An antidote against the plague. Or Panchrestōn: a salue for all sores which applied and practised, will soone awaken the Lords mercy, and suddenly cause the storms of his iust iudgements to vanish away. Deliuered in a sermon, preached within the Cathedrall Church of Saint Paules, London. Antidote against the plague. Hastler, Thomas. 1615 Approx. 60 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02799 STC 12930 ESTC S118751 99853958 99853958 19363 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02799) Transcribed from: (Early English Books Online ; image set 19363) Images scanned from microfilm: (Early English books, 1475-1640 ; 961:11) An antidote against the plague. Or Panchrestōn: a salue for all sores which applied and practised, will soone awaken the Lords mercy, and suddenly cause the storms of his iust iudgements to vanish away. Deliuered in a sermon, preached within the Cathedrall Church of Saint Paules, London. Antidote against the plague. Hastler, Thomas. [6], 37, [3] p. Printed by M. Flesher, London : 1615. Dedication signed: Tho: Hastler. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Plague -- England -- London -- Sermons -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-04 Elspeth Healey Sampled and proofread 2006-04 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST THE PLAGVE . OR 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : A Salue for all sores : Which applied and practised , will soone awaken the Lords mercy , and suddenly cause the storms of his iust iudgements to vanish away . Deliuered in a Sermon , preached within the Cathedrall Church of Saint Paules , London . Iehovae liberatori . LONDON , Printed by M. Flesher . 1625. TO THE HONOrable , & right worthy Sir Francis Wortley Knight and Baronet , Grace mercie and peace from God our Father and our Lord Iesus Christ . Right Noble Sir , IF I may be bold to looke so high , I dare looke no higher , then your selfe in this my Dedication ; were I able to bring forth a birth worthy of a higher countenance , to whom should I present it , but vnto my gracious Lord of Pembroke , Nostri hujus saeculi miraculum , I am sure , Reipublicae sustentaculum , vnto whom in spem veni , for earthly encouragemēts . But I neuer yet could so ouerweene my owne abilities , as to think their fruits worthy of such a patronage . And I must deale plainly with you , I am altogether timerous , ( if not a little presumptuous ) to shrowde your Honours name in the forhead of such vnliterate lines ; yet since that not onely your Noble desires for my good , but also your intensiue & extensiue exhibition of more then common loue , doe iustly challenge some testification of thankfulnesse ( without which I might rightly incurre Claudius Caesars censure vpon ingratitude ) therefore instead of a better acknowledgement , I dedicate this poore widowes mite , this formlesse first borne issue , and in that my selfe , my best deuoted seruice to your noble protection . I remember what Socrates did reply to Aeschines his schollar , when being poore he tooke it to heart that he was not able to gratifie him in a more ample manner , An non intelligis quam magnum munus mihi dedisti ? nisi forte teipsum parui aestimas ; Doest thou not know ( saith his Master ) how great a gift thou hast giuen mee ? belike thou accountest thy selfe little worth . Implying that hee accounted his gift ( though poore ) more precious than theirs who were rich ; because ( though his gift was but very small ) yet he cast in all that he had ; Likewise it is granted that there is no proportion betweene such a seeming something , such a lesse then nothing as this , and the great loue & obseruance which you haue condignlie merited at my hands ; Yet seeing the Moralist tells mee , that where onely the qualitie of the affection and not the quantity of the present is to bee attended : Modicum non differt à magno , it skils not whether the present bee great or small , so that your affection may alwaies rest beyond desert , and gracious acceptance , farre exceeding expectation , in which hope resting , I craue leaue for writing , and take leaue of writing : praying God to blesse you still in this life , and to crowne you with blessednesse it selfe in the life to come . Your Honours in loue and duty , Tho : Hastler . Ad Lectorem . Scripta vide ; monitusque caue : cupit ipse moneri , Sed non morderi . Neu fallat Nominis vmbra : Quaerito non a quo , sed quae sint scripta : faueto . Mente bona studui prodesse , fruare : Ualeto . Servus tuus peripsum , & conservus sub ipso , T. H. AN ANTIDOTE against the Plague . Conf●●●… out of Math. 8. ●●rse 25. Then his Disciples came vnto him , and awoke him , saying , Lord saue vs , wee perish . CHrist being wonderfull in his Natiuity , wonderful in his Ascension , and wonderfull in his Transfiguration , is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond admiration by his miraculous works . In this Chapter are specified 4. seuerall miracles first , the cleansing of a leprous man , 2 the curing of a woman troubled with a feuer , 3 the healing of the Centurions seruant , and lastly , the strange appeasing of the wind : & therefore this is rightly called by S. Ambrose , Scriptura miraculosa . the miraculous Scri●●●●● . This miracle is record●● 〈◊〉 such as are either sicke , or troubled , or oppressed , or beset with any danger , that whatsoeuer storme of aduersity shall strike our sailes , or what calamitie soeuer shal befall vs , we may remember , that the blessed Disciples , euen the neerest and dearest to our Lord Iesus , haue tasted of the same whip afore vs ; therefore in thē , as it were in a Christall Glasse , we may view the common state of Christs Church militant : It is like the Arke that floated vpon the waters , like the Lilly , that groweth among the thorns , like the bush that burnt , and was not consumed , like Christs shippe , in this place , couered ouer with waues , and yet not suncke , praemuntur iusti , vt pressi clament , clamantes exaudiantur , exauditi glorisicent Deum , saith Leo the first , the righteous are therefore pressed with sore afflictions , that they might cry vnto the Lord , and crying might be heard , and heard might glorifie God , pessima necessitas , optima or andi magistra , saith Bernard , the sharpest perplexitie is the best Schoolemaster or mistresse of Prayer . When the Disciples once perceiued , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a mightie storme , a shaking tempest , which strongly had inuironed them : when the Lord had sent forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vehement whirlewind , or as Lorinus termeth it , plurium conflictū ventorum , a conflict of many winds , which all at once smote the shippe on euery part , and broght the swelling waues euery way vpon it , as if in an instant they would haue buried both ship and passengers in the surges : when the mercilesse Ocean vnder them was thus billowing , the brittle ship about them reeling , the Mariners for feare of shipwracke , lamentably shreeking , and Christ their only hope and helpe in the sterne fast sleeping , when this great ieopardie had euen almost seized on them all , Then his Disciples came vnto him , and awoke him , saying , Lord saue vs , we perish . In which words ( not tying my selfe to tread precisely in the exact steps of logicall rules ) for our better instruction , and further light , we may obserue foure generalls ; first , who procured this calme , ( his Disciples ) secondly , of whom did they procure it , of Christ , ( they came to him ) thirdly , the effect of their comming , ( they awoke him , ) lastly , the manner how they did awaken him , by prayer : the forme which they vsed being here expressed , Lord saue vs , we perish . Vpon all these I intend to treat somewhat orderly and briefly , according to Gods assistance , and the times permittance . To begin with the first : Then his Disciples came to him , ( then ) that is , when the sea thus raged , the ship thus tossed , the tacklings thus shattered , the passengers thus trembled and shaked , then and not afore , the Disciples came to him : first , they would make tryall , whether the winds would cease or decrease naturally , and the stormes calme of themselues , but when they saw all dangers increased in greater extremitie , and more grieuous vehemencie , when they thought themselues past all hope of recouery , when they despaired of their owne safetie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then , when the last waue was ready to sweepe them away , They came vnto him , and awoke him , saying , Lord saue vs , wee perish . Discipulorum serotina mora , sit Christianorum maxima cura : t was an ancient Fathers obseruation vpon this place . The Disciples most dangerous delay , must minister a great caution to all Christians , willing them to be wary in the timous preuention both of present and future euills . Time me thinkes should yeeld vs ( in these our contagious and deadly times ) a strong perswasion of a timely returne vnto the right way : wee are all out by sinne , and therefore wee must beginne againe by repentance , that wee may regaine our peace with God in time : for when the time is past , periit spes nostra , our hope is gone , now it is time , yea time , the appointed time is come , momenti transitus , anni transitus , aeui transitus , once lost , and euer lost . Will you shew mercy to your soules , by repenting your sinnes ? Deferre not from day to day , Deterrior posterior dies , saith deuout Bernard , delay is dangerous , the longer the worse : say not with thy selfe , I will amend hereafter , for how knowest thou , whether hereafter thy heart shall be hardned , as was Pharaohs , Exod , 14 , 4. or whether the grace of the Holy Ghost shall bee taken from thee as it was from Saul . 1 Sam. 16 , 14. or whether thou shalt repent , and lament in vaine , as did Esau , Heb. 12. 17. or whether thou shalt crie peccaui too late with Iudas , Math. 27. 4. It is true , beloued , that our sins shall bee pardoned whensoeuer wee repent : but wee cannot repent , whensoeuer we will , because repentance is the gift of God , and wee haue not God at our command , but as Saint Augustine truly saith , Qui dat poenitenti veniam , non semper dat peccanti poenitentiam . God which alwayes pardoneth the repentant sinner , doth not alwaies giue repentāce vnto sinners , but as they neglected him , so he reiecteth them , and suffereth them to heape vnto themselues wrath against the day of wrath . Strike therefore whilest the yron is hote , make hay while the Sun shineth , hoyse vp sailes whiles the wind bloweth , time and tide tarie for no man : Behold now the accepted time , behold now the day of saluation , 2 Cor. 6. 2. Now God calleth vs per beneficia , per flagella , per praedicatores , by his benefits , by his plagues and punishments , by his Embassadors , all continually wooing vs , to apply that most soueraigne medicine of repentance to these bitter wounds , which the sting of sin hath made in our soules . Oh! let vs not deferre , and put off this necessarie cure ! One hath said verie well : Qui veniam per poenitentiam repromisit , diem crastinam ad poenitentiam non promisit . He that hath promised to pardon vs , if wee repent , hath not promised vs , that to morrow wee shall repent . Wherefore let vs lay aside all excuses and delayes , lest by little and little wee grow key cold in loue , & rustie in sin : prolong not an houre , nay , not a moment , for the clouds of Gods ance may in an instant ouer-cast thy soule , and in ictu oculi in the twinckling of an eye , the plague tokens of the Lords wrath may take a deadly impression in thy body , and then furor arma ministrat , his fierce anger will quickly afford him weapons , & as Lactantius saith , tarditatem irae , grauitate supplicij compensabit , he will requite the slownesse of his wrath with the seueritie of his vengeance : for quanto diutiùs Deus expectat , tanto grauiùs vindicat : how much the longer God expects and waits for our conuersion , so much the more grieuously wil he be auenged vpon vs , if we repent nor . Serior esse solet vindicta , seuerior : God vseth to come to punish on leaden feet , but hee payeth home with iron hands , hee will reach them far , and he will smite them full . And therefore to day if you will heare his voice harden not your hearts , deferre not till the last gaspe , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vnseasonable good is not good at all , vntimely sacrifice auaileth not , prayer , that commeth out of time , is like a messe of meat set vpon the graue when the dead is no what the better for it . How might I ( beloued ) vrge vnto you in all your weightiest affaires the presentest prensation , and speediest apprehension of the very forelocke of Time , but Cintheus aurem vellit , Time calls mee to the pursuit of my text . It followeth in these words , ( his Disciples ) then his Disciples came to him : Disciple , is properly a Latine word , and doth signifie in English a Scholar , or learner : from the verbe Disco . The originall also is of the same expression : so that in a generall nification , all that professed the Gospel of Christ , were called his Disciples : but more strictly they onely did beare the name of his Disciples , who were learners of his Doctrine , Professors of his life & conuersation , & Preachers of both to others : and they were of two sorts ; first , and of a lower order , the 70 sent forth two and two before his face , into euery city , & place , whither he himself would come to preach the Gospell , and worke miracles , as they are specified by the Euangelist , Lu. 10. 