarce heare tell of it in the world Alway wee may very well thinke that the Spirit of GOD alludes vnto it when hee bringeth Saints cloathed with white The iudicious Reader may easily consider how the comparison is proper Lastly they are said to haue Palmes in their hands The Palme Tree hath euer beene vsed for a signe of victorie Quid per Palmas nisi praemia victoriae designantur Palmae quippe dari solent vincentibus Naturalists haue obserued that there is in the Palme a certaine peculiar property agreeable to the nature of stout and Noble-men namely that it is not borne downe by any weight can be laid vpon it but rather it riseth vp against the weight and beares it vpward Aulus Gellius citeth as Authors for this Aristotle and Plutarch The same is also recorded by Plinius to be a rare and precious Tree for many other respects Alway it properly represents the fortitude of Christians who cannot be borne downe with the heauy burden of afflictions but rather are made stronger by them and more able to resist all our spirituall aduersaries till at length they become More then Conquerours through Christ. Our life said Iob on earth is a war-fare yet euen in fighting many a time God makes vs victorious Euery temporall victorie in particular temptations now is a pledge to vs that wee shall get full and finall victorie at the last Now we haue not peace without warre not yet warre without peace Sunt nobis quaedam in pace praelia in bello pax But we are sure the end of our battels shall be victorie in token whereof there are Crownes prepared for our heads white Robes for our bodies Palmes to be put in our hands But let it be marked that the white garment and the Palme go together for it is innocencie and a good conscience which maketh strength in the time of our trouble and getteth victory at the last No man is crowned except hee striue as hee ought to doe Wee forget that the Kingdome of heauen suffers violence Alas great is our security wee will not fight and yet wee looke for the Palme The Husbandman must labour before hee receiue the fruites Wee looke for the fruits and will not labour wee thinke it easie to goe into heauen as if the doore thereof were to be opened at euery on-set and remember not how the fiue foolish Virgins were excluded No vncleane thing can enter into heauenly Ierusalem Polluted hearts haue no hands that can beare the Palme Coelum res est quae vitam altam alios mores aliamque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulat Heauen is a thing which requires another kinde of life other sort of manners yea and another creation VERSE 10. And they cryed with a lowd voice saying Saluation commeth of our God that sitteth on the Throne and of the Lambe THeir thankesgiuing now is subioyned wherein we haue to consider two things first the manner next the matter thereof for the manner it is said that they cryed with a lowd voyce noting how Saints praise the Lord with a feruent affection and this feruencie of their affection proceeds from the sense of their great deliuerance Alas the onely cause of our coldnesse in praysing and praying vnto God is our senslesenesse wee feele not our bondage we know not that great deliuerance and glorious liberty of the sonnes of GOD into which wee looke to bee aduanced therefore is it that we mourne not for the one and cry not as we should for the other Let vs learne at them that in praying and praysing of God there should be a lowd Voice not for the vocall sound but in respect of the intended affection Oratio multa debet esse loquntio pauca Our prayer should be much and our talke little and then is our prayer much when our heart is enlarged to desire much Et hoc lachrymis magis quà m verbis sletuque magis quà m affatu agendum est and that by teares rather then talke Vtiliores sunt lachrymarum preces quà m sermonum sermo non totum proâ—…ert negotium lachryma totum prodit affectum Better are the prayers of teares then of speech The speech cannot declare the whole matter but the teares may bewray the whole affection No Incense or sweet Odour smelleth without fire and no praise nor prayer auaileth if it be not seruent The fire that burnt Incense on the golden Altar was brought from the brazen Altar of Burnt Offering wherein was fire continually If there bee not a contrition in our heart for sinne what feruent praysing of God can bee for our deliuerance from sinne The heart must first be the Altar of Burnt Offering or else it cannot be the golden Altar for offering Sweete Incense But these Saints are said to haue come out of tribulation ver 14. They know what dangers they haue past they see to what dignity they are aduanced and therefore prayse God with feruency Crying alowd Saying We heard before of their multitude and varietie now we may see their vnitie they all sing one
