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
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
to heauen Abraham the father of the faithfull Dauid a man according to Gods owne heart and the rest of the holie and great Patriarks obtayne no mercy but from grace and are no otherwise saued then the theefe vpon the Crosse apprehending Christ by faith Hebr. 11. 5. Rom. 4. 3. Psal 32. 1. 2. Wherefore the Apostle setteth downe Scalam coeli the ladder by which we ascend to heauen in this sort that our saluation commeth from Gods mercy his mercy from his loue his loue from his goodnesse Tit. 3. 5. all this positiuelie and exclusiuelie not from our works and therefore saith the beloued Disciple 1. Iohn 2. 1. If any man sinne as S. Augustine n Tractatu primo In 1. Epistol Johannis doth verie religiously weigh his words we haue including himselfe as well as the meanest Christian not yee haue and him not me an aduocate and both himselfe and all others him for there is none other name vnder heauen giuen vnto men whereby they can be saued but onely the name of IESVS Acts 4. 12. First this is an admonition vnto humility for as the Vse Moone receiueth from the Sunne o Vitellius lib. 4. Problem 69. 70. her light according to her sundrie aspects vnto it and so appeareth vnto vs increasing full and waining so we from Christ doe receiue al blessings of his fulnesse Ioh. 1. 16. His is plenitudo fontis alway giuing we plenitudo vasis alwaies from him receiuing for he is made vnto vs sinnefull Iustification Condemned Redemption Foolish Wisdome vncleane and corrupt Sanctification that whosoeuer will reioyce may reioyce in the Lord. 1. Cor. 1. 30. 31. and euer stand aloofe and with a cast downe countenance pray for mercie and pardon Luc. 18. 13. Secondly let this teach vs with patience to submit our selues to the hand of God for he doth chastise to correct vs and correct to saue vs not dealing according to our sinnes nor rewarding according to our iniquitie Psal 103. 10. Therefore Micah 7. 9. acknowledgeth he will beare the wrath of the Lord because he had sinned against him and when Zedechias the last bough of the goodlie tree was cut off to which the Kingdome of Iuda was resembled and nothing left but a stub Esay 53. 2. the Church acknowledgeth in respect of all the calamities then ouerflowing that the Lord was righteous for shee had rebelled Lam. 1. 18. God neuer punisheth the euill but iustlie nor chastiseth his children but in mercie 1. Cor. 11. 31. And therefore let vs relie vpon his loue from which nothing can separate vs Rom. 8. 36. But mercy is with thee that thou mayest be feared Now the Prophet sheweth the remedie of the former wound a comfort against that mournefull complaint for feare of deserued punishment Therefore this aduersatiue word but maketh an opposition betweene mercy and miserie for man considered in himselfe euen the most holie can not stand and therefore hath neede of supporting mercy that he be not vtterly cast downe so the Church acknowledgeth it is the Lords mercy that we are not consumed for his mercies faile not Lam. 3. 22. And the Hebrew word here vsed properly signifieth pardon and forgiuenesse as in Moses prayer Exod. 24. 9. and Iere. 33. 8. and Psal 103. 3. And the Apostle hauing a reference to these and the like places speaking of the benefits of Christ purchased vnto the faithfull by his obedience doth translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2. 13. And hereof it is that God among many other titles full of comfort is stiled if we should English it word for word the God of forgiuenesses Nehemiah 9. 17. As in the second of the Corinthes cap. 1. 3. the Father of mercies where in both places the plurall number signifieth aboundance And the forme and manner of speech vsed is remarkable for hauing said before if thou O Lord shouldest marke what is done amisse who shall stand he doth not now adde thou doest not marke but with thee is mercy For there may be found Magistrates and Gouernours who doe not marke the offences of the people but this commeth from some disease of the minde when they neither haue a hatred to sinne nor a loue of vertue to represse the one or aduance the other And this was in Eli. 1. Sam. 3. 11. 12. 13. For the wrath of God is turned away when the offendour is punished as the charge is giuen When the Israelites had defiled themselues with the Moabites both by corporall fornication in the bodie and spirituall committing Idolatrie Num. 25. 