1. who these 70 Disciples were though Eusebius , Epiphanius , and others , tell vs ; yet in the Gospell their names are concealed , and Christ bade them reioyce , that their names were written in Heauen , Luke 10. 20. The other , and higher order , were the twelue Apostles , many times called his Disciples , and made knowne by their names . Tertullian , Ierom , and other learned Diuines , say ; herein the truth answered ancient types , both of the twelue Patriarkes , and seuentie Elders , called their Sanedrim , as some , the 70 soules that came with Iacob into Aegypt : others , the twelue fountaines of Water , and seuentie Palme-trees in Elim . Who those Disciples were that came to Christ by Prayer in this extremitie of perill , is a question , because the text doth not cleare it : but out of all doubt they were Disciples , not one , or two , but ( as farre as may bee gathered ) euen all the Apostles ; and great reason , for as the penitent theife said to his fellow , they were all in the same condēnation : if the ship had suncke into the waues they had all perished , Lord , saue vs , we perish . And therefore not onely Peter , Iames and Iohn , though counted Pillars , and in many things preferred before the rest , but all , goe to Christ to further the common good , and to helpe by their prayers to procure the common saluation . Yet take notice by the way , that as all the Disciples came , so none but Disciples came , and their comming was not tam passibus corporis , quam fide cordis , saith venerable Beda : not so much with the feet of their bodies , as by the faith of their hearts : hereby giuing vs to vnderstand whose prayers are so powerfull with God to remoue both a publike and priuate calamitie , either from thēselues or others : not the prayers of enemies to God , and alienates from the house of Israel , but of faithfull friends , fauourites and constant followers of our blessed Sauiour The Lord heareth the praiers of the righteous , and his eares are open to their cries , he will fulfill the desires of such as feare him , he is nigh to such as call on him in faith , Psal . 145 , 18. quia juxta mensuram fidei , erit mensura impetrandi , saith Ambrose , because the more faith we haue , the more grace wee shall receiue : therefore Christ teacheth vs to say Our Father , to make vs confident of obtaining , and concludeth with Amen , significare indubitanter à Domino conferri , quod fide petitur , to signifie , that wee shall vndoubtedly receiue whatsoeuer we faithfully desire , saith Saint Augustine . It was Abraham the friend of God that preuailed so much with his prayer for the Sodomites . It was his faithfull seruant Moses , would not let him alone , but stood vp in the breach , & turn'd away Gods anger , that he could not destroy the people , as he said Psal : 106. 23. It was religious Iosuah , that by his prayer commanded the Sunne and Moone to stand in the firmament Iosh . 10. 12. It was feruent Elijah whose tongue was Froenum coeli saith Austin , the bridle of heauen ; opening , and shutting it by his prayer . It was zealous Phineas , that prayed and so the plague ceased . And the Apostle concludeth in generall , it is the praier of the righteous man that so much auaileth , Iam. 5. 16. Tūcor nostrum fiduciam in oratione accepit , cum sibi vitae prauitas nulla contradicit , therefore the godly haue confidence that God will bee answerable to their requests , because they are correspondent to his will , and then doe they stedfastly rely vpon the grant of their Petitions , when there is no prauity of life , nor any wickednesse of conuersation to contradict their profession saith Gregory in his Morals : and therefore St. Basil saith , that a prayer should bee filled vp , non tam syllabis , quam operibus , not so much w th words , as with works ; because God heareth not sinners Acts 12. 7. but their best prayers ( as the Prophet speaketh ) are turned into sin , and when they send thē vp to the Almighty for a blisse , they double but a curse , for vsing his sacred name in their mouthes , and hating to be reformed : no matter therefore whether the wicked pray or no ? yea all their fasting , praying , and crying , not worth a straw , but oh ye meeke , ye true Disciples , yee that haue your hearts sprinkled from an euill conscience , and bodies washed with pure water ; ye that haue cleane hands & a pure heart , yee are Gods fauourites , pray for a calme ; ye are the Chariots and horsmen of Israel , stand in the gap day and night , keepe not silence , and giue the Lord no rest , till hee haue mercy on Sion , and hath taken his sore plague from Ierusalem : So much for the first part , viz , the persons procuring this calme ( his Disciples . ) Now secondly , to whom goe they ? where doe they seeke it ? ( to him , ) that is , to Christ , their Lord and Master . The Heathenish Mariners in Ionahs storme did cry euery man to his God. In nothing were the Gentiles more sottish then in this , ascribing particular tutelar gods , to particular places : Babylon had Belus ; Egypt , Isis ; Athens had Minerua ; and Ephesus , Diana : The Caldeans had Baal ; Sidonians Ashteroth ; Ammonits Moloch or Milcom ; Moabites , Chamos ; Syrians , Rimmon ; and Philistims , Dagon : Yea , the Elements had their seuerall gods , to rule ouer them : as the Heauen had Iupiter , the Aire Iuno , the Sea Neptune , & Hell Pluto : yea , for euery purpose & occasion , for euery time & season , they had one god or other to call vpon . And doe not the Antichristian Angelites , or Angeliques rather ( for so doth Saint Augustine , and Isidore name those heretiks , that either did adore , or were inclined to the worship of Angels ) parallel the Ethnicks in euery respect ? nay , doe they not transcend them in folly , as much as their Hyperdulia to the Virgin Mary , doth their Dulia to common Saints ? Surely many learned Authors will make thē confesse no lesse : for what Arithmetician is so perfect in the calculations of the Algebra , that he can number the infinitenesse of diuers Patrons , Aduocates , and tutelar Saints , whom they haue canonized , for the vse of euerie Countrey , place , creature , and disease . Our Disciples are better taught ( Poperie was not then hatched , nor this point of invocation knowne in the Church , for the space of 360 yeares together after the birth of our Sauiour ) they doe not in this dangerous storme and tempest , invocate Saint Grache , St. Barbara , Saint Alivirgo , Saint Andoche , or Saint Nicholas : no nor Noah , Moses , or Ionah , who had beene in dangered by Seas , and waters before , but they come to Christ the true and only Lord of Sea , and Land , and all : whose President must bee our imitation , whose patterne must be our direction , guiding vs to call on God onely in our dayes of trouble , that hee may heare vs , and we may praise his most glorious name . Rome would make vs beleeue , that during the time of Pestilence wee must pray vnto none but Saint Sebastian , and his successor Saint Roche , Saints inuented to intercede against such a deadly disease : wilfully and directly opposing & contradicting the cōmand and counsell of the Lord of Hostes , Psal . 