open their mouth to praise him themselues And further sith Angels reioyce and giue thankes to God for our saluation yea at the conuersion of one sinner they are said to reioyce how much more should we reioyce in our owne saluation They are ioyfull that we are adioyned to their fellowship from which many of their fellow-Angels in respect of creation fell away and shall not we reioyce that the Lord hath raised vs vp and made vs companions to the Angels The heap of words which they vse noteth againe their zeale and as it were insatiable delight in praising God there can neuer enough be said to his praise but we must beware of babbling and idle repetitions then are the words of our mouth acceptable vnto God when they are thrust out by the affections of our heart Otherwise let vs remember Salomon his warning Bee not rash with thy mouth nor let thine heart be hasty to vtter a thing before God for God is in the heauen and thou art on the earth therefore let thy words be few VERSE 13. And one of the Elders spake saying vnto me What are these who are arayed in long white Robes and whence come they IN the remanent of this Chapter wee haue the felicity of sealed Saints some-way described vnto vs The occasion hereof is offered by a question moued by one of the twenty foure Elders and S. Iohn his answer vnto it The Senior moues the question to S. Iohn Who are these not that he was ignorant who they were but that hee might teach S. Iohn as after followeth this is the end of all diuine Interrogatories The Lord demanded of Adam Where art thou And of Caâ—… What hast thou done Hee knew where Adam was and what Cain had done better then themselues but he asketh not to get knowledge but to giue it to them of whom he asketh Concerning the Senior let the Reader who pleaseth look backe to the fourth Chapter VERSE 14. And I said vnto him Lord thou knowest and hee said to me These are they which came out of great tribulation and haue washed their long Robes and haue made their long Robes white in the bloud of the Lambe IN S. Iohn his answer we haue two things his humility in acknowledging his own ignorance Lord thou knowest as for me I know not He was an Apostle best beloued of Iesus hee was excellent for the notable reuelations which he had from the Lord yet wee see glorified Saints doe farre exceed in knowledge the most excellent men that are vpon earth for we doe but know in part wee walke by faith not by sight but they behold the glory of the Lord with open face Let vs hasten and prepare our selues to be in that company whom the brightnesse of the Lord doth fully illuminate where no errour no darkenesse is no ignorance of any thing which is either needfull or comfortable for them to know In the meane time if we would grow in knowledge let vs with S. Iohn professe our ignorance It is for such onely who are meeke schollers to learne heauenly things Them that bee meeke will the Lord guide in iudgement and teach the humble his way Conceite of knowledge is a fore enemie vnto true knowledge Wisedome cannot enter into a proud heart We see none more emptie of heauenly knowledge then are they who in their owne conceite and opinion excell others in it Againe his reuerence may bee seene in the stile which hee giues him Lord thou knowest Hee knew hee was one of these Elders whom hee heard confesse before that they were redeemed by the bloud of the Lambe hee saw Crownes vpon euery one of their heads and therefore giues him a stile of honour properly competent vnto him Indeed glorified Saints are truely Kings and Lords They are freed from all seruitude and bondage they triumph victoriously and are more then Conquerours ouer the Deuill the World the Flesh and all their spirituall enemies And hee said vnto mee That is Ad animâ—… meae admirationem seu dispositionem conuenienter loquutus est hee spake conueniently to the disposition of my soule and I did cleerely vnderstand him Hee told mee that those whom I saw cloathed in white with Palmes in their hands were redeemed Saints who had come out of great tribulation This cannot as Ambrose hath obserued on these words be vnderstood of Saints Militant as some do expound it for so long as their warfare lasts they are still in tribulation and cannot be said in this life to come out of tribulation Man is borne vnto trauatle as the sparkes sâ—…ye vpward but vnto the godly death puts an end to all their troubles Neither can this bee meant of Martyrs onely as some will haue it but of all blessed Saints washed and cleansed in the bloud of the Lambe Qui etsi Martyrium non in publico actu habere videntur coram Deo tamen habere probantur in habitu who albeit in respect of the publique act they seeme not to haue the honour of Martyrdome yet in respect of the habit and their willing disposition to it they are approued before God to haue it as saith Primasius Which came The word being read as it may be in the present time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come leades vs to consider that in all ages froÌ„ all parts of the world there is an ascending of soules vp into heauen that Court of the great