is the vpholder of his as Malach. 1. 6. crauing his due honour and in assurance of mercy vnto his people Esay 51. 22. And the Prophet here being so deepely distressed doth not vnfitly vse these titles relying for his deliuerance vpon the vndoubted certainety of Gods truth and all-sufficient strength of his power Let thine eares attend c. This is vttered to the capacity of our vnderstanding for in God being a spirit Iohn 4. 24. there be neither the parts of a humane bodie as the Anthropomorphits fondly imagined neither is he subiect to the passion of mans minde but according to the rule of x Dialeg de sancta Trinitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic insinuatur Deus paruulis audientibus August de Genes ad literam cont Manich l. 1. cap. 17. in psal 9. Hilarius de Trinitat lib. 6. in hunc locum Damas l. 1. Orthod fidei c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus de Trinitat c. 12. Athanasius such speeches be vttered after the manner of men but to be vnderstood as is beseeming God who in his word teacheth vs spirituall thinges in bodilie tearmes and sheweth vs inuisible thinges by those which be visible As his oath signifieth the immutability of his counsaile Gen. 22. 16. his anger and wrath the hatred of euill and iust reuenge thereof Psal 2. 12. his forgetfulnesse or sleepe the deferring either of helpe or punishment Psal 13. 1. and Psal 78. 65. so when eyes are attributed vnto him we are to vnderstand his fauour Deuter. 32. 10. his mouth and speech are declarations vnto vs of his will Num. 12. 8. Esay 40. 5. and so of the like and in this place his eares attending doe teach his mercifull willingnesse to graunt our requests who seemeth as one y Non audientia tantum Dei sed obedientia quasi designatur Saluianus de prudentia lib 2. speaketh not only to yeeld audience to the prayers of his children but to performe a kinde of obedience in wayting to attend their supplications as Psal 34. 15. the eyes of the Lord are vpon the righteous and his eares are open to their crie * Doctrine Therefore since the Prophet doth so carefully in so many wordes so often iterated vrge this one thing his desire of being accepted in prayer we are to learne that It is the greatest euill which can befall a man in this life if God shall refuse to heare his prayers Wherefore as a token yea a threatning of his wrath when his admonitions are reiected it is said he will not heare when petitions are put vp vnto him Prouer. 1. 28. and the like Iere. 14. 11. 12. for so long as God doth not refuse our prayer hee doth not denie his z Cum videris non a te amotam deprecationem tuam securus esto quia non est a te amota misericordia eius Aug. in psal 66. mercy Therefore Dauid breaketh forth in great ioy praysed be God who hath not put backe my prayer nor his mercy from me Psal 66. 20. For when mans petitions ascends Gods blessings descends he is readier to giue then we to aske And this is it which so discouraged the Israelites in their captiuity and of which they complaine and for which they mourne that their prayers in this distressed estate had no acceptance Lam. 3. 44. for we haue no helpe but from God if he destroy who can saue And this is the reason that made Dauid of his three offers to make the choise to fall into the handes of the Lord who when he had wounded could in his power and would in his mercie heale againe 1. Chro. 21. 13. * Vse From this we may learne and vnderstand the folly of men who put off their repentance from day to day as though God were bound to waite when they would call for mercy and must condescend if they can but say Lord haue mercy As the theefe Luc. 23. 42. Lord remember me a Confessio breuis vitam atque sinit longam indeede this is an example of receiuing at the last and memorable of one that none should despaire for at what time a sinner doth repent there is a promise of pardon Ezech. 18. 21. and but of one that none should presume for he that b Lege creationis vespera mane dies est at multis ex peccati grauitate dies est sine vespera vt Sodomitis Genes 19. 24. multis sine aurora vt diuiti Luc. 12. 20. hath promised that at what time so euer a man doth returne he shall be receiued hath not assured the time wherein he shall returne for it may be that either God will not heare when thou doest crie for c Vide de bis Scotum in 4. sententiarū dist 20. mercy and that lege talionis by a iust law of requitall because thou diddest not listen to him calling for repentance as Zach. 7. 13. and an example in Antiochus 2. Machab 9. 13. or thou shalt haue no list to pray but die sottishly as Nabal 1. Sam. 25. 37. or no d Punitur hac animaduersione peccator vt moriēs obliuiscatur sui qui viuens oblitus est Dei August in festo Innocent ser 3. minde being oppressed with extremity of paine or feare of death as 1. Sam. 4. 20. he that doth ouer-slippe the opportunity of timelie repentance shall come to late with the foolish Virgins to craue aperi nobis Domine open to vs O Lord. Math. 25. 11. therefore let vs seeke the Lord while he may be found call vpon him while he is neare Esay 55. 6. and while it is called to day returne Hebr. 3. 12. 13. and liue soberly and iustly and godly in this e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lutherus in psal 90. Quid habemus de tempore praeteritum abijt nec potest reuocari futurū nondum est est incertum Quid ergo restat nobis nisi praesēs quod est momentum subitò euanescens now world Tit. 2. 11. 12. For no man hath more then the very present for that which is passed is not to be called againe and that which is to come vncertaine to vs whether euer it shall be ours therefore now now must be our care and our charge knowing that we all shall appeare before the tribunall seate of Iesus Christ and there receiue according to that we haue done in this bodie whether it be good or euill 2. Cor. 5. 10. Out of the deepes haue I called vpon thee O Lord O Lord heare my voice let thine eares attend to the voice of my prayers THe doubling of these f Geminatio clamoris est sign ficatio intimae deprecationis Alcunuis in hunc psal wordes O Lord O Lord and the gradation of speech heare my voice and let thine eares attend is not slenderly to be passed ouer for in these is bewrayed the passionate affection of a distressed soule striuing against the temptations of the Deuill and
AN EXPOSITION VPON THE 130. PSAL. Gathered out of some of the An cient fathers and later writers A Song of Degrees PSALME 130. 1. OVt of the deepe places haue I called vnto thee O Lord. 2. Lord heare my voice let thine eares attend to the voice of my prayers 3. If thou Lord streightly markest Iniquities O Lord who shall stand 4. But mercy is with thee that thou maiest bee feared 5. I haue waited on the Lord my soule hath waited and I haue trusted in his word 6. My soule waiteth on the Lord more then the morning watch watcheth for the morning 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great Redemption 8. And hee shall redeeme Israel from all his Iniquities The Argument THIS Psalme is a liuely and expresse picture representing a soule discouraged at the sight of his sinnes troubled at the feare of the wrath of God and looking for the due stroake of vengeance And therefore vpon bended knees lifteth vp the hands for mercy Now because in the greatest Saints liuing vpon earth a valley of teares a place of temptation there is the flesh and the spirit and those contrarie one to another Galath 5. 