50. 15. Call on me in the day of thy trouble , & I will deliuer thee : Athanasius hath obserued that Dauid , though oftentimes plunged into many perplexities , and beset with those prim weapons of the Lords wrath , the sword , famine and pestilence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet hee neuer prayed vnto any other , but God himselfe for his deliuerance . Could Isis or any other God or goddesse haue freed Pharaohs land from those ten plagues , sent vpon them for open rebellion ? surely then the Magicians might haue preuailed : but that Iehouah who was the Egyptians onely punisher , was the Israelites onely deliuerer : and the same Lord , whose iustice was the reuenger of our sinnes by this mortall disease ; his all-sufficient mercy can onely succour , aide and deliuer vs. And therefore let vs all with weeping , fasting and praying , returne vnto God , and say with Saint Augustine , Cui alteri praeter te clamabimus ; To whom else should wee cry in our sore afflictions besides thee : and with Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Let vs not mediate this Saint , or that Saint , this Angell , or that Angel , but onely the name of the Lord Iesus . There are three vnanswerable reasons why we should only pray to God ; first , because hee onely is omniscient , that is , such a one , as knoweth all things : he that heareth our prayers must be able to search the secrets of our hearts , and discerne the inward disposition of our soules , for the pouring out of good words , & the offering vp of externall sighes and teares , are but the carkasse only of a true praier ; the life there of consisteth in the pouring out of the very soule it selfe , and the sending vp of those secret groant of the spirit which cannot be vttered . But the Godhead onely searcheth the hearts , and onely hee knoweth what is minde of the spirit : he heareth in Heauen his dwelling place , and giueth to euery man according to his wayes , for hee , euen hee onely knoweth the hearts of all the children of men , as Solamon teacheth vs in the prayer , which hee made at the Dedication of the Temple . May not therefore Romish Doctors worthilie bee taxed , from whom mentall prayers are presented to the Saints as well as vocall : and with whom they are beleeued to receiue both the one and the other . Me thinkes Anselmus Laudunensis in his interlineall Glosse vpon that Text , Abraham is ignorant of vs , and Israel knoweth vs not , ( Esa . 63. 16. ) should make them blush for shame , where he noteth , that Augustine sayth , that the dead , euen the Saints , doe not know what the liuing doe , no not their owne sonnes : with whom concordeth Hugo de Sancto Victore , in his booke de spiritu & anima , cap. 29. Ibi sunt spiritus defunctorum , vbi non vident quaecunque aguntur , aut eveniunt in ista vita hominibus . The spirits of the dead bee there , where they doe neither see , nor heare the things that are done or fall out vnto men in this life . And if they are ignorant of outward acts and gestures , then much more of inward requests and motions : therefore seeing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God alone searcheth the reines , and beholdeth the hidden things , as Athanasius speaketh ; Let vs conclude this reason with that golden sentence of Dauid , O thou that hearest prayer , vnto thee shall all flesh come . Secondly , we must call onely vpon God , because hee onely is omnipotent , which can onely helpe vs. None but the Almightie could haue deliuered Israel out of Egypt , that house of bondage and furnace of affliction : Daniel out of the Lions denne : Iehoshua out of that long Captiuitie of the Iewes : Ioseph out of the pit , slauery , and false slanders : Moses , Ieremie , Paul and Peter out of their varietie of persecutions and troubles : And therefore those Prophets , Apostles , and holy men of God did cry vnto God onely , to saue and deliuer them . A third reason as pregnant and forcible as the two former , is obserued by Saint Augustine , Quoniam creaturae exhiberemus cam seruitutem , quae vni tantum debetur Deo : because in so doing we should wrong our selues in giuing that to creatures , weh is due onely to the Creator : but why should I alledge any mortall men , when as all Christians haue beene taught from God himselfe , that no part of his worship is to bee communicated vnto any creature : For it is written , Math. 4. 10. Thou shalt worship the Lord thy God , and him onely shalt thou serue . But prayer is such a principall part of this seruice , that it is vsually put for the whole , or at least , as Lactantius doth most truly say , Summus colendi Dei ritus est , exore iusti hominis ad Deum directa laudatio : the chiefest part of Gods worship is an humble faithfull prayer and praises out of the mouth of a righteous man : and therefore Saint Paul setting downe the whole armour of a Christian , putteth prayer as the chiefest part of all : and so Zanchius saith that this is Optimum genus , ideoque vltimo ab Apostolo armaturae explicatum ; the best part of all our Christian weapons , and therefore last expressed by the Apostle , because that vnlesse Gods helpe be craued by prayer , reliqua arma parum prosunt , all the other armour will auaile vs nothing : and therefore Clemens Alexandrinus might very well conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Wee doe not without cause honour God by prayer , and with righteousnesse send vp this best and holiest sacrifice . Wherunto learned Ignatius hath added a monon in his sixt Epistle to Philadelphia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; haue God alone before your eyes in your praiers : and great reason , for to be prayed vnto , is so proper vnto a Deitie , that to giue it to any creature is truly iudged