King encreaseth continually till the number of his Saints be fulfilled the Mansions of our Fathers house be plenished Some Angels forsooke their first Habitation but we see the Lord wants not seruants to praise glorifie him His Court shall not be the thinner though reprobate men desperatly forsake him and comfortable is it to meditate heere what great ioy elect Angels and glorified Saints haue in the continuall comming and increasing of others their fellow-seruants to praise and serue the Lord with them Out of great tribulation There is the Lords working with his Owne from the crosse hee carries them to the Crowne from tribulation to the Throne hee intreates them most hardly on the earth whom hee intends to exalt most highly in the heauen Let vs not therefore feare nor be offended at our afflictions For by many tribulations must we enter into the kingdome of God Tribulation is like that furnace of Egypt wherin the Lord fined his Israelites and Nebuchadnezar his Ouen the fire whereof burnt their bands but not themselues It is the Lords Flayle whereby he beats away the chaffe from the wheat he threshes it that he may purge it prepare it make it meet to be layd vp in his Garner It is the Lords Wine-presse out of which hee presseth wine and oyle for himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut pondere praelorum adhibito oleum diligenticura conficitur et per trituram
Corn 〈◊〉 Bitâ—…n in 〈◊〉 Trident. The South Church a famous Church albeit no Romane Christian Churches in the North East such like The reformed Churches of Europe are not Romane yet neither new nor Hereticall See Fulke on the Reuel c. 17 Standing of Saints noteth two things 1 Their stability in glory 2 Their gracious acceptance and fauour which they haue of God Esay 28. 5. The white Robe noreth first their purity Ephe. 5. 25 26 27. Reâ—… 14. 5. Secondly their immortality and glory Gregor in Psal. Aug. scr 11. de Saâ—…ct Godâ—… Spirit borrowes similitudes from most excellent things in Nature Linum asbestiâ—…um A rare sort of linnen recorded by Panâ—…irol Pancirol And by Plinius also Plin. lib. 19. c. 1. Palme Tree a signe of victorie Gregor hom 17. in Ezech. Aul. Gell. nâ—…ct Attic. li. 3. ca. 6. Plin. lib. 13. c. 4. lib. 16. c. 24. Christians are made stronger by afflictions Rom. 8. An. bâ—…os epist. lib. 2. epist. 7. ad Sâ—…plicianum The Palme is not without the white garment 2. Tim. 2. 5. And victorie comes not without fighâ—… in a good conscience Ver. 6. Reu. 21. 27. In their thankesgiuing see first the manner next the matter Praises of God should be with feruencie Prayers lowd not for the voice but the affection Aug. ad ProbaÌ„ Amb. sâ—…r 46. de poenit Pet. In prayer teares ate better then talk Leuit. 6. The heart must bee the Altar of Burnt Offering before it can be the Altar of Incense 3 Their variety with vnity makes a pleasant harmonie Aug. in Psal. 148. All the glory of saluation Saints ascribe to the Lord. Popish Hymns are discordant from the song of Saints 1. Cor. 11. 19. Song of Saints is seconded by Angels The comely comfortable order of the Court of heauen Angels stand and neuer fell Man fell and of mercy irraised vp againe to stand Iude 6. 2. Pet. 2. 4. Ephes. 1. 6. Bodily humiliation required in Diuine worship The practice of S. Iames in prayer Chrysost. in Mat. hom 5. Worship belongs to God onely Angels approue the Song of Saints Papists account vs heretiques for singing with Angels and Saints Not enough to heare God praised by others thou must also by thy selfe praise him Sith Angels giue God thankes for our saluation much more should we giue thankes for our owne Luke 15. 7. Babbling in prayer reproued Eccles. 5. 1. How and why God is said to demand any thing Gen. 3. 9. Gen. 4. 10. Most heauenly and holy creatures are most humble 2. Cor. 5. 7. 2. Cor. 3. 18. Psal. 25. 9. Conceite of knowledge a sore enemie to knowledge Glorified Saints are indeed Kings and Lords Rom. 8. How the Lord speakes to a soule Carthus This cannot be vnderstood of Militant Saints they are not yet come out of tribulation Iob. 5. 7. Neither can it be meant of Martyrs onely Primas in Apoc. How the Court of heauen encreases continually Ioh. 14. By the crosse God brings his children to the crowne Tribulation coÌ„pared to the surâ—…ace of Aegypt and Nebuchadnezzar his ouen How it is the Lords Flayle and his Wine-presse Primas in Apoc. Tribulation as it hath an ingate so it hath an outgate Psal. 34. 19. After the bitter station of Marah commeth a sweetâ—… station in Helim Tribulation of Saints is measured by the Lord. Iob. 28. 25. Psal. 89. 9. Patience in in affliction recommended Man by nature two waies is vncleane 1 In respect of conception Psal. 51. 5. Iob 14. 4. Ezec. 16. 6 8 9. 2 In respect of conuersation Prou. 20. 9. Zach. 12. Sin is a lothsome vncleannesse Leuit. 13. 27. 39 Esay 64. 6. Delicate men can abide no vncleannesse in any thing that serues them And yet are not gricued to carry an vncleane soule Reuel 21. 