4. The meaning of which place is not the same which is commonly receiued but that Moses should call together the Heads and Gouernours of the people and after due examination and conuiction punish those who should appeare to haue transgressed as the Chaldee Paraphrase p Tolle omnes Principes iudica occide cum qui reus est c. Vide Paulum Phagium in cum locum doth expound it so that Dauid here doth not meane either such an ouersight or corruption as is incident to man but acknowledgeth an vndeserued mercie in God whose propertie is to haue pittie Wisdome 11. 22. So that it is not so naturall to the Sunne to q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus shine as to God to pardon From hence then we may obserue a doctrine worth our remembrance for the Scripture as Chrysostome r Hom. 21. in Genesin speaketh contayneth in it great treasure so there be any that will search and can finde it out and therefore no word or circumstance in the same is to be neglected The godlie neither doe nor can looke to auoide destruction Doctrine by any other meanes but only by the free and vndeserued fauour of God appealing from his iustice vnto his mercie crauing pardon for herein is perfect deliuerance So Daniel 9. 5. 6. 7. 8. acknowledgeth We haue sinned we haue transgressed and to vs therefore belongeth nothing but shame and confusion of face But with thee O Lord is mercy and forgiuenesse For in manie things we offend all Iames 3. 2. No man but sinneth 1. Kings 8. 46. Yea the iust man in his best actions Eccles 7. 21. Therefore if man should take vpon him to dispute with God he cannot answere one for a thousand Iob 9. 3. And this made Dauid to confesse his sinnes to be more then he knew and being priuie to the weakenesse and corruption which is in man to pray for power to be kept from presumptuous wickednesse Psal 19. 12. And it is sinne that prouoketh Gods anger Psal 78. 17. and therefore be there so many threatnings as Leuit. 26. 28. 2. Chron. 36. 16. For men by doing and continuing in euill doe treasure vp vnto themselues wrath against the day of wrath and the reuelation of the iust iudgement of God Rom. 2. 5. and when the Apostle had reckoned some particulars he addeth that for such things sake
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
agere inter extraneos facilè inimicos inuenire Tertul. Apolog. cap. 1. and so findeth but hard entertainement Yet at the last shee shall enioy rest for hell gates cannot preuaile against her Math. 16. 18. Iesabel persecuteth Eliah when he can haue no safety vpon earth he is translated into heauen 2. Kings 2. 11. Pharao so oppresseth the Israelites in Aegypt that they are weary of their liues he is choaked in the sea and they sing a song of triumph Exod. 15. 2. Herod maketh hauocke of the Church putteth Iames to death imprisoneth Peter he is strooken of an Angell strangled with p Vide Iosepham Antiquitatum lib. 19. Euseb lib. Histor Eccles 2. cap. 10. wormes and the word of God grew and multiplyed Acts 3. 23. for God is faithfull and will neuer suffer any of his to be tempted aboue that they shal be able to beare but with the temptation giue a comfortable issue 1. Cor. 10. 13. Wherefore to end this it is a memorable speech of one concerning the Church and the estate thereof It is q CoÌ„tinuatio discursus de rebus Gallicis Anno 1588. Gods field ploughed vp with the share of torment compassed with the contempt of the world sowed with ashes watred with teares the fire is to her as the Sunne bloud as the dew flourisheth in the Autumne of calamities and bringeth fruit in the deepest water of tribulation all her enimies r Hilariê° de Trinitate lib. 7. further her good Therefore we are not to account either outward tribulations Vse or inward temptations to be tokens of Gods displeasure No he sendeth them for another end First to teach vs not to trust in our selues Psal 30. 7. Secondly to keep vs from waxing wanton in earthly prosperity Deut. 8. 1. 2. Thirdly for triall of our faith and patience for what the furnace is to gold separating it from the drosse and Å¿ Augustinus in Psal 60. the flaile to the corne beating it from the chaffe the same is affliction to a godly man tending to make their vertues apparant 1. Pet. 1. 6. 7. Fourthly by this meanes the old man is crucified and the body of sinne destroyed Rom. 6. 6. Fiftly thus we are fitted for a better life for by many tribulations we must enter into the Kingdome of heauen Acts 14. 22. for sinners are therefore vndoubtedly miserable because left without t Gregorius in primum caput Ezechielis chastisement But so much for this being sufficient to haue touched it in this place being before more fully handled For with the Lord is mercy and with him is great redemption In these wordes for with the Lord is mercy a reason is set downe why Israel should waite on the Lord and therein be two comforts against two especiall temptations affrighting a distressed soule and such an one as is touched with the sense of deserued iudgement for sinne for howsoeuer worldly men may sport themselues and put off the euill day yet can it not be auoided but either the greatnesse of mans sinne will discourage him and this made Cain despaire when he conceiued it to be greater then Gods mercy Gen. 4. 