sacrilegious impietie , which robs God of his glorie , Christ of his office , & the agent himselfe of saluation : and God himselfe , to signifie no lesse to the whole generation of Adam , hath giuen the publike place of his worship the denomination of the House of Prayer . And therefore concerning the blessed Virgin , wee honor her name , wee reuerence her memoriall , and with all generations wee call her blessed : but to pray vnto her wee may boldly say with Saint Bernard , libenter certe gloriosa Uirgo tali honore carebit , The glorious Virgin is willingly content to want such honour . Likewise of the blessed Angels and Saints , wee gladly confesse , that their commemoration , is like the composition of the perfume , that is made by the Art of the Apothecarie ; it is as sweet as honey in all our mouthes , and more delightfull then Musicke at a banquet of Wine : and as for the triumphant Saints , whilest that they were concumbitants in the Church militant , wee willingly did enioy them as our fellow-souldiers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striuing together with vs , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , helping together with their prayers to God for vs , yea , and being receiued vp vnto glorie , Honorandi sunt propter imitationem , non adorandi propter religionem ; they are to bee honoured for imitation , not to bee adored for religion , saith Saint Augustine : to inuocate any of them wee haue neither precept from God , nor practice in the ancient Church , nor promise in Gods word , to bee heard , and they themselues cannot possibly deserue it , neyther doe they in the least manner desire it . But if it were possible for them to heare such vnlawfull prayers of men , they would with both hands ( as wee say ) put them from them , and labor to purge themselues from such flat Idolatry , with their song of obedience , Not vnto vs Lord , not vnto vs , but to thy name be such honour ascribed . But our Romish Doctors , to maintaine their inuocations of celestiall Spirits , do cozen simple people now a daies , ( as their predecessors did the Christians in the Apostles times ) vnder the pretence of humilitie , saying , that the God of al things was inuisible & inaccessible , & incomprehensible : and therefore ( as Theodoret testifieth ) they counselled their followers to procure Gods fauour by the meanes of Angels : like as the heathen Idolaters , to couer the shame of their neglecting of God , were wont , miser a vti excusatione , dicentes , Per istos posse ire ad Deum , sicut per Comites pervenitur ad Regem , saith Ambrose , to vse this miserable excuse , that by these they might goe to God , as by Officers we goe to the King. The very selfe same rag our Romanists haue borrowed from them to couer their superstition with , that the wickednes thereof might not appeare . But Saint Ambrose hath met well with them , and sufficiently discouered the vanitie of such a grosse and carnall imagination : Men ( saith he ) go to Kings by Courtiers , quia homo vtique est Rex , because the King is but a man ; ad Deum autem quem nihil latet promerendum suffragatore non opus est , sed mente devota ; but as for the Lord , from whom nothing is hid , wee need no spokes man to make him fauorable vnto vs , onely there is required a deuout minde . But aboue all others , S. Chrysostome may suffice an indifferent Reader , dashing all such replies with this full answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God is alwayes neere ( saith he . ) If thou wilt intreat man , thou askest what he is adoing , and he is asleepe , hee is not at leasure , or the seruant giueth thee no answer : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with God there is none of these things . Whithersoeuer thou goest and callest , hee heareth : there is no want of leisure , nor a mediator , nor a seruant that keepeth thee off : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say , Haue mercy vpon mee , and presently God is with thee . For while thou art aspeaking , saith hee , I will say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Behold here I am ( Esay 58. 9. ) but I haue beene ouer-tedious in the satisfaction of this point . I will conclude , and reduce all to that one question of S. Paul , Rom. 10. 14. How shall they call vpon him in whom they haue not beleeued ? Where it is manifest , that none must bee inuocated , but such as must be beleeued in : but none must bee beleeued in but God alone : for , Credimus Paulo , sed non credimus in Paulum : credimus Petro , sed non credimus in Petrum , Wee beleeue ( saith S. Austin ) Paul , but wee beleeue not in S. Paul : wee beleeue Peter , but wee beleeue not in S. Peter . And therefore let vs all conclude with Origen , Soli Domino Deo ; Let our prayers be offered onely to the Lord our God , who doth at all times hear vs , and will vndoubtedly deliuer vs from this deadly Pestilence , if wee pray powerfully with a syncere faith and pure conscience . And thus I haue vnuailed the party to whom the Disciples came for assistance in this their dangerous case . I am in the next place to discouer the effect of their comming : the Text telleth vs , They awoke him . Fearfull death , of all miseries the last , and the most terrible : against which an holy Father hath made this exclamation ; O Death , how bitter is the remembrance of thee ? how quickly and suddenly stealest thou vpon vs ? how secret are thy paths and wayes ? how vniuersal is thy signiory and dominion ? The mighty cannot escape thee , the strong lose their strength before thee , the rich with their money shall not corrupt thee . Thou art the hammar that alwayes striketh : thou art the sword that neuer blunteth : thou art the snare wherein all must be taken : thou art the prison wherin all must lye : thou art the sea wherein all must perish : thou art the paine , that all must suffer : thou art the tribute that all must pay . If thou commest but in thy naturall course , thou causest those two amorous twins , soule & body to tremble and quake & at their forced separation , to sweat euen drops of anguish : & if thou only seemest to offer thy vnresistable atachement to any accidentally , and in a violent manner , oh thou art dreadfull beyond comparison . This more then exceeding terror vnawares looking the Disciples in the face , and being in all readinesse to seaze on them , caused them suddenly to send forth a pitifull outcry to their Lord and Master , with such clamours and vociferations , euen as if they had been at their wits end : so that dispensing with all ceremonies and complements , they iogged him , saith Alphonsus Salmeron , so long