27. Ioh. 13. 8 9. Threefold washing needfull for vs 1. of the feet 2. of the head 3. of the hands Felicity of man beginnes at the forgiuenesse of sinnes Nazi orat 26. in plagam grandâ—…s Psal. 32. 1. How Saints are said to wash themselues Psal. 51. 2. Phil. 2. 12. In all the work of saluation we must be doers Acts 3. Acts 16. God is the principall worker of our saluation Phil. 2. 13. Hereby wee know that he is working our saluation when he worketh in vs both the will and the deede Mal. 2. 15. What neede haue the robes of Saints of washing sith Christ is their garmenâ—… Rom. 13. Our impured righteousnesse needes no washing but the inherent onely Rom. â—… 3. Christians are all Lambes Mat. 10. Ioh. 1. 9. But Christ is a Lambe in another sense Aug. in Ioan. tract 7. Ibid. The bloud of Christ is medicinall to them who shed it Act. 2. 36 4. Aug. in Ioan. tract 92. How all the workes of our redemption are wonderful Aug. de verb. Apostoli Ser. 8. Other bloud desiles the bloud of Christ cleanseth Esay 1. 18. Thâ—… sprinkling of his bloud is spirituall Heb. 10. Papall purgations are filthy pollutions Ier. 2. 22. 1. Iohn 1. 7. Purgatorie expurgat out of the Bible by the Fathers Optat. Milcuiâ—…inus Macar hom 22. Cyprian ad Deâ—… Câ—…p-Ser de immort Aug. in Ioan. Tract 49. Chrysost. hom 2. de â—…azaro Christs bloud hath a threefold vertue 1 A purging vertue 2 A protecting vertue 3 A pacifying vertue Rom. 5. Heb. 12. 24. Felicitie of Saints glorified is two waies described 1 They haue aboundance of all good 2 They haue deliuerance from all euill Three things touched concerning Saints glorified Why this can not bee vnderstood of any state of the Church here on earth Mat. 5. 6. A warning to presumptuous professors Life of the godly and wicked haue different courses and different ends Psal. 1. Without sanctification we cannot stand before the Lord. Gen. 41. 14. Hest. 2. 12. A threefold presence of God 1 A presence of his goodnesse this is granted to all men Mat. 5. 45. Rom. 1. 20. Aug. de ciu Dei lib. 8. ca. 6. Rom. 1. â—…1 â—… A presence of his grace this is granted to none but his Saints Psal. 85. 9. Ezech. 11. 16. And that especially in the holy asseâ—…blies Psal. 42. 2 4. 3 A presence of his glory granted to Saints in heauen Psal. 84. 11. Psal. 16. 10 11. Psal. 36. 7 8 9. There are riuers of pleasure flowing from an euerlasting fountaine 1. Kings 10. 8. Psal. 84. 4. Exercise of Saints glorified is to serue God without intermission Aug. ser. 11. dâ—… Sanct. No change neither of time nor state in heauen Their seruice is sweet no way laborious Aug. Ibid. Carthus Seruants of God are most honorable creâ—…turos Act. 9. 15. For hee is a King a freeman who is Gods seruant Psal. â—… A seruant of seruants is he who is not a seruant of God Ambros. The seruant of sin desires not to change his Master He gets no leaue to rest him Aug. in Ioan. tract 41. And hee may look for a miserable reward Familiarity with God encreases a reuerence of God Ioh. 15. 15. Ioh. 8. 25. How are Saints said to serue God for euer seeing Christ said that seruants abides not in the house for euer Aug. in Ioan. tract 41. They are in such sort seruants that they are also sonnes Ibid. Ioh. 8. 36. The reward of Saints is that God dwels among them Where Kings dwell there is aboundance of all good that is in the Kingdome Est. 1. 4 5. The Banquet made by King Ahasuerus was very glorious But not comparable to the Banquet which the Lord shall make to his Saints How God dwelleth with his Saints on earth 2. Cor. 6. 16. Carthus How he dwelleth with his Saints in heauen The good of all seruice that Saints make to God redoundeth to themselues Psal. 16. 1. 1. Chro. 29. 14 Iob 22. Our seruice is not profitable to the Lord and can doâ—… him no good Iob 35. 6. Yet hee seekes it that hee may doe vs good for it Mal. 1. 10. Felicity of Saints still described Many are the wants and miseries of this life 2. Cor. 11. 37. â—… Cor. 6. 4. Rom. 8. 35. But they all take an end at death Aug. in fesâ—…o â—…mnium Sanct. ser. 37. Aug. ad frat in eâ—…mo ser. 49. The vanity of this present life wherein may it be perceiued All our life is but a course of exchaÌ„ges like the Sea and Sunne Aug. dâ—… temp sâ—… 74. The life to come is not so Ephes. 5. 15. Sun here signifies not heat of persecutioÌ„ Saints glorified feele neyther the commodity nor incommodity of the creature Reuel 21. 23. Aug. in sesto omniâ—… Sanct. sâ—…r 37 Heat of the Sun hurtfull to many people In that life we shall need no helpe of the creature for God shall be al in all vnto vs. Aug. 〈◊〉 Dei lib. 10. 〈◊〉 28. Aug. Sâ—… 4. What a Pastor Christ Iesus is He hath none in his Flocke but Lambes Gen. 50. Act. 9. 1. Yea hee turneth Wolues and Lyons makes them Lambes Ioyes of heauen figured by water Ioh. 4. 14. Ioh. 10. 10. Psal. 36. Reuel 22. 1. How God shall leade vs in heauen we cannot now vnderstand Psal. 43. 3. Ber. in Cant. sâ—…r 47. A comfortable change of our state from misery to immortall glory 2. Cor. 1. 15. The glorious change of Saints in the life to come illustrated by similitudes Ber. Ser. de diligendo Deum Mourning here is meetest for Saints Math. 5. 4. Mourning for sin pleases the Lord. Psalm 6. What great cause of mourning haue we Ber. in cap. 〈◊〉 〈◊〉 2. Hardnes of heart the Mother-sinne of this age Gen. 4. The heart of man would be laboured continually Life to come should be longed for Psal. 137. Folly to neglect the life to come for loue of this Basil. Ser. 3. in diuitâ—…s auaros