17. this is not effected without great strife wherefore the holy Ghost layeth out here two opposite passions most plainly Feare in respect of euill-deseruing sinnes and hope in regard of vndeserued mercies for the Treatise it selfe it is mixt partly a Prayer partly an Exhortation In the prayer the Prophet sheweth his faith and hope Faith in that striuing against despaire he putteth vp his supplication and complaint Generally expressing his distressed estate Out of the deep places I haue called vpon thee O Lord particularly desiring release of punishmen Lord heare my voice And discharge of his sinne Let thing eares attend to the voice of my prayers suiters for pardon and mercy for so the word signifieth Amplified by the causes mans sinne deseruing expressed by way of confession If thou O Lord markest iniquites who can stand of Gods vndeserued mercy But mercy is with thee Illustrated by the end that thou maiest be feared This for his faith for his hope beeing perswaded that God will be mercifull he first layeth it downe absolutely I haue waited on the Lord. And this is enlarged from the efficient that it is not a formall protestation of the tongue but a sincere resolution of the heart My soule hath waited from the obiect I haue trusted in thy word that is in the sweete promises of pardon of sinnes from the constancie and continuance thereof comparatiuely expressed in a liuely picture and excelling in a higher degree that whereunto it is resembled More then the morning watch watcheth for the morning Hitherto the prayer The second Generall part is an Exhortation to the whole Church in which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it must doe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore doe so for the first the dutie expounded or matter subiect of the Exhortation it is waiting Waite wherein be considerable the person who must waite Israel and vpon whome The Lord. For the second wherefore in it two reasons motiue one Generall for with the Lord is mercy amplified by the quantity Great and by the quality Redemption The other particular by way of application wherein the Acte and he shall redeeme Israel and the extent from all his iniquities And this is the resolution and summe of the whole Psalme the specialties are farther laied out in the Exposition of euery part by it selfe A Song of Degrees CONcerning the title of Inscription of this Psalme In it are considerable the author the forme the matter For the Author Principall the holy Ggost Secondarie as the pen man thereof either Dauid or some Prophet of that time for all Scripture is giuen by Diuine inspiration 2. Tim. 3. 16. and the holy men did not speake of themselues but as they were mooued by the holy Ghost 2. Pet. 1. 21. For the forme A song an especiall manner of indighting and that both for helpe of memorie and also to cause a deeper impression in the mind for musical numbers doe wonderfully affect the soule a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodisl 1. Problem 121. Atheneê° Dipno sophiston l. 14. c. 5 Casanbonê° in suis adeundent l. commentarijs Cassiedorê° l. 2. variarum Epist 40. Librê° Giraldê° de historiae poctarum Dialog 9. Plutarchê° l. de musica As in Elisha 2. Kin. 3. 15. so Dauid playing vpon his harpe refreshed Saul when he was troubled with an euill spirit 1. Sam. 16. 23. And the Physitions attribute much vnto them as forceable to cure the maladies of the bodie b Agelliê° noct atticarum l. 4. cap 13. Alexander ab Alexandro dierum Genialium lib. 2. cap 16. Vide Iohan. Langium lib. 2. Epist 46. S. Augustine reporteth of himselfe that the Harmonie and melodie of the Psalmes sung in the Church did cause the teares to trickle from his eyes proceeding from ioy wrought in his heart c Confessionum lib. 9. cap. 6. For the matter a Psalme of Degrees coÌ„cerning the interpretation of which word there is so great variety of iudgment among the learned that it is vnpossible what to determine thereof as vndoubtedly true d Pelargus in hunc Psal Gesnerum in titulum Ps 120. The conceipts of the Rabbins are idle and meere fabulous of a deepe and bottomlesse gulfe which so swelled when the foundation of the temple was laid that it threatned the ouerflowing of the whole world but by the name of God which they call Shem-Hamphoras e De nomine Shemhamphoras Petrus Galatinê° de arcanis catholicae veritatis l. 2. c. 10. Iohan Drusiê° de Tetragammato c. 6. was restrained this opinion contradicteth the expresse promise Gen. 9. 11. or of their returne from that dispersion by which they are now scattered abroad in the world when with Messias whom they yet looke for hope to goe vp to Ierusalem f Pelargâ—◠〈◊〉 hunc Psalâ—â— a vaine imagination Others and among them some of the ancient fathers and latter writers haue their sondrie opinions gessing rather then resoluing what might be the certaine signification thereof As first That this Psalme and the rest of the same title in number fifteene be called Psalmes of Degrees g Artê° ã€ˆâ—Šã€‰ in Antiquita libê° Iudaicis de Templi fabrica Buntingê° in prima parte Iteneraril sacro Nicholaus Lyranus from those steps by which the Priests and Leuites ascended from that place of the temple which is called the great court 2. Chron. 4. 9. And in the Gospell Salomons Porch Iohn 10. 23. where the people did pray into a higher roome named the inward court of the house of the Lord. 2. Chron. 24. 21. and in solemne feast daies sung these Psalmes vpon euery stayer once And this might be an outward Ceremonie admonishing all who serue God to doe it with lifted vp hearts so Cyprian
step to his loue and 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his loue to his mercie and his mercie with the exclusiue of merit to mans saluation Tit. 3. 5. For he commended his loue that when we were sinners weake and enimies he sent his Sonne Rom. 5. 6. And being rich in mercy according to his great loue hath quickned vs dead in our sinnes in him Ephes 2. 4. and sheweth this greatnesse of loue and vndeseruednesse not that we loued him but he loued vs first 1. Ioh. 4. 10. And this is represented in a liuely picture Ezech. 16. 1. 2. 3. c. Therefore this mercy is the fountaine of all blessings which the godlie doe confesse in that so often remembred clause For his mercy endureth for euer which is no vnnecessary repetition but a dutiful acknowledgment Psal 136. And this God confirmeth when he saith that for his owne sake he putteth away all our sinnes Esay 43. 25. First from hence ariseth vnto vs the assurednesse of our Vse saluation and pardon of our sinnes for it dependeth on God who in his nature is vnchangeable Malach. 3. 6. And so be his graces Rom. 11. 29. And it is a faithfull saying worthy by all meanes to be receiued that Christ Iesus came into the world to receiue sinners 1. Tim. 1. 15. And this saying is confirmed by oath Ezech. 18. 21. That so by two thinges which be immutable the elect might haue the stronger comfort Hebr. 6. 17. 18. This caused S. Paules triumph that he was perswaded that neither life nor death Angels nor Dominations nor Powers c. could separate him from the loue of God in Christ Iesus our Lord. Rom. 8. 29. And of this assurance Bernard d Tria considero in quibê° tota mea spes consistit charitatem adoptio nis veritaieÌ„ promissionis potestatem redditionis murmuret iam quantuÌ„cumque volet cogitatio mea c. Ego fiducialiter respondebo scio cui credidi c. Bernardus serm 3. de fragmentis septem misericordiatum religiouslie applyeth the comfort to his owne soule thus In three things consisteth my hope In the loue of the adoption of God in the truth of his promise and in the power of his performance for the father so loued vs that he gaue his Sonne for vs. Iob. 3. 