13. but against this With the Lord is mercy or else the number and this doth astonish the most righteous Therefore I am confounded saith Ezra and ashamed to lift vp my eyes vnto thee my God for our iniquities are increased ouer our head and our trespasses are gone vp to heauen Ezra 9. 6. So Dauid Mine iniquities are gone ouer my head therefore I am bowed and crooked very sore I goe mourning all the day long I am weakened and sore broken I roare for the very griefe of my heart my heart panteth my strength faileth and the light of mine eyes euen they are not my owne Psal 38. 46. 8. 10. Against this With him is great redemption Neither the greatnesse nor multitude of sinnes must discourage Doctrine a penitent soule for where sinne abounded there grace superabounded Rom. 5. 20. Christ calleth them to come vnto him and promiseth rest to those who are loden and trauaile vnder the burthen of their sinnes Math. 11. 28. and his blood is said to purge vs from all sinne 1. Ioh. 1. 7. and the promise is that if they be as red as blood they shall be made as white as wooll and if scarlet like vnto snow Esay 1. 18. and this mercy is confirmed by oath Ezech. 33. 11. that so by two things by which it is impossible that God should faile the Elect might haue sure consolation Hebr. 6. 18. And as sensible testimonies hereof he receiued Manasses into fauour who committed more abhominations then the Gentils and did euill to anger the Lord withall 2. Chron. 33. 7. 8. 13. He accepted of Dauid an adulterer a murtherer 2. Sam. 12. 12. He admitted denying Peter and most louingly conuersed with him Ioh. 21. 15. Hee made the Theefe vpon the Crosse an inheritor of Paradise Luc. 23. 43. and Marie Magdalen the sinner a messenger of his resurrection Math. 28. 7. At one time three thousand of those are washed with Christs blood who shed his blood Act. 2. 23. 41. For there is no maladie of the sould vncurable to the almighty u Acquè potest excitare Christus I azarum è Sepulchro ac Iairi filiam adhuc in domo aut viduae filium iam elatum Vide August de verbis Apostoli hom 44. in Ruang secundum Iohannem phisition therefore when Cain cryed out his sinne was greater then could be forgiuen Gen. 4. 13. he did wrong to God whose mercy is greater then mans misery can be It was not the greatnesse of the offence but the want of repentance that shut Iudas out of heauen who despairing became x Ambrosius lib. 1. de poenitentia Nyssenus in orat cont eos qui alios acerbius iudicaÌ„t August lib. 50. homiliar hom 27 his owne executioner * Vse Let none therefore despaire of the mercy of God for he y Tanta est benignitas omnipotentiae omnipotentia benignitatis in Deo vt nihil sit quod nolit aut non possit relaxare conuerso FulgeÌ„tius Epist 7. cap. 4. is so good and mercifull as he is Almighty and infinite wherefore let vs take words with vs and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously then he will heale our rebellions and loue vs freely Ose 14. 3. 5. Compassion and forgiuenesse is with him because we haue rebelled Dan. 9. 9. and because our rebellions are many he is the God of z Deus condonationum Vide Prosperum in hunc Psalmum forgiuenesses Nehem. 9. 14. And therefore he commended his loue vnto vs that when we were weake sinners and his enimies he gaue himselfe for vs much more then being iustified by his blood we shall be saued from wrath by him Rom. 5. 5. 8. 9. and therefore he was partaker of our nature that by death he might
destroy him that had the power of death that is the Diuell Hebr. 2. 14. And as the Israelites stong of the fiery Serpents looked vp to the brasen Serpent set vp by Moses and were healed of their woundes so let vs cast vp our eyes to Christ Iesus who bare our sinnes vpon his body on the tree that we may be safe Ioh. 3. 14. 15. 1. Pet. 2. 24. for it pleased the Father that in him should all fulnesse dwell to reconcile to himselfe and set at peace by the blood of his Crosse the things in heauen and the things earth Coloss 1. 19. Wherefore if any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiator for our sinnes 1. Ioh. 2. 1. Therefore let vs now goe boldly vnto the Throne of grace that we may receiue mercy and finde grace in the time of neede Hebr. 4. 16. For with him is mercy and great redemption Flesh and blood in the sharpnesse of the fit of temptation is perswaded that God is nothing but wrath against sinne So Ezechias complayneth Thou hast crushed my bones like a Lyon Esay 38. 