Thy will O Lord be done in earth as it is in heauen And let euery man take heed vnto himselfe hee is a sacrilegious renter of the Church who breakes the bond of loue with his brother in whom hee sees no rupture of the vnity of faith But for our further instruction let vs know that the Harpe of a Christian wherewith he praises God is his Heart the strings of the Harpe are the affections of the Heart which must be well tuned and prepared before they can make any melodie to the Lord My heart is prepared and I will sing said Dauid Then is the heart like vnto a ten stringed Instrument when it is inclined to the obedience of God his ten commandements for as a Musicall Instrument makes no pleasant complete sound if any string thereof be broken so the heart of man if it be possessed and thralled with any vice cannot rightly praise the Lord. The truth is we can keepe no commandement of the Law as we should this is the perfection of degrees which in this life no man can attaine vnto yet hath the Christian a begunne obedience to all the commandements of God which is the perfection of parts Both these are true the most perfect Christian cannot keepe one of the Lords commandements as hee should and so we deny vnto him the perfection of degrees and yet hee keepes all the commandements of God by a begunne obedience and so wee grant to him the perfection of parts for there is no grace needfull to saluation but euery true Christian hath some part and measure thereof Bastard Professors cannot make this melodie they flatter themselues because they are free of some sinnes when notwithstanding they are captiued by other great sinnes which raigne in them and command them The commandements of the Law are so linked together that he who transgresseth one transgresseth all If one string of this Instrument be broken all the rest are distempered and therefore do tehy farre deceiue themselues who diuide the Law In some things they are content to subiect themselues vnto it in others vsurpe a liberty to breake it which will neuer be allowed These answer the Lord as an Eccho doth the voice of a man it resounds in part but not wholly or like Naaman are content to serue God but with an exception or reseruation of some sinnes which they cannot nor will not cast siom them There is no man so euill but in some things he will seeme to bee good but this is not the good which the Lord requireth such euill diuiders can make no concord of spirituall Musick to the Lord. Now with their Harpes they are said to haue golden Vials full of Odours and those Odours are expounded by the Lord to be the Prayers of the Saints which openeth a cleere entrance to these words which otherwise had beene more obscure A Viall is a vessell narrow beneath wide aboue now this Viall being also a figure of the Heart sheweth how the heart of man should be inlarged toward things which are aboue but contracted beneath open towards God but closed towards the world and things therein Therefore the Church is compared to a Garden enclosed wherein nothing can enter but that which comes from aboue And the Vials are said to bee of gold because the Heart that praises the Lord should be holy and pure I will that men pray euery where lifting vp pure hands As also to shew that a pure heart praysing the Lord is precious and honourable in the eyes of God For vessels of gold and vessels of honour are put by the Apostle for one and the same These Vials are said to be full of Odours which are expounded to bee the prayers of Saints So were they figured vnder the Law by sweete Incense and such as were spirituall among the Iewes vnderstood this very wel that it was not the externall sweet Odour wherein the Lord delighted they vsed the Ceremoniall Incense but neglected not the Spirituall Incense figured thereby as is euident out of Dauid his prayer Let my prayer be directed before thee as Incense And properly is prayer figured by Incense Quia sursum fertur oratio coelestia quaerit for the fume thereof ascends and seeks heauenly things As also because it is sweete and pleasant to the Lord. The prayers of Saints are odoriferous and pleasant smels vnto the Lord as when Noah sacrificed the Lord smelled a sweet sauour of rest But the Bride and the Bridegroome haue their owne Odours which either of them presents to other The Perfumes and sweet Ointments of Christ are two first his Merits for hee is the Angell hauing a Golden