16. And he will not lose them whom hee hath bought so deare the Sonne gaue himselfe Ephes 5. 2. And therefore to him who hath loued vs and washed vs from our sinnes c. be praise for euer and euer Apoc. 1. 5. Secondly this is a doctrine of humilitie for what haue we that we haue not receiued 1. Cor. 4. 7. And that we haue is of grace that none should boast Ephes 2. 8. 9. Of euill seruants God hath accepted vs for good children for we were as the Apostle hath expressed in many particularities none righteous none vnderstanding none seeking after God all gone out of the way altogether vnprofitable c. our throat an open-sepulcher tongues vsed to deceipt hauing vnder the lips poyson of Aspes mouthes full of cursing and bitternesse feete swift to shedde blood destruction and calamity in their wayes not knowing the way of peace and no feare of God before their eyes Rom. 3. 10. 11. c. And in generall taken aliue of the Deuill in his snare at his will 2. Tim. 2. 26. But Christ came to dissolue the workes of the Deuill 1. Ioh. 3. 8. And by death to ouercome him that had the power of death Hebr. 2. 14. And therefore let euery one consider how much God loued him that so he may not despaire and how vnworthy he then was of loue that he doe not presume for by grace we by nature children of wrath are saued and not of workes Ephes 2. 9. Therefore blessed be God the Father of our Lord IESVS Christ who by the resurrection of his Sonne hath begotten vs to an inheritance immortall that fadeth not reserued in heauen for vs. 1. Pet. 1. 3. But with thee is mercie The word is of the present tense is not to be slightly passed ouer for he saith not there was mercie with thee though we haue offended but there is that it continueth euen as he himselfe is therefore I am is his name Exod. 3. 14. Where it is obserued of the e Paulus Phagius in Paraphrasi Chaldaica learned that the originall word includeth in it the difference of three times that which is past present and to come and doth signifie the perfect and vnalterable constancie of God and this is expressed by S. Iohn Apoc. 1. 4. by f Franciscus Iunius in illuÌ„ locuÌ„ Doctrine who is who was and who is to come From hence then we may gather a verie comfortable instruction that God is alwaies and as gracious now to those that call vpon him as formerlie he hath been to the holie Patriarks and Prophets therefore Psal 100. 5. his mercie g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur in nouo TestameÌ„to per verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt Mat. 20. 34. c. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. 78. is said to be euerlasting And no meruaile for it is his essence so he proclaimeth himselfe the Lord the Lord in the doubling of the word importing a two-fold mercie preseruing man from sinne and pardoning when he hath sinned strong able to helpe his howsoeuer oppressed mercifull affecting his in the bowels of compassion and gracious receiuing those into fauour who are fallen healing the broken in heart and binding vp their sores Psal 147. 3. slow to anger more willing to spare then punish waiting for our repentance 2. Pet. 3. 9. aboundant in goodnesse towards the offendors and truth in performing of his promises reseruing mercie for thousands for the whole earth is full thereof Psal 33. 5. forguing iniquity transgression and sinne all sorts of offences voluntarie rebellious and h Paulus Phagius ad eum locum in Paraphrasi Chaldaica Pelargus in Exod. 34 Lutherus de vltimis verbis Dauidis daylie committed Exod. 34. 6. So by these attributes of God sinnefull man hath alwaies beene raised vp to good hope so Moses comforteth the Israelites that they despaire not The Lord thy God is a mercifull God Deut. 4. 31. Ioel the people of his time Ioel 2. 13. and Ose 14. 5. Israel fallen by iniquitie for the Lord waiteth saith Esay 30. 18. that he may haue mercy vpon his people Hereby we are admonished how to reade the Scriptures Vse aright which is to make particular application vnto our selues so euerie example of Gods iustice should worke feare 2. Pet. 2. 4. and be remembrancers vnto vs as S. Iude speaketh in his Epistle Vers 5. And after an enumeration of many particulars S. Paul telleth vs that former punishments are to admonish i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ClemeÌ„s Alexandrinus Padagogi lib 1. c. 10.
vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam putat quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs vpon whom the ends of the world are come 1. Cor. 10. 11. And this is that which our Sauiour Christ saith concerning the Galileans whose blood Pilate mingled with their sacrifices and those vpon whom the tower of Siloh fell and destroyed that the iudgement of those few should be the motiue to repentance in all Luc. 13. 3. And againe all examples of Gods mercy shewed to others ought to be incouragements of hope in vs so Dauid setteth this downe as a ruled case that he confessing against himselfe his wickednesse the Lord forgaue the punishment of his sinne Therefore should euery one that is godlie pray vnto him c. Psal 32. 6. appeale from iustice to mercy in assurance of obtayning fauour and S. Paul being a persecutor a blasphemer an oppressor and obtayning mercy would haue all that doe repent to take him for an k Dicit Paulus vnic uique agreto dese desperare volenti qui curauit me misit ad te dixit mihi illi desperaÌ„ti vade dic quid habuisti quid in te sanaui quà m cito de coelo vocaui vna voce percussi deieci altera erexi elegi tertia impleui misi quarta liberaui coronaui vade dic aegrotis clama desperatis fidelis sermo est omnium acceptione dignus c. August serm decimo de verbis Apostoli c. example and a demonstration of the like 1. Tim. 1. 13 14 15 16 17. And these things are written for our comfort Rom. 15. 4. But with thee is mercy that thou mayest be feared The mistaking of one letter in the originall hath caused some l Vide Hieronimum in Epist ad Suniam Fretiaeam corruption both in the Greeke and old Latin translation especially yet that onlie made Authenticall by the late Tridentine m Sestio quarta Councell whereof can be gathered no conuenient sense as is apparant in the interpretations of the Fathers who haue laboured much to make some fitting exposition n Augustinus Gregoriê° Magnê° Innocentius 3. in hunc PsalmuÌ„ wherefore to let these passe the Prophet here doth amplifie the mercy of God by the finall cause that thou mayest be feared Now this feare by a property of the Hebrew tongue signifieth the whole worship of God as Rom. 11. 20. Luc. 1. 50. Act. 10. 35. 2. Kings 17. 32. Esay 29. 13. and in infinite other places And this is that feare which the Schoolemen o Aquinas 2. 2. q. 19. art 2. Reinerius insumma Compend Alberti lib. 5. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedagog lib. 1. cap. 9. call filiall ioyned with reuerence as Clemens Alexandrinus speaketh vnder which is comprehended the true knowledge of iustice and mercy in God obedience to his will in the workes of the first and second Table and those holie duties cannot be performed of any but of those who doe acknowledge themselues sinners and God mercifull whose mercy is purchased by the obedience of Iesus Christ and offered by the preaching of the Gospel to those that doe beleeue for others they either exalt themselues puffed vp with the windie conceipts of their owne workes and merits as the Pharisee who counterfaiting fulnesse departed emptie Luc. 18. 14. or slie from God and imagine him to be only an inexorable and seuere iudge and so despaire as Cain Gen. 4. 3. Saul 1. Sam. 31. 