till they awakened him : and surely the originall importeth no lesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suscitauerunt , they raised him vp : the same word is vsed in many places of Scripture , where mention is made of the resurrection , as , Destroy this temple and in three dayes I will raise it vp : and Many bodies of Saints which slept arose : and , If Christ be risen from the dead , how say some among you there is no resurrection of the dead ? In which and many other Texts , and specially in that Chapter to the Corinthians the word of my Text is vsed , and not improperly : for what is deepe , fast , and sound sleepe , but mortis imago , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very image and brother of death , as the Heathen could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Menander , Sleep is nothing else but a short kinde of death . Now Christ was in a fast and dead sleepe , for so much the word ( which is here and in S. Marke vsed ) signifieth : his senses were wel & fast bound , as if hee had no operation of life ; and therefore the Disciples are said to raise him , as it were from the dead . Behold here in the Disciples , importunitie ! and in our Sauiour , opportunitie ! they awaken him suddenly ; hee awaketh seasonably : they awaken him violently by reason of their fearfulnesse ; he awakeneth voluntarily , to giue them a speedy deliuerance . And are not wee plunged into greater extremities , and more grieuous calamities then euer the Disciples were ? Yes surely , for our sinnes haue provoked Bellatorem fortem , the mighty warriour , the Lord of Hoasts , the righteous Iudge , to whet his sword and bend his bow , and make them ready , to prepare the instruments of death , and arrowes to destroy vs : our eustomary sins haue forced out the Lords decree , and haue brought forth three deadly weapons ; his Sword , and Famine hover ouer vs , being ready to light vpon vs , and wee are already beset plurium conflectu febrium , with a conflict of many diseases ; the Angell is a darting the right-ayming arrowes of the Lords wrath at euery mans doore : Gods deadly tokens , the onely markes of his displeasure , and our disobedience , are sent forth promiscuously to all sinners , especially to wilfull and obstinate transgressors , and though thousands fall on the one side , and ten thousands on the other , and they neuer touch thee , yet sinne will bring them home to thy heart at last . For , like as one that shooteth at a marke , sometimes is gone , and sometimes is short , sometimes lighteth on the right hand , sometimes on the left ; at length hitteth the marke : so the Lord of Hoasts being incensed with the generall wickednesse of this Citie , shootes at great men beyond vs , at meane men short of vs , at our friends on the right hand , at our enemies on the left ; at length hitteth our selues . The longer his hand is in practice , the more certainly he striketh . What , were the Disciples in the iawes of such perils ? were they thus beset with the Lords vengeance ? out of all doubt they were not , and yet they being conscious , that their sinnes were the cause of this raging tempest , they speed by feruent prayers to awaken their mercifull Sauiour : Faciamus nos similiter : Beloued , let vs doe the like . Culpae comes , iustissimè poena semper est , The companions of our sinnes , are many plagues , which continually attend vs , like so many hunger-starued Lions , euer gaping to deuour vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our God is fallen into a deepe sleepe . So burdensome , so grieuous , so wearisome haue our sinnes beene vnto the Lord , that they haue awakened his slow anger , his righteous iustice , and lulled his long patience , his forbearing mercy fast asleepe . We now finde that verified which S. Austin long ago foretold : Tunc in te dormit Christus , cum oblitus fueris passionis Christi , when thou forgettest the passion of Christ , then Christ sleepeth in thee : and then ( saith hee ) nauis tuaturbatur , thy ship is troubled , thy heart is worthily troubled , because excidit tibi in quem credidideris , thou forgettest him , on whom thou shouldst beleeue : thy passions are great , when thou art vnmindfull of Christs passion : and then art thou vnsensible of his passion , when by sinne thou doest pierce thine owne soule , and crucifie thy Sauiour afresh ; qui ex proprio & pretioso sanguine , who of his owne pretious bloud made a plaister to cure thy festred wounds . Et hinc illae lachrymae , hence our sorrowes and griefes , hence our plagues and punishmēts . And dearly beloued what shall wee doe ? The best aduice I can giue , is that which Christ giueth his Spouse in the Canticles , Chap. 6. 13. Returne , returne O Shalamite ; Returne , returne that we may behold thee . I thus paraphrase it ; Returne O my Spouse , Daughter of Ierusalem returne , returne to mee , returne to thy selfe , returne to thy former feeling of my grace , returne , that both my selfe , and all the Company of Angells , may see thee , and reioyce in thee . This Spouse of Christ is the mother of vs all , the holy Catholique Church , in whose bosome wee are nourished : Take wee then the aduice giuen vnto her , for an aduice vnto our selues . Returne wee from our euill waies , returne we from our all sinnes , returne we vnto the Lord our God , that both hee and all the company of Angels may see vs , and reioyce in vs. Life is sweet vnto vs , mutet vitam , qui vult accipere vitam , saith S. Augustine , If we are desirous to retaine this life , and enioy the blessed life of heauen , wee must change our wicked life on earth . Mortificemus peccata , Christum excitemus , & fidem recolamus : let vs mortifie our sinnes by vnfained Repentance , rowze vp Christ by a feruent and liuely prayer , and reviue Gods worship in a more syncere , diligent , deuout , and constant manner , and all the stormes of our sore afflictions shall soone vanish away . So I proceed to the last part in the procuring of this calme , viz. their praiers in these words expressed ; Lord saue vs : wee perish . The three Euangelists who doe record this story , vse three seuerall titles attributed vnto our blessed Sauiour in this compendious forme of prayer : all which ( though the Latine and our English expresse not ) are significant and emphaticall in their orginall propieties . S. Markes title is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Master , carest thou not that wee perish ? The Greeke word there specified signifieth a Teacher of letters , manners , or any art : in relation whereunto they were called Disciples , Scholars , or Loarners . Saint Lukes