Censor full of Odours and these ascend to his Father secondly his Compassions are called sweet Ointments and these descend vpon his brethren Thy Name is as an Ointment powred out saith the Church to her Sauiour His Compassions are not locked vp in his Treasurie like precious Ointment enclosed in a Boxe but they are compared to Ointment powred out the fragrant smell whereof should allure vs to loue him and runne after him His sweete mercies declared vpon so many stand for examples to vs to confirme vs in assurance of the like mercy if repenting of our sinnes we turne to the Lord. The Lepers came to him and were cleansed the Blind cryed to him and receiued their sight the Paralitique was carried to him and was healed the Adulteresse was brought to him and was absolued the Persecutor of Saints was pardoned his owne disciple that denyed him yea the Iewes who crucified him were conuerted and receiued to mercy In odore horum curremus post te There are sweet Ointments powred out and in the sauour of them will we run after thee Wee are more then senselesse if the sweet smell of them allure vs not also to come that we may be refreshed by them The Church hath in like manner her two-fold Odours First the Odour of Contrition next of Thankes-giuing the ingredients whereof the Odour of Contrition is made are our sinnes and a godly sorrow for them euery childe of God gathers together in one handfull his sinnes not sparing any that he knowes or can remember and in the Mortar of a sorrowfull heart he brayes them with the Pestell of Contrition and with the Publican beateth on his brest whereof a sweete and pleasant sauour ascendeth to the Lord. The other Perfume hath no ingredients but Gods sweet Mercies with a godly reioycing in them Now these Mercies are so many that none can count them in order yet the Saints so farre as of weaknesse they may gather them together in one masse by diligent meditation of them they are stirred vp to thankes-giuing and this is a sweete smelling sacrifice vnto the Lord. The Iesuites of Rhemes abuse this place to proue the lawfulnesse of their prayers vnto Saints departed for so they
write vpon it It is plaine here that the Saints in heauen offer vp the prayers of faithfull and holy persons on earth and that they haue knowledge of our affaires and desires But this Text offereth not any such thing as we shall shew at length These Saints represent the whole Church Militant and Triumphant euery one of them is said to haue their own Viall and no word here of any prayers made by any of them for others beside that the knowledge of our desires appertaineth to none but the Lord who searcheth the reines and the heart This doubt cannot be loosed by saying that the Saints departed offer vp thanksgiuing for the word vsed here is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make this answere but indeed it taketh not away the doubt for vnderstanding therefore of this place we must know that there are foure sorts of prayer reckoned here by the Apostle the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer for auerting of euill the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer for some good that is lacking the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer whereby one of vs prayes for another and the fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer whereby we giue thanks to God All these foure sorts are vsed by Saints militant two of them onely are ascribed to Saints triumphant namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiuing and supplication for the good which they want Where if it be asked What good want they who are in heauen for which they haue need to pray The answer is They want a two-fold good which God hath promised and they long to enioy First they want their bodies without which the soules in heauen cannot haue full ioy for by their first creation they were ioyned together as inseparable companions not to be diuided if they had not fallen in the transgression therefore it is that the one cannot be fully contented wanting the other for which to fulfill their ioy they pray for restitution of their bodies Secondly they want their brethren the remanent mēbers of Christ his mysticall body requisite necessarily to their perfection for God hath so prouided that they vvithout vs should not be perfected Abraham Isaac Iacob haue great ioy in heauen but not full ioy because they will not be perfected without their brethren That therefore the mystical body of Christ may be cōplete and so their ioy fulfilled they pray for Christ his second comming which cannot be till the last and youngest of the sonnes of God be borne and brought to the fellowship of Iesus Christ. And this is made cleare heereafter when the soules vnder the Altar are brought in crying How long O Lord how long c For this is the voice of them who want something they would faine haue and yet are sure to enioy it Thus we see then that the prayers of