4. Iudas Math. 27. 2. and such like but the godlie they come in humility and being priuie to their owne wants craue mercie as Abraham I am ashes Gen. 18. 27. And the Publican p Vim faciebat regno caelorum Publicanus ille qui dum non audet oculos ad cilum leuare ipsum caelum ad se potuit melinare Bernard serm de multipl vtilitate verbi Dei standeth a farre off not daring to approch nigh vnto the holie place nor to lift vp his eyes as ashamed for his offences but knocking his breast the secret closet of many sinnes vnknowne to others and maketh his confession that he is a sinner and putteth vp his suite Lord be mercifull vnto me Luc. 18. 13. Therefore not to stand longer vpon this point where it is said that with God is mercy that he may be feared here is expressed the end of his mercy and pardoning euen his worship and reuerence for none can truelie serue him but such as feele the benefit of the remission of their sinnes none doth glorifie him who is not first glorified of him and none is glorified but he who is iustified Wherefore the first effect of the forgiuenesse of sinne is sanctification or our glorification for which we must againe glorifie God not in that he standeth in neede to receiue anie honour from vs but that out dutie requireth it for because we are not our owne but bought with a price therefore must we glorifie God in our bodie and in our spirit for they are Gods 1. Cor. 6. 20. The doctrine of grace doth not giue the reine to licentiousnesse Doctrine of life nay the due consideration thereof is the streightest bridle to with-hold all sinne for therefore are we deliuered from the hand of our enimies that we might serue God in holinesse and righteousnesse all the daies of our life Luc. 1. 74. And the Apostle of purpose handling that Treatise of Gods mercy doth from it inforce new obedience and the practise of all religious carriage towards God our brethren and our selues for the grace of God that bringeth saluation to all men hath shined forth and teacheth vs to denie 〈◊〉 vngodlinesse and worldly lusts and to liue soberly iustly and godly in this present world looking for the blessed hope and waighting for the glorious appearance of Christ Iesus who gaue himselfe for vs that he might redeeme vs from all iniquitie to be a peculiar people vnto himselfe zealous of good workes Tit. 2. 11 12 13 14. and hauing laid downe the ground of our saluation in the riches of Gods mercy and greatnesse of his loue he buildeth thereupon the necessity of holie life for we are his workemanship created in Christ Iesus vnto good works which God hath ordayned that we should walke in them Ephes 2. 10. For they be the way to the Kingdome though not q Via regni non causa regnondi Bernardê° de gratia libero arbitrio the cause of obtayning the same which is not purchased by our good doings but prepared of Gods goodnesse for vs from the foundations of the world Math. 25. 34. And from hence are those vehement and so often repeated exhortations in Scripture to be blamelesse and pure and the Sonnes of God without rebuke in the middest of a naughtie and crooked generation and to shine as light in the world Phil. 2. 15. To walke in the spirit if we liue in the spirit Galat. 5. 25. To
Clamaui vociferatus sum out then to be enlarged Ionas 2. 2. And therefore God himselfe when he had threatned to his people fearefull iudgments to be executed by the King of Assur and Nabuchanetzer and to withdraw his help also and comfort then addeth they will seeke me in their affliction and seeke me diligently Ose 15. 14. 15. So Manasses who forgate the Lord at liberty in his Pallace could pray to him in prison and humble himselfe greatly 2. Chron. 33. 10. 13. and in deede it was this liuely sense of miserie which made the woman of Canaan earnest in praying and importunate vntill shee had obtayned Math. 25. 28. and not to stand vpon more proofes this indeede is it which will be effectuall and bring man to a knowledge of himselfe therefore Ahaz is noted for a monster and with a speciall Item this is Ahaz who in the time of his tribulation did trespasse more 2. Chro. 28. 22. The relation therefore of Liuie l Liuius Decadis primae lib. primo which he maketh of Tullus Hostilius is memorable who pined with long sicknesse when as well the fearcenesse of his stomacke as the strength of his body was abated then vpon the sodaine yelded himselfe to all great and small superstitions and filled the peoples heades with multitudes of religions whereas before he thought nothing lesse fitting a King then to yeeld to ceremonies and sacrifices as Numa his predecessor did who deuised a set order of seruice to their Heathen Gods and possessed the people with it And we our selues know by our owne experience that many in health and prosperity wantonly forget themselues but if trouble come or sicknesse then what teares what confession what promises what desires changed into Saints m GrauameÌ„ corporale est medicameaspirituale Vtilius est frangi languoribê° adsalutem quam remanere incolumes ad damnationem Hugo l. 2. de anima Vse then nothing but Cupto dissolui esse cum Christo desire to be dissolued and to be with Christ Philip. 1. 23. Although it were to be wished that men could so liue as they might continue in a flourishing estate yet because illa o Marcellinê° hystoriae suae lib. 5. qualitas vitae non tantum habet sensum that condition is somewhat dull and that there is in the Crosse an adamantine and attentiue vertue and a medicinable power against many soule infirmities therefore let vs submit our selues vnto Gods hand 1. Pet. 5. 6. for Dauid of his owne experience acknowledgeth a soueraigne benefit p Afflictio est Medicina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corinth 12. 2. 2. Chro. 33. 11. 12 in it when he said It is good for me O Lord that I was afflicted For now haue I kept thy Commandements Psal 119. 67. 71. Without this it is not possible for the hard harted man to take out the lesson of repentance S. Chrysostome q In Psal 114. vseth a prety similitude to this purpose Quontam nos valde amat Deus sinit affligi c. Mothers doe vse by visards and bug-beares to fright their vnruly children that so for feare they might runne to shroude them into their lappes not willing hereby to hurt by discouraging the Infants but to make them more willing to seeke their defence so God desiring to winne vs fast vnto himselfe being a true r A louer of mens soules Wisdom 11. 23. louer of vs doth permit that often times we be brought to some extreamity that thereby we might be enforced to continuall prayer and so leauing all other things repose our selues vpon him alone Therefore Eliphas gaue Iob good aduise in his great triall to thinke the man blessed that was corrected Iob 5. 17. for where no correction is of a father there no adoption to bee sonnes Hebr. 12. 7. therefore 1. Pet. 4. 13. Thinke it not strange saith the Apostle for the fierie trouble not strange for Gods children to haue trouble for the Crosse is their legacie Math. 16. 24. and all that will liue godly in Christ Iesus must suffer afflictions where there is a generality without exception all a necessity without dispensation must suffer a number without diminution afflictions And a fitter word could not haue beene deuised then to tearme it fire to expresse the wholsome and medicinable Å¿ Nicholaus de Clemangijs libro de fructu rerum aduersarum effects thereof for first fire of it nature is light and ascending and hee neuer thought of rising to be at the table who by hunger was not stirred vp from crouching at the troughe Luc. 15. 