13. and the whole Church in the day of her visitation Thou hast vtterly reiected vs thou art exceedingly angry with vs. Lament 5. 22. The holy Ghost therefore to take out of our mindes this conceit saith with him is mercy and plentifull redemption so that wee are not alwaies to iudge of Gods fauour according to the present feeling for then we must complaine with Iob Thou renuest thy plagues against me and thou increasest thy wrath against me Iob 10. 17. but repose our selues vpon the sweet promises of God for in due time we shall be comforted Esay 54. 7. 8. If we had not assurance of life the enimy would not persecute vs vnto death if God did not loue he would not hate for he is our aduersary and goeth about like a roaring Lyon seeking whom he may dououre 1. Pet. 5. 8. Therefore when we beleeue in Christ and haue our sinnes Doctrine pardoned through his obedience then there is nothing proceeding from God toward vs but goodnesse he cannot but loue vs and thus he himselfe assureth that though a woman could forget her child and haue no compassion on the sonne of her wombe yet the Lord cannot forget vs for we are graued vpon the palme of his hands Esay 49. 15. and indeede how can he but loue those for whom he gaue his beloued Iob. 3. 16. Therefore there is no condemnation to these that are in Christ Iesus Rom. 8. 1. He saith not there is no sinne for there is none but sinneth 1. Kings 8. 46. and the best workes of the best Saints a Quotidiè super paÌ„uum bonae vitae quem teximê° operibus Iustitiae stillamus sanicus diuersorum criminum Adrianê° Papa in Magistrum sententiarum are stayned our righteousnesse saith the Prophet are as a polluted cloth Esay 64. 6. but there is no damnation for he hath taken away the hand-writing that was against vs and fastened it vnto his Crosse Coloss 2. 14. for whom the father hath giuen the sonne to death that they might liue Rom. 8. 32. Therefore being couered with the wooll and washed with the blood of the Lambe which taketh away the sinnes of the world Ioh. 1. 29. b Ambrosius de Iacobo vita Beata lib. 2. c. 2. we cannot but be safe and clothed with the garments of that our elder brother Wee shall be sure to obtaine the blessing Galat. 3. 8. Therefore doth Sathan persecute doth the world set it Vse selfe against thee doth thine owne conscience trouble thee yet despaire not remember that Christ hath borne thy sinnes vpon the c Jdeirco lignum aduersus lignum manus aduersus manum illae fortiter extensae contra incoÌ„tinenter extensam illae clauis confixae aduersus solutam remissam illae orbis siues coniunctos aduersus eam quae AdamuÌ„ Paradiso exturbauit c. Nazianz Orat. 21. Apologes fugae Per extensionem manule in cruce duos populos ad vnum Deum coÌ„gregauit vt resert ex senioribus Iraneus l. 5. tree and by his woundes thou art healed 1. Pet. 2. 24. and that he is made vnto thee of his father iustification and wisdome and redemption and sanctification 1. Cor. 1. 30. for he came to seeke and saue that which was lost Luc. 19. 10. and for this cause before he was conceiued in the wombe to take flesh for our sakes he was named d Nil canitur suae uius nil auditur iucundius nil cogitatur dulcius quà m Iesus Dei sillus Vetus Hymnê° Ecclesiae nulla speeles peccati tanta vt non sit superior Iesus Origines in 15. c. Iusuae Vide de hoc domine Bernardum sermon 15. super Cantico Canticorum Augustinum Anselmum in Meditationibus IESVS a Sauiour who should saue his people from their sinnes Math. 1. 21. Cain was deceiued when he thought his offence vnpardonable Gen. 4. 13. But non erat de membris Christi quia ad eum non pertinebat de meritis Christi he was no member of Christ and therefore no partaker of his merits and this fearefull distrust proceedeth first from the ignorance of God supposing him only iust and punishing where as a father pittyeth his children so doth he vs. Psal 103. 13. is gracious mercifull slow to anger of great kindnesse and repenteth him of the euill Ioel 2. 13. Rich in mercy Ephes 2. 5. Nay he is mercy it e Augustinus in Psal 58. selfe therefore Dauid O God my mercy Psal 59. 17. Nomen sub quo nemins desperandum Secondly from the ignorance of sinne not knowing that it is pardoned to the beleeuing so that they shall no more bee remembred Iere. 31. 34. That God will take away iniquity passe by the transgression of the remnant of his heritage and retaineth not his wrath for euer because mercy pleaseth him will haue compassion and subdue our iniquities and cast all our sinnes into the bottome of the f Quantum scintilla ad mare habet tantum hominis malitia ad Dei clemensiam immò verò non tantum sed longe supra inam pelagus etse magnum sit mensuram recipit Dei verò clementia nullam habet Chrysost serm 3. de â—â—â—tentia Sea Micah 7. 18. 19. Thirdly from the ignorance of true repentance which God accepteth and obtayneth pardon After that short but sharp Sermon of the Prophet the Niniuites returne from the euill of their wayes and God repenteth of the euill he had said Ion. 3. 10. Then forty dayes and they should be destroyed for if the wicked turne from his sinnes all the transgressions that he hath committed shall not be mentioned g Tam pius nemo tam pater nemo Tertull. de poenitentia vnto him Ezech. 18. 21. Nay there is more ioy in heauen ouer one sinner that repenteth then for ninety nine