Saints triumphant are generall they pray for their bodies and brethren but to gather of this that they know our necessitios our particular tentations farre lesse our secret desires is but a doting dreame and if we shall a little insist in this same metaplior of Odour or Incense it shall discouer their error more clearely For first Incense offred to God might not be made but in such a manner and with such ingredients as God himselfe commanded teaching vs that prayer vnto God should be made not as we fansie to our selues but as hee hath commaunded vs. Now if wee shall looke to this cōmandement it directs vs to pray vnto God and to none other there is the voice of God the Father Call vpon me in the day of thy trouble I will deliuer thee and thou shalt glorifie me There againe is the instruction of God the Sonne When yee pray pray in this manner Our Father which art in heauen and there is the direction of God the holy Ghost hee teacheth vs in our prayer to cry Abba Father No word heere of any prayer to Abraham Moses or Esay to Cherubim or Seraphim to Angels or Saints departed Secondly Incense might not be burnt but vpon the golden Altar onely whereof there was but one figuring the Lord Iesus teaching vs that our prayers may not be offered to God in the name of any other but Iesus Christ onely For there is not any other name vnder Heauen by which wee may be saued and In him onely is the Father well pleased Thirdly it was not lawfull for any man to make an odour for his owne pleasure or priuate vse of those gummes whereof the Lord commanded his Incense to be made and that vnder a most strait penaltie for so stands the Law Yee shall not make vnto you any composition like to this Perfume it shall be holy for the Lord whosoeuer shall make like vnto that to smell thereof euen hee shall be cut off from his people And this doth plainely teach vs that no creature should smell the sauour of our Prayer it is the Incense holy to the Lord and appertaines to our God onely Thus we see how Papists when they seeke patrocinie for their errors from holy Scripture doe it with no better successe then Ioab did when hee made his refuge to the hornes of the Altar hee fled vnto it to seeke the safety of his life but hee was pulled from it and executed to the death so they when they bring in Scripture to defend their errors doe in effect bring it to destory themselues But to leaue them let vs consider for our comfort how our prayer is compared to a perfume All the spices of Myrrhe Cynamon and what is most excellent on earth cannot make such a perfume from heauen it commeth and vnto heauen it returneth O what a great mercy is this wee are not yet able to ascend our selues and yet haue we this liberty and priuiledge as to send our Embassadors in our name before vs which are so welcome to the diuine Maiestie that hee accounts of them as of sweet odour and perfume sent vp vnto him Let vs marke this for many times the weake Christian faints and becomes remisse in prayer because he disesteemes of his own prayer This is a policie and tentation of the old Serpent to make thee neglect that which hee knowes to be most hurtfull to himselfe most helpfull to thee most acceptable to thy God but doe it not Noli vilipendere or ationem tuam quoniam ille ad quem or as non vilipendit Doe not vilipend thine own prayer for he to whom thou prayest vilipends it not it is a sweet odour vnto the Lord. VERSE 9. And they sung a new Song saying Thou art woorthy to take the Booke and to open the scales thereof because thou wast killed and hast redeemed vs to GOD by thy bloud out of euery kindred and tongue
the will and the deed And hereby may yee know that the Lord in mercy is working your saluation when hee worketh in you both a will and a deed to doe all that yee can that yee may be saued sorrowing for sins past euer fearefull for sinnes to come continuall in prayer feruent in thanksgiuing and euery way carefull to keepe your selues in your spirit and so to be at peace vvith GOD and vnder the sence of his loue Their garments or their robes here come to be considered Seeing the garments of Saints is the righteousnesse of Christ according to that Put ye on the Lord Iesus and againe Christ is made vnto vs righteousnes how is it that their garments neede washing Truth it is indeed the righteousnesse of Iesus imputed to vs by which wee are iustified is perfit holy like vnto himselfe without all spot or blemish but our inherent righteousnes which by his Spirit he worketh in vs and whereby we are sanctified in this life is imperfit not without spot but all the defects thereof are destroyed in death by the clensing vertue of the bloud of Iesus and we then shall bee presented blamelesse to the Lord. Our Lord hath fulfilled the righteousnesse of the Law for vs but he shall also fulfill it in vs and this is it which heere is to bee vnderstood by the washing of their garments And made them white in the bloud of c. The Lambe as