16. Secondly fire heateth and affliction maketh hote suiters for reliefe t Aduersitas magis auget desiderium in DeuÌ„ sic semina messium gelu cooperta fertilius germinant sic ignis flatu premiturvt crescat Gregor lib. 20. Moral cap. 15. Ionat 3. 8. Thirdly fire shineth to giue light and trouble openeth the eyes as in Nabuchadnetzer Dan. 4. 31. Fourthly fire softneth the hardest yron No hart can but yeeld to be melted by tribulation in this Pharao yeelded though but for a time Yet yeelded Exod. 9. 27. Fiftly fire deuideth thinges of a contrary essence and separateth the drosse from the pure u Sub eoaeÌ„ tormento non est idé virtus vitium sub vno igne rutilat aurum palea sumat c. tantum interest non qualia sed quales quisque patimur August de Ciuitat Dei lib. 1. cap. 8. mettall calamity is as great an artificer For in similitudine passionum there is dissimilitudo patientium the wicked murmur and seeke to helpe themselues 1. Sam. 28. 8. The godly are patiently obedient as Iob 1. 21. Therefore let vs reioyce though now for a season if neede require we are in heauinesse c. 1. Pet. 1. 6. 7. 8. 9. Out of the deepe haue I called or cryed vnto thee O Lord. I Noted before that the holy Ghost did purposely vse a choice word to expresse both the action which is prayer and the person to whom it was to be directed for hearing and helping Now the Prophet himselfe the petitioner doth plainly expresse the same Naming from whom he expecteth reliefe vnto thee O Lord. God only therefore is in all distresses to be called vpon Doctrine The sacrificing of our soules the bending of our knees The lifting vp of our handes the bedewing of our cheekes The compunction of our harts is onlie due to him appealing from the Throne of his iustice to his mercy seate And this is a golden chaine not the counterfait which is imagined of x Lucianus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hercules But pure and true one end whereof is fastened to Gods eare the other to our tongue if we plucke he will heare Math. 7. 7. And he alone for First he only knoweth the harts of all the children of men and this Salomon maketh aâ— the ground of his
praier 1. King 8. 39. And the Apostles Acts. 1. 24. Secondly Inuocation is the chiefe part of his worship therefore it is only to be performed to him due by commandement call vpon me in the time of trouble and I will heare thee Psal 50. 15. and of this y Libro áe Spir. sancto cap. 12. Ambrose truly we must worship nothing but God and him onlie shalt thou serue Math. 4. 10. Thirdly he only knoweth all and hath mercy vpon all therefore in euery place he heareth the petitions of his children and will helpe them for which cause the Church addeth this as a motiue of their prayer And a reason of their hope Doubtlesse thou art our Father though Abraham be ignorant of vs and Israell know vs not yet thou O Lord art our Father and our Redeemer thy name is for euer Esay 63. 16. Ecclesiastes 9. 5. and it is a worthie saying of z De cura pro mortuis agenda lib. ad Paulinum cap. 13. 14. 15. Augustine concerning the Saints departed They doe not intermeddle either in taking knowledge of the matters or deedes of the liuing or in helping them the vnquiet life of the liuing doth not disquiet them being at rest Fourthly wee must beleeue in God alone therefore wee must pray to him alone so the Apostle reasoneth Rom. 10. 14 how shall they call vpon him on whom they haue not beleeued for none doth desire either fauour or helpe but of those in whom hee reposeth trust to obtayne his request As the blinde man in the Gospell prayeth vnto Christ to haue his eyes opened because hee was vndoubtedly resolued of his mercy and power Marke 10. 51. 52. for faith is requisite and necessary to true prayer as the cause vnto the effect for that praier only is pleasing vnto God which proceedeth from faith and that a Nazienzene proueth by this argument the holie Ghost to bee God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio de Spiritu sancto Vide in eum locum Elia scholia faith which is ioyned with prayer therefore religious inuocation is due to none but to God one in essence three in persons The Father Sonne and holy Ghost in whom we doe beleeue Fiftly there is no example in all the Scripture of the Saints who haue made any prayer either petitorie for obtayning of good thinges or deprecatorie for the auoiding of euill but only to God so Iacob fearing Esau and his threatnings Gen. 32. 10. 11. Ezechias in his distresse 2. Kings 19. 15. Iehosophat 2. Chron. 20. 12. Paul 2. Cor. 12. 8. The Apostles Acts. 4. 24. Therefore for conclusion for b Hilarius this point It is sufficient that he doth heare our prayers who is in nature most mercifull in power Almightie in helping most readie and present in euery place yet will be prayed vnto of vs that he might heare and doe according to our petitions yea farre exceeding aboue that either we can aske or thinke Ephes 3. 20. * Vse From hence appeareth the error of Popish doctrine which sendeth vs c Bellar. de Ecclesia triumphaÌ„te l. 1. c 15. Concil Trid. Sess vltima quae fuit Anno 1563. Gentiletê° Lombardus l. 4. Distinct 45. vnto the dead Saints to obtaine by them all thinges necessary not as the principall authours of benefits but as secondarie Mediators and helpers with God and hath no other foundation whereupon it is builded being contrarie to the written word and vnknowne in the pure times of the Church and vnheard off for many yeares but from the peruerse imitation of the Heathen who had their chiefe God whose maiestie they fayned to be so great that he could not attend the businesse of all men or vnto whom the baser sort might haue immediate accesse and therefore had two other sorts of vnder Mediators d Eusebiê° de praeparatione Ruangelica l. 12. c. August de ciuit Dei l. 8. c. 18. in eum Viues Damones spirituall substances and Heroes soules departed who while they were aliue deserued well of men and therefore now would haue a speciall regard of them and their suits Or from the prluate surmises and opinions of men As that of e Origin in Epist ad Rom. lib. 2. Origen If the Saints separate from the bodie and are with Christ doe any thing for vs and labour in our behalfe as the Angels are ministring spirits for their sakes that be heires of saluation this is a mysterie to be laide vp among the secrets of God not committed to writing Or the wonder of miracles for when God did at the Monuments of the Martyrs worke sometimes miracles to testifie the glory into which they were taken against the contempt and reproch of the world and also to strenghthen others in their holic profession after the stormes of persecution were calmed some applied this to the making of prayers vnto them and whereas yearely especially in the day of their suffering f Dionisius Areopagit Hier arch Ecclesiast cap. 3. Epistola Ecclesie Smyrnensis apud Euseb l. 4. c. 15. their names were publikely read that the present age might be moued by their example amongst other thinges to liue godlie and die constantlie vpon this occasion while the instructers slept the enuious man sowed his tares they were afterward frequented to obtaine their g Hinc apud veteres Authores Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro rodemsumuntur Patronage Or h Nazianz. de laudibê° Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 1. cont Iulianum de Constantino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Basilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronimus in Epitaphijs Paulae Nepoliaâ—i c. from the Rhethoricall excursions of some of the Fathers in their Sermons who had beene brought vp in the Vniuersity and schooles of Eloquence but with a clause of vncertaintie Or bastard writings layed to the charge of the Fathers which were neuer theirs and the iust sentence passed against i Vt Nazian lib. de paenitentia Cypr. vide Gratian distinct 15. c. Sanct Roman Missa Chrysost August sermones ad fratres in Eremo c. them Or from the probability of humane reason as men haue accesse to Princes and great Personages by meanes therefore so must it be with God for we so base ought not to thrust our selues into his presence but k In primum caput Epist ad Romanos S. Ambrose calleth this miseram excusationem a pittifull excuse and a non sequitur the comparison will not hold For Princes are men and know not of themselues to whom they may commit the common-wealth their power and presence and vnderstanding is limitted and they therefore must be helped by the information of others But in God there is no defects our best Spokesman vnto him is a deuout soule therefore that is a true confession of l De visitatione infirmorum lib. 1. cap. 2. Augustine Tutius iucundius loquor ad meuns Iesum