title is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Englished a Defender , a present Helper ; such as in times of warre are sworne brethren , to liue and die together , Commiles succenturiatus : and in times of peace , Guardians of Infants . Shepheards haue the same title , who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Defenders of their flocks . The title in the text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which importeth power , or might , answerable to that glorious Tetragrammaton , Iehouah , which the Septuagints constantly translate throughout the old Testament in this sacred word , an essentiall name neuer giuen to any but onely the true God. The titles well weighed afford good vse of Instruction , and much matter of Consolation . In that they call him Lord , we are incouraged to pray with confidence , because hee is Iehouah , all-sufficient to deliuer vs : and in that they call him Teacher and Defender , wee are certified of the Lords willingnesse to heare vs , and forward readinesse to help and succour vs : in that hee is their Master , they pray in loue ; in that hee is their Lord , they pray in feare : he being their Master and Defender , they are not timidi , ouer-fearefull ; hee being their Lord and Iehouah , they are not tumidi , ouer-bold . The same Lord and Master is our Iehouah , and ready helper , and therefore wee likewise must pray ( in this time of deadly pestilence ) first confidently , not despairing : quia irrisio Dei est , si quid illum ores , quod exor aturum te non certe confidas ; because it is a mocking of God , saith Pellican , to pray vnto him , and to doubt that wee shall not haue our requests : for this cause Christ tels vs , Marke 11. 14. that whatsoeuer we desire when we pray , beleeue that wee shall haue it , and it shall be done vnto vs , especially if it be petitio decentium , saith Damascen , a request of such things as are fit for God to giue , and vs to haue . For these S. Iames bids vs Aske in faith , and wauer not , and wee shall receiue our desires . Secondly , because their Lord is our Iehouah , therefore we likewise must pray reuerently , not presuming . The very consideration of Gods greatnes should moue vs to supplicate with all humilitie . Uarus Germinus was wont to say to Caesar , Qui apud te , O Caesar audent dicere , magnitudinem tuam ignor ant : qui non audent , humanitatem tuam nesciunt : They that dare speake to thee , doe not know thy greatnesse , they that dare not , are ignorant of thy humanitie and meeknes : I may say farre better , Our God is meek and lowly in heart , that we may speake vnto him ; but hee is so great in Maiesty and power , that one ought to speake in all humilitie : and that not with the Gentiles , whose Heathenish fashion was adorare sigillaria suaresidendo , to worship God as they sate ; but meekly kneeling vpō our knees , that we may shew both inward and outward humilitie . For this was the practice not onely of great sinners , but of the holiest Saints , thousands of Angels do couer their faces , and Christ himselfe , the Sonne of God did often vse to fal down , to kneele , and prostrate himselfe vpon the ground , when hee prayed vnto his Father : Et prostratus in terra orat Medicus , & non inclinatur agrotus : And shall this heauenly Physitian kneele , and wee thinke much to stoope ? Consider with thy selfe saith Saint Bernard , quanta cum humilitate debet rana paupercula adorare eum : With what great humilitie ought we poore wormes of the earth to adore him ? And therefore as Eusebius reporteth of that most Christian Constantine , that it was his vsuall custome , euery day to shut vp himselfe close into some secret place of his palace , and there vpon his bended knees , and with a most submisse humble voyce to make his deuout prayers and Soliloquies vnto Almighty God. Thus confidently , and thus reuerently let vs all draw neere vnto our Lord and Sauiour , and then our gratious Defender , our powerfull Iehovah will speedily take from vs this our great ieopardy . Before I conclude , it is not amisse to giue you notice , that Saint Luke , to expresse the Disciples zealous deuotion , ingeminateth the title giuē to Christ in this short forme of prayer , with a double appellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master , Master , wee perish , O gratious defender , O powerfull Iehovah , wee are ready to bee cast away and buried in the waues : hereby giuing vs to vnderstand , that breuis oratio , sifortis , penetrat calū , a short prayer , ( though but in 3 words , as was the Disciples ) so it be feruent is most powerful , pierceth the skies , and is accepted of the Almighty Lord. The prayer of the blinde men was short , O Lord , Sonne of Dauid , haue mercy vpon vs , and yet preuailed , Math. 20. 31. The prayer of the Publican shorter , God bee mercifull to mee a sinner ; and yet as auaileable , Luke 18. 13. The prayer of the penitent Thiefe very compendious , Lord remember mee when thou commest into thy Kingdome , and yet most forcible , Luke 23. 42. The prayer of the father of the sicke child most briefe Lord help mine vnbeleefe , and yet very effectuall : Marke 9. 24. Yea , many times wee find that an earnest seeking with the heart , hath preuailed without any words vttered by the tongue , as Moses when hee cryed to God with his heart , and yet opened not his mouth ; For that is most true which Saint Gregorie saith , Tanto minus quis clamat , quanto minus desiderat , & tanto fortius coelos penetrat , quanto fortius desiderat , the more earnestly wee desire any thing , the more lowdly we doe crie vnto God , and the colder is our desire , the slower is our calling on him , and the harder to obtaine it of him . Luther to this purpose calleth prayers and supplications , bombardas Christianorum ; the Christians Canons : and surely beeing well charged with faith and repentance , and fired with zeale and feruencie of spirit , they shoote farre , and pierce deepe . Here therefore wee may bee informed , what is the very bane and pests of our prayers , and what is the onely cause they are no more auaileable to remoue this mortall sicknesse : surely , because faintnesse , coldnesse , and boldnesse doe so much frequent our prayers . There is first , a faint , a fearefull , and distrustfull praying amongst vs ; there is secondly , a cold , a formall and superficiall praying with vs ; and there is thirdly , a bold , a proud , and presumptuous praying vnto dreadfull Iehouah , and this last is the worst : trepida nec procedit quidem nedum ascendit ; the faint and fearefull prayer , cannot get out , much lesse get vp : it sticketh so fast