we haue spoken before is the Lord Iesus who takes away the sinnes of the world his Disciples are also called Lambs Behold I send you forth as Lambs in the middest of Wolues yea all Christians are so called Peter louest thou mee feede my Lambs they are also called the Light of the world but not that true Light which lighteth euery maÌ„ that commeth into the world and so he is called a Lamb in a speciall respect Agnus singulariter solus sine macula non cuius maculae abstersae sunt sed cuius macula nulla fuerit onely without spot not because they are washt away but because he had none to wash away Agnus quem lupi timent qui lâ—…onem occisus occidit a Lambe of whom Wolues are afraid and who being slaine slew the Lyon But of him we haue spoken before As to his bloud the efficacy thereof appeares in this that it is medicinall to them who shed it the same Iewes of whom S. Peter saith that they crucisied Christ by the preaching of his Crosse were conuerted to the faith of Christ three thousand of them at one Sermon Ipsoredempti sanguine quem fuderunt redeemed by the same bloud which theÌ„selues shedde Sic enim Christi sanguis in remissionem peccatorum Iesus est vt ipsum etiam peccatum delâ—…re possit quofusus est For the bloud of Christ was in such sort shed for the remission of sinnes that it is able to put away that same sinne by which it was shed What a wonder is this the Physician comes to cure a frantique patient the frantique slayes the Physician and yet the Phisician of his bloud makes a sufficient medicine to cure the frantique qualis insania eius qui medicum occidit quanta verò bonitas potentia medici qui de sanguine suo insano interfectori suo medicamentum fecit O how great was his madnesse who slewe his mediciner and how great is the goodnes and power of the mediciner who of his owne bloud hath made a healing medicament to him that shed it Yea the very manner of phrase vsed by the Seignior or Elder le ts vs see how the worke of our redemption wrought by the bloud of Iesus is full of miracles for is not this strange that where all other bloud defiles and pollutes that wherevpon it lights this bloud purifies and cleanses them on whom it lighteth Other bloud maketh the whitest linnen vgly vnpleasant and lothsome to behold but this bloud makes a menstruous cloth pleasant white Though your sinnes were as crimson they shal be made white as snow though they were red as scarlet they shall be made white as wooll But to this cleansing of vs there is no need of the naturall or corporall sprinkling of that bloud vpon vs No the sprinkling of that bloud that purifies vs is spirituall Let vs drawe neere with a true heart in assurance of faith sprinkled in our hearts from an euill conscience No word here is as we see of any Papall purgations Indulgences or fire of Purgatorie or holy Water these are the Merchandize and wares of whoorish Babel such trumperie is not knowne in heauenly Ierusalem onely the bloud of Iesus must wash thee All other washing pollutes and defiles thee Though thou wash thee with â—…itre and take thee much Sope yet thine iniquity is marked before me saith the Lord God But the bloud of Iesus cleanseth vs from all sinne With Scripture Fathers are consonant to cry out against this blasphemous purgation of sin by any infernall fire Piorum animâ—… recta in beatas seâ—…es impiorum in gehennam abeunt the soules of godly men goe the high way into heauen the wicked straight vnto hell Anima vbicunque eâ—…olauerit è corpore aut à daemonibus in infernum aut ab Angelis in coelum abripâ—…tur the soule so soone as it fleeth out of the body is either reft and carried to hell by Diuels or to heauen by Angels Sinne they grant is forgiuen here but the punishment of it must be sustained there Against this let them mark what S. Cyprian saies Quando istine excessum fuerit nullus iam poenitentiâ—… locus nullus satisfactionis effectus vita hic aut tenetur aut amittitur from the time we go out of this life there is no more place of repentance nor effect of satisfactioÌ„ by suffering here life is either kept or lost Qualem te inuenit Deus cum vocat talem pariter indicat such as God findes thee when by death he cals on thee such he iudges thee Vnusquisque cum causa sua dormit cum causa sua resurget euery man sleepeth with his cause and with his cause shall he rise againe there is no changing nor bettering of it betweene his death and his resurrection PostquaÌ„ discesserimus non est in nobis situm poenitere neque commissadiluere From time we goe out of this life wee are not able to repent nor to wash away the sinnes which we haue done It were tedious to rehearse all And therfore I returne conclude this point In the bloud of Christ there is a threefold vertue First a purging vertue next a protecting vertue thirdly a pacifying vertue What need haue we theÌ„ of any other thing or to seeke any other merit or bloud beside his Of his purging vertue we haue spoken already His protecting