and vnworthinesse as Iacob Gen. 32. 11. I am not worthy of the least of all thy mercies and all the truth which thou hast shewed vnto thy seruant c. then I pray thee deliuer me from the hand of my brother from the hand of Esau for I feare him And Daniel the 9. 5. we haue sinned we haue committed iniquitie and haue done wickedly yea we haue rebelled and departed from thy precepts and from thy iudgements And Vers 8. O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because we haue sinned against thee Then afterward Ver. 16. 17. the request O Lord according to all thy righteousnesse I beseech thee let thine anger and thy wrath be turned away and now heare the prayer of thy seruant and his supplication and cause thy face to shine vpon the sanctuarie that lyeth waste for the Lordes sake c. And Ezra in most passionate manner expressed in action and speech rent his garments fell vpon his knees and spred his hands vnto the Lord and said O my God I am confounded and ashamed to lift vp mine eyes to thee for our iniquities are increased on our head and our trespasse is growen vp vnto the heauens Ezra 9. 5. 6. Therefore let vs draw neare vnto God with true hearts Vse in assurance of faith sprinckled in our hearts from an euill conscience and washed in our bodies with pure water Hebr. 10. 22. Now there be as we heard two hinderances of our prayers no light no feeling hardnesse and to 〈◊〉 light ouer great tendernesse both dangerous therefore the best application of this doctrine is to know the remedie of them Wherefore against hardnesse and insensiblenesse as most r Bernardus de 〈◊〉 duobus Discipulis euntibus in Emaus effectuall First instance and earnestnesse in prayer so the Disciples constrained Christ Abide with vs for it is towardes night and the day is farre spent and he went in to tarrie with them Luc. 24. 29. Thus Dauid after Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dydimus his fall Create in me a cleane hart renew a right spirit restore to me the ioy of thy saluation Psal 51. 10. 11. 12. Secondly readie obedience to the first motions of God in thee of which the Apostle Quench not the spirit 1. Thes 5. 19. Thirdly the reading of the Scriptures and in this exercise adde an often lifting vp of the eyes of thy bodie and minde with a humble sight vnto God desiring his inlightning grace which kind of praiers the fathers t Eiaculationes de his Augustinê° in Epistola 121. ad Probam called dartings for being sent from a religious soule they flie swiftly and pierce Gods heart that he may shew mercie as in Iostah 2. Chron. 34. 27. Fourthly the reuerent attendance to the publike ministerie for this is Gods ordinance to bring men from darkenesse to light and from the power of Sathan vnto himselfe Acts 26. 18. and his power to saluation Rom. 1. 16. So at Iohns sermons the Publicans the People the Souldiers three sorts at once hardest to be conuerted when they heard of the Axe laid to the roote of the trees and of hewing downe and casting into the fire they cryed out What shall we doe then Luc. 3. 10. and while Peter preached the hearts of those Iewes were wounded who before were so hard that they crucified the Lord of life and three thousand of them were added u Nunquam caret suo fructu verbi predicatio vis coÌ„punctionis poros cordis aperit peÌ„nas virtutuÌ„ fundit cumque se studiosa meus de pigra vetustate redarguit alacri mouitate iuuenescit Gregor Mor. l. 31. c. 18. to the Church Acts 2. 37. 41. Fiftly the meditation of the sweetnesse of Gods mercies and the sharpenesse of his iudgements for as the yellowest waxe by lying long in the Sunne and the Aire is turned white so that soule which is euer set as in the sight of God can not but be altered This effect had it in Dauid 1. Chron. 17. 16. and with Ezra 9. 2. And Nazianzene x Orat. de Pace reporteth that when he found himselfe carryed away with the delight of the world then he tooke into his hands and red the dolefull and heauie mournings of Ieremie and protesteth that his eyes did gush out with teares his tongue was staied from speech he lamented with the distressed Iewes and beheld their calamities as present before his eyes and so became setled to his former estate againe Sixtly adde to all these repentant teares let thy eyes be as the fish ponds of Hesbon euer full with water this inforceth God to mercie and it is that violence which he wel liketh So the Father in the Gospell weeping obtayned Mar. 9. 24. 25. 27. And at Ezechias teares when the sobs of his heart brake off the words of his mouth and left his prayers vnperfect the sentence of death was reuersed certaine life and number of yeares graunted and more bestowed then was demanded Esay 58. 5. For our God is faithfull and will neuer suffer vs to be tempted aboue that it will please him to make vs able to beare and with the temptation graunt a comfortable issue 1. Cor. 10. 13. Against the second nimia lux which is discouragement and despaire if the greatnesse of thy sinnes doe affright thee know where sinne aboundeth grace superaboundeth Rom. 5. 20. If they be as red as crimson and like vnto bloud they shall be made as white as wooll and snow Esay 1. 18. If thou fearest the multitude thereof oppose the number of Gods mercies to the number of thy transgressions hast you wickednesse sinnes and iniquities he hath forgiuenesse couering and not imputing Psal 32. 1. 2. And the bloud of Christ his Sonne doth purge vs from all sinne 1. Iohn 1. 7. And therefore it pleased the Father that in him should all fulnesse dwell to reconcile to himselfe and set at peace by the bloud of his Crosse the things in heauen and the things in earth Coloss 1. 19. What wound is there that the Almightie cannot heale Sic misericors est bonus Deus vt omnipotens infinitus God is y Fulgentius Epist 7. ad Venantiam so good and mercifull as he is Almightie and infinite but the mercie of the Almighty cannot be ouercome and the goodnesse of the infinite hath no end Doest thou stand in doubt of his gracious will towards thee why his wil is that all men might come to the knowledge of the truth that so they might be saued 1. Tim. 2. 4. neither will he the death of a sinner but rather that they should returne and so liue and this hath he assured by his oath Ezech. 33. 11. And when he is inforced and striketh yet doth hee not deale with vs according to our sinnes neither reward vs according to our offences but as a father doth pittie his children so doth he vs. Psal 103. 10.