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
Viper hang vpon S. Paulos hand which came out of the fire hee must needes be a murtherer and therefore x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance pursued him Act. 28. 4. But it is farre otherwise for the Crosse is the precious y Gemma annulatis stone of that ring wherewith Christ espouseth his Church wherefore if any will be my Disciple saith he let him take vp his Crosse and follow me Matth. 16. 24. for whom he loueth he doth chastise Hebr. 12. 6. and this is to no other end but for their triall in this spirituall warfare that when they haue fought the good fight they may receiue the crowne of righteousnesse 2. Tim. 4. 7. Therefore let the wicked know that their case is fearefull when God beginneth iudgement at his owne house 1. Pet. 4. 17. and take Christs admonition to repent in time Luc. 13. 3. for he that beareth with sinners in patience wil punish contemners z Tolerat peccaÌ„tes punit contemnentes in iustice and * Valerius Maximus lib. 1. c. 2. recompenceth the slacknesse of his striking with the greatnesse of the wound they are no more but repriued for a while as in former time among the Aegyptians a Plutarchus de sera numims vindicta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now a receiued custome of all nations women with child conuicted kept vntill they be deliuered then put to execution so God stayed the Amorites vntill their sinne was at the full Genes 15. 16. Therefore let none say I haue sinned a hundred times and no euill is come vnto me for the Lord is a patient rewarder Ecclesiast 5. 4. and they who contemne this his long sufferance doe but heape b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vp to themselues wrath as men doe treasure vnto the day of wrath and of the iudgement of God Rom. 2. 5. treasures of vengeance in steede of treasures of mercy Secondly this may serue to reach euery one in particular to retaine a charitable opinion of our bretheren vnder any of these which are called Gods soare iudgements Ezech. 14. 21. and to comfort our selues if they doe take hold vpon vs and not conceiue that either they or we are out of Gods fauour though the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen in Carminibus rodde be sharpe yet the hand that striketh is sweet and therewithall as some motiues to a more quiet suffering to remember that First there be in all the reliques of sinne for which cause all are subiect to the common d August de ciuit Dei l. 1. c. 9. De hac materia erudité plené disputat calamity there perished in the floode aswell part of the religious posterity of Seth as the wicked off-spring of Cam Gen. 7. 23. and the same day on the same place by the same meanes Ionathan and reprobate Saul ended their liues 1. Sam. 31. 6. Secondly death is not only the stipend of sinne but remedy also for by it we are translated into the security of not sinning e FulgeÌ„tius Epistola ad Gallam NoÌ„ quantuÌ„ vixerit quisque sed qualiter intuendum c. Wisdome 4. 11. Esay 57. 1. 2. Thirdly the manifesting of the difference betweene the Sheepe and the Goats the Godly and the wicked is reserued to the day of separation in the last iudgement Matth. 25. 32. Now thinges fall alike to both Eccles 9. 2. Fourthly let it be the sworde or famine or pestilence as Cyprian f Libro de Mortalitate said of one so it is true of al they be but mortality to which all are subiect there is no dispensation can be purchased for any The penall statute vnrepealable is Statutum est omnibus mori Hebr. 9. 27. It is decreed for all men to die that we in both may be the Lords g Siue viuimus siue morimur Domini sumus in nominatiuo in geuitiuo Apoc. 1. 6. 1. Thess 4. 17. Rom. 14. 8. so our death shall be the end of this mortall life and the beginning of an endlesse immortality Ioh. 11. 25. 26. Wherefore let vs haue our conuersation now in heauen from whence we looke our Sauiour Christ shall come that at his comming hee may make these our corruptible bodies like vnto his glorious body Philippians 3. 