betweene the teeth , or in the throat rather : tepida procedit , sed in asconsu languescit & defecit , the cold and formall prayer cōmeth forth fast enough , but it cannot get vp it freeseth ( for want of spirit and feruor ) by the way , ere it come to appeare in Gods presence : temeraria ascendit , sedresilit ; the cold and presumptuous prayer flyeth vp apace , but it is as fast beaten backe againe , for presenting it selfe ouerboldly , and saucily in Gods sight : Nec tantum non obtinet gratiam , sed meretur offensam , and in stead of a blessing , it bringeth a curse with it : thus farre deuout Bernard . I haue read of two ladders by which men climbe to heauen ; seruent prayers , and crying sinnes , the godly by the one , and the wicked by the other . By the sinfull Ladder did Sodome and Niniue climbe . Oh let not our sinnes bee such climbers ! rather then they should presse into the Presence Chamber of Heauen , and grow acquainted with God , let vs keepe them downe , and here punish them : for Hoc nobis Deus insevit . God hath planted this principle in euery mans heart , that sinne must bee punished : must it ! by whom ? Saint Austin tells you , aut ab ipso homine poenitente , aut à Deo vindicante , either by man repenting , or by God reuenging . Now if any notwithstanding he remaineth impenitent , neuerthelesse shall hope for mercy , let him heare what Chrysostome saith , Quomodo Deum rogas , vt tibi parcat , cum tu tibi minime parcas ? How canst thou desire God to haue compassion vpon thee ; when thou hast no compassion vpon thy selfe ? Aulus Gellius writes , that the Romanes sent the Carthaginians , Hastam & caduceum , a speare and a white wand , the Ensignes of warre and peace , and offered them their choise : So deales the Lord with vs , vpon our repentance ; he offers vs conditions of peace , and protesteth to repent himselfe of the euill intended , and to remoue farre from vs his iudgements already inflicted . Ergofratres puniamus peccata nostra : therefore brethren let vs be our owne purishers : punish we our selues , our sinnes , that God may haue mercy on vs : and turne this heauie plague from vs : hee cannot shew mercy vpon workers of iniquitie , Quasi blandiens peccatis , aut non erudicens peccata , as if hee flattered men in their sinnes , or had no purpose to root out sin . Prorsus aut punis , aut punit , Beleeue it either thou must punish thy selfe for thy sins , or God will punish thee : vis non puniat punitu . Wilt thou that God should not pun●sh thee , then punish thou thy selfe : and wash away thy sins with the bitter & brinish teares of vnfained repentance , through a liuely faith in the blood of our Lord and Sauiour Iesus Christ : that forsaking the Ladder of our crying sins we may climbe vp to heauen with the ladder of our feruent prayers : and hauing all brought our selues into the same danger of mortalitie ; Let vs all with one accord , sigh forth vncessantly , the Disciples powerfull and importunate request ; Lord , sauevs : we perish . O Lord our God the giue of all graces , the forginer of all our sinnes , and the present helper and ready defender of them , that fly to thee for succor : grant vnto vs wee humbly beseech thee an vnfained remorse for all our misdeeds ; that our heartie ropentance , may awaken thy mercy , and cause thy iustice to fall into a deepe sleepe : So then we shall with all Saints for euermore sing Helleluja . Saluation , and glory , and honor , and power vnto the Lord our God for euermore . Amen . FINIS Ad Lectorem . GRammata si desint , si syllaba forte redundet , Si praecedenti menda sit vllà libro : Ignoscas Lector ; quid enim labecula laedit ? Et navos penna corrige quaeso tua . Tibi in Christo addictissimus , A. L. Notes, typically marginal, from the original text Notes for div A02799-e150 Ingratos reuocauit in seruitutem . Sueton. Notes for div A02799-e360 Aug. ad Licent . Epist . 41. Notes for div A02799-e470 Bernard de pug spirit . Diuision , parts 4. Quis , à quo , quid , quomodo . 1 Obseruation . Diez . loco de poenitentia . Aug. serm . 102 de tempore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Disco . Mat. 10. 1. Mar. 315. Luk. 9. 1 , 5. Tertul. cont . Marci . l. 4. cap. 24. Ierom , Epist ad Fabi olam Mansio . 6. Luk 23. 40 Gal. 2. 9. Mat. 17. 1. Mar. 5. 37. 2 Obseruation . Iam 2. 23. Gen. 18. Penult . Heb. 3. 6 : Exo. 32. 10. Iam 5. 17. Numb . 25. 13. Psal . 106. 30. Psal . 109 , 6 Oratio de carne pudica , de anima innocenti , de spiritu sancto offerenda . Tertul . Apolog. cap , 30. Heb. 10. 11. Psal . 24. 4. 2 king 2. 12. Esay 62. 6. Ionah 1. 5. Other Countries had other gods , the Reliques whereof are recorded by Tertullian in Apol. c. 23. Angelici quia in Angelorum cultum inclinati . Ang. de bar . c. 39. Angelici vocati , quia angeles colunt . Isidor . Origen . l. ● . c. s. I ooke Francis de Croy. G. ARTH. in his three Cōformities . cap 4 , 5. 3 Obseruation . The latter pestilent God is worshipped in Venice . Athan. ●rat . 4. cont . Arian pag. 260 Aug. Confess . lib. 1. cap. 5. Chrysost . in 1 Cor. Hom. 1. Reasons 3. 1. Because he is onely omniscient Psal . 62. 8. 1 Sam. 1. 13 , 15. Rom. 8. 26. Rom 8. 27. 2 Chron. 6. 30. Augustinus dicit , quia mortut nesciunt , eti am sancti , quid agant vivi , etiam eorum sil●● Gloss . interlineal . in Esai . 63. Aug de cura pro mortuis cap. 13. Psal 65. 2. Exod. 13. 3 Dan. 6. 5 , 13 , 22 , 28. Zach. 3. 2 , ●d 5. Aug lib. 1. ●ont . Max. Lactant. de vero cultu . l 6. c. 25. f. 399. Zanch. in c. 6. ad Eph. Clem. Alex. lib. 7. stromat . Esay . 56. 7. For denominatio fit à principaliore causa . Ro. 15. 30. 2 Cor. 1. 11. Vide Aug. lib. de quantitale anima & de moribus Eccles . Catholica , et Manieh lib. 1. cap. 30. Psal . 115. 1. Col. 2. 18. Uide Theod. ibid , Ambr. in Rom. cap. 1. Copiosiùs legas apud Ambr. in Rom. cap. 1. Chrysost . in dimission . Chananaea . Tom. 5. edit . Savig . pag. 195. Vide cund . Serm. 7. de poenitent . Tom. 6. edit . Savil. pag. 802. & in Psal . 4 : Aug. tract . 29. in Iohan Apud Lud. Granatens . Exercit. de Orat. & Medit. Ioh. 2. 19. Mat. 27. 52 1 Cor. 15. 12. Stulte quid est somnus gelidus nisi mortis imago ? Ouid. Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo , vere soperatus , aut demersus somno profundo Icr. 20. 11. Psal . 2. 12 , 13. Ferrum . Fames . Morbus . Lyps de Constantia . lib. 2. cap. 16 Aug. in Psal . 56. Aug. serm . 1. de tempore . Aug. Pellie . in Mat. Iames 1. 6. Cypr. 2. ad Don. 4 Obseruation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Domine salua nos , Lord saue vs. Aug Enarrat . in Psal . 58. Chrysost . in 1 Cor. hom . 23. Aul. Gel. l. 10. c. 27. H●…c Augustinus in loco prius citato .