13. whetting the sword of his iustice in the oyle of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3 his mercie And further set before thy eyes as visible testimonies the examples of the greatest sinners obtayning the greatest mercies at Gods hands he made Mathew a Publican an Euangelist Marie Magdalene a harlot an Apostle to the Apostles the theefe vpon the Crosse a possessor of Paradise Paul a persecutor a preacher and he confirmed Peter denying him forswearing banning and cursing that he knew him not most louingly in his Apostleship and all these and the like they are examples to all for time to come that shall beleeue in Christ 1. Tim. 1. 17. Lastly if the waight of the Crosse and afflictions doe presse thee downe and thereby thou conceiuest God to be angrie with thee well know that so he hath exercised his dearest Saints Iob is disposlessed of all children seruants goods health comfort and complayneth that the Lord had written bitter things against him and pursued him like an enimie Iob 10. 17. 18. Great Eliah is so distressed that he wisheth death complayining vnder his Iuniper tree 1. Kings 19. 9. And Dauid a man according to Gods owne heart findeth a heape of miseries in his house good mementoes of his sinne 1. Sam. 12. 10. c. and this made him confesse that it was profitable for him that he was afflicted for before he was troubled he went wrong but after he kept Gods commandements Psal 119. v. 71. Why then as the Prophet speaketh is the liuing man sorrowfull in suffering for his sinnes Lament 3. 39. Our corrupt flesh standeth in need of such salt to abate the rancknesse thereof and these things are written for our learning that we through patience and hope of the Scriptures might haue comfort Rom. 15. 4. Secondly the second vse is generall Let vs therefore haue grace whereby we may so serue God that we may please him with reuerence and feare Hebr. 12. 28. For as S. Austen a Tractatu 9. in primam Iohannis Epistolam partlie said feare is like the needle which maketh the entrance and draweth after it the threed of all other vertues Ioseph maketh it a reason of his equitie Gen. 42. 18. and it is the cause of that mercy which the midwiues shewed to the children of the Israelites Exod. 1. 17. Therefore godlinesse and feare goe together as it is said of Iob Cap. 1. 1. that he was iust feared God and eschewed euill and the same noted in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon Luc. 2. 25. And as motiues hereunto set God alwaies before thine eyes vnto whom all things are naked Hebr. 4. 13. and beholdeth thy thoughts and heareth thy wordes Psal 139. 3. If this will not serue then consider him iudging rewarding and punishing Therefore it is the Wisemans inference Feare God and keepe his commandements for he shall call euerie worke and euerie secret thing to iudgement whether it be good or euill Eccl. 12. 14. And the Apostles confession We couet that both dwelling at home and remoouing from home we may be acceptable vnto him for we must all appeare before the iudgement seate of Christ that euery man may receiue the things in his bodie according to that he hath done whether it be good or euill 2. Cor. 5. 10. If thou Lord markest iniquitie The holie Ghost vseth here very significant words for the originall translated to marke is to keepe carefully and with diligence that nothing escape as in that speech of our Sauiour Christ Blessed are they that heare the word of God and keepe it Luc. 11. 28. That is doe not suffer it to slippe from them So it is said of Iacob that he marked Iosephs sayings concerning his dreames Gen. 37. 11. Therefore it includeth thus much that God doth not onlie behold and know our euill deedes but keepe them in minde and will in his time also take vengeance of them as he telleth the hypocrite who tooke the aduantage of his patience and misinterpreted his long suffering when he was partaker with the adulterer ran with the theefe slandered his owne mothers sonne and thought God like himselfe because he held his peace but I will set all these things in order before the. Psal 50. 21. And the word Englished iniquitie being of the plurall number implieth both the greatnesse and the number of sinnes So this being Dauids confession whereby he is moued to Doctrine sue for pardon and forgiuenesse teacheth vs That the most holie in earth compassed with flesh and blood liuing in this vale of miserie and place of temptation are not only infected with the staines of infirmitie but ouertaken euen with many and great offences with grosse transgressions Righteous Lot is twice drunke committed incest with his owne daughters and after those facts the holie Ghost neuer maketh mention of him as of the other Patriarks but buryeth c Lutherê° in 19. caput Genescos him in his teares Gen. 19. 35. Aaron who had seene Gods wonders in Aegypt of mercy and iustice who walked through the red Sea heard the Lord speake from heauen not many dayes after maketh a moulten Calfe buildeth an Altar before it and proclaimeth a holie day and offereth sacrifice as vnto d Quinto die mensis tertij data lex decimo septimo quarti adorant vitulum Israelitae the Lord. Exod. 32. 5. 6. which one example liuelie expresseth our in-bred corruption and pronenesse to all sinne Moses that great Prophet distrusteth at the waters of strife Num. 20. 12. Salomon in age after so long experience of Gods mercies and indued with so many benefits of admirable wisdome infinite riches exceeding honour falleth away and buildeth high places for the abhominations of his strange wiues and burnt incense and offered to their Gods 1. Kings 11. 4. 7. 8. Ezechias whose praise is so honourable in Scripture in steade of being thankefull waxeth proude and rendereth not according to the reward 2. Chron. 32. 25. These and a thousand such like examples are euident and pregnant testimonies conuincing how easie we are to be seduced weake to worke and vnable to resist for e Generalis est humano generi triplex miseria c. Nam faciles sumê° ad seducendum debiles ad operaÌ„dum frogiles ad resistendum c. Bernard serm 7. de Aduentu if we would discerne betweene good and euill we are deceiued if we indeauour to doe good we faint if to resist euill we are ouercome for the frame of mans heart is only euill continually Gen. 6. 5. and therefore it is not in him to direct his owne wayes Iere. 10. 23. But in manie things as the Apostle saith not excepting himselfe we sinne all Iames 3. 2. neither are we fit to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But if there be any it is God who worketh both the will and the deede according to his good
mortifie the members that are vpon earth to put off the old man with his workes to put on the new man which is renewed in knowledge after the image of him that created vs. Coloss 3. 5. And because Christ hath giuen himselfe an offering and a sacrifice of a sweete smelling sauour vnto God therefore fornication and all vncleanenesse and couetousnesse should not once be named amongst vs as becommeth Saints Ephes 5. 3. For this is the wil of God our holinesse 1. Thes 4. 3. And a r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates Histor lib. 1. c. 8. Christians life is faith and good works and a resemblance Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Homil. 10. in Hexam of God so farre forth as is incident to humane infirmitie Therfore the foundation of God standeth sure he knoweth who are his and all that cal vpon the name of the Lord Iesus must depart from euill 2. Tim. 2. 19. For we must not now liue according to our owne will but his who once hath dyed for vs all 2. Cor. 5. And this was the care of the auncient Christians their enimies and persecutors being witnesses For so much Plinte t Epist lib. decimo Epist 97. Summa haec vel culpae vé erroris stato die ante lucem conuenire carmenque Christo quasi Deo dicere se SacrameÌ„to noÌ„ in scelus aliquod obstringere sedne furta ne latrocinia ne adulteria committerent ac fidem fallerent Vide Tertullian Apologia cap. 2. writeth of them vnto the Emperour Traian Tertullian u InnoceÌ„tiaÌ„ perfecte nouimus vt a perfecto Magistro reuelatam c. Apologet. cap. 39. 45. reporteth of his times that they were knowne by their innocencie for in deede a holie profession without answerable conuersation is no better then a gold x Saluianus l. 4 de prouidétia vtta à professione discordans abrogat illustris tituli honorem per indignorum actuum vilitatem ring vpon a Swines snowt and outward shewes of godlinesse where there is no inward reformation is player-like to represent vpon the stage one person and yet to be another and the obiect of laughter vnto y Jsidorus Pelusiota lib. 1. Epist 427. the beholders * Vse This taxeth all Libertines and Epicures Qui Christum simulant Satanalia viuunt who will haue the shew of godlinesse but denie the power thereof the 2. Tim. 3. 5. haue Christ rise in their wordes but expresse the Deuill in their z Hippocentauri Nyssenus ad Olympium de perfecti Christiani forma workes To such belongeth that both detecting reproofe and dreadfull threatnings of God What hast thou to doe to declare my ordinances that thou shouldest take my couenant in thy mouth seing thou hatest to be reformed and hast cast my wordes behinde thee for when thou seest a theefe thou runnest with him and thou art partaker with the adulterers thou giuest thy mouth to euill and with thy tongue thou forgest deceit these thinges hast thou done and I held my tongue therefore thou thoughtest that I was like thee but I wil reproue thee and set them in order before thee O consider this you that forget God Psal 50. 16 17 18. For dumbe shewes will a Christiani à Christo nomeÌ„ acceperunt operaepretium est vt sicut sunt baredes nominis ita sint imitatores sanctitatis Bernard in senteÌ„tijs not alwayes dazell the eyes but the masked hypocrites shall be vncased so was Ananias and Saphyra which seemed as religious to the b Reperti nouae transgressionis praesumptores de buerunt praehere caeteris vt peccati ita pâ—â—â—â— terroris exeÌ„plum Ioh. Cassianus Collect. cap. 11. world as any in those times vntill by a sodaine but deserued death they were detected Acts 5. 5. Pharisaicall washing of the outside of the platter cleare enough cannot make it fit to be vsed at Gods table Math. 23. 23. Therefore let not anie deceiue himselfe for God is not mocked Galat. 6. 7. And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pelus lib. 4. Epist 34. Vide Basil hom 1. de Baptis Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none can walke in the wayes of death and yet goe to life therefore as the Apostle admonisheth let your conuersation be now in heauen Phil. 3. 20. and keepe faith and a good conscience 1. Tim. 1. 19. For this is the will of God our sanctification 1. Thes 4. 3. without which none shall euer see him Hebr. 12. 14. I haue waited vpon the Lord my soule hath waited and I haue trusted in his word THe Prophet euidently in this part of his prayer sheweth his faith and confidence in God which he layeth out in this sort First by his patient abiding he murmureth not nor giueth backe in his trials I haue waited vpon the Lord. Secondly by the sincerity thereof my soule hath waited Thirdly by the obiect or ground whereupon he rested for in this weakenessE of ours we had neede of supporting and that is in the mercifull promises of God I haue trusted in his word Fourthly by the constancie and that is laid out by a comparison wherein it excelleth My soule waiteth on the Lord more then the morning watch I haue waited on the Lord. The word of the preterperfect tense is obserueable for by the comparison of his former deede and by-past wayting he doth professe the continuance of the same now vpon the promise of God who hath felt before the comfortable experience of his fauour and deliuerance for tribulations bring patience and patience experience and experience hope Rom. 5. 3. 4. Tribulations not of their owne nature but as they are sanctified worke in the beleeuers patience and so must be restrayned to the proper subiect and patience triall whereby true faith is discerned from counterfait euen as by fire the drosse is separated from gold Psal 66. 10. And triall hope hope of future comforts neuer to be wanting for God is no changeling Before he said generally that God was exorable and shewing mercie vnto sinners which doe flie vnto him and shroude themselues vnder his grace and fauour Therefore from hence he concludeth that as to others and to himselfe formerlie he hath beene gracious so now also he will not be wanting From the former benefits of God bestowed vpon others Doctrine of his children or vpon our selues we may gather vndoubted assurance of future blessings to be continued for as in the sicknesse of the bodie we willingly commit our selues to the hand of that Physition who once hath cured vs of some dangerous disease so cannot he doubt of comfort for his soule who hath found releefe from God in his distresses heretofore Therefore the Prophet euen then when his calamities inward and outward were so importable that his soule refused comfort and so great that his spirit was full of anguish considered the dayes of old and the yeares of auncient time Psal 77. 5. So when