20. Out of the deepe places haue I called or cryed vpon thee O Lord Lord heare my voice let thine eares attend to the voice of my prayers THese three wordes of crying voice and prayers doe expresse three especiall attributes of our supplications made vnto God for the first sheweth that they must bee earnest the second no confused murmur but a speech expressing our necessity the third being in the plurall number enforceth a continuance and perseuerance in asking Now therefore the word here vsed in the originall signifieth not only to call but also to crie out and differeth from all other of the same sort for it hath a speciall reference both to the person to whom we make request and the matter for which we doe sue and here in this place very aptly vsed for the Prophet now being in the bottome of the Sea of miseries that he may be heard lifteth vp his voice and to God on high that hee who only can whose power is infinite and will whose mercy is endlesse would pull him out from thence the cause of his crie is the depth of his distresse a low voice cannot ascend to bee heard aboue and the Philosophers h Aristotels problem sect 11. problemat 45. in nature giue a reason thereof for the voice being formed of aire which is mixed with moisture doth descend and therefore more audible beneath then from aboue it must then be forced that it may goe vpward and be heard Affliction therefore and the sensible feeling thereof doth Doctrine not only make men performers of religious duties but also ready and earnest in the same And you shall obserue that vsually praiers in time of trouble are styled in Scripture by the title of cryes as that of Moses at the brincke of the red Sea inter mare hostes inter gladios vndas hauing before him the raging waues and behinde the murthering sword he cryes to the Lord. Exod 14. 15. i De hoc clamore fider cordis August Hilarius in psal 118. Chrysost de Muliere Chanaâ—ea Bernardus saper psalm 91. Clamorem magnum Magnitudo necessitatis extorsit great necessity inforced a loude crie So when Israel was exceedingly impouerished by the Midianites they cryed vnto the Lord Iudg. 6. 6. and Iudah in a dangerous warre when by reason of an ambushment laide he did behold the battaile before and behinde Complurima mortis imago the text saith they cried 2. Chron. 13. 14. and he who being sent to Niniue on Gods message would needes goe to Tharsis vpon his owne errand when he was committed to close prison in the Whales belly he could crie and crie k
quam ad aliquem sanctorum Spirituum Dei I speake with more safety and comfort vnto my Sauiour then to any of the holie Spirits of God Therefore vnto him alone and by him we must m Ipse est Os nostrum per quod Patri loquimur est oculus noster per quem patrem videmus est dextra nostra per quam nos patri offerimus Quo nisi intercedente nec nobis nec sactis quicquaÌ„ est cum Deo Ambros lib. de Isaac cap. 8. put vp our petitions he is that Angell with the golden Censer and much odours that offereth vp the prayers of all Saints Apoc. 8. 3. for there is one God and one Mediatour betweene God and Man euen the man Iesus Christ 1. Tim. 2. 5. Therefore since there is no precept in Scripture commaundes prayer to Saints no promise that God doth allow thereof no example to warrant the practise it is not to be n Non fuit coÌ„suetum in veteri testamento vt diceretur SaÌ„cte Abrahame ora pronobis sed solum orabant homines illiê° teÌ„poris DeuÌ„ Bellar. l. 1. de sact bealit c. 19. Salmeron in Tim. 2. disp 8. §. non est expressuÌ„ in nouo testamento de inuocatione Sanctorum quia durum id esset Iudaeis praecipere Gentibus periculosum receiued Further these Saints either they be Gods or they be not If they be Gods who wil denie them that honour but Gods they cannot bee for there is one God Iehouah and beside him no other else Esay 45. 5. therefore the worship that is due and proper vnto God must not be giuen vnto them Esay 42. 8. Againe it is most euident that many are put into the roule and registred for Saints to be called vpon whose life was infamous and their blessednesse doubtfull So that according to the old saying their Reliques were worshipped on earth whose soules did burne in hell or neuer extant in nature and of this sort were S. Hippolitus Longinus George Christopher Katharine Dominicke Medarde and other of the like stampe Whose Legendes were written by Infidels or by Heretikes as that of George of Quiricus and Iulitta his mother Euen by the confession of the Papists o Melchior Canê° loc com l. 11 c. 6 Vugerius apud Balaeum de vitis Pontificum in Marcello 2. Cassander lib. consultationis 1. c. 21. Baroniê° in notationibus ad Martyrolog de Christophor Aprilis 3. Vide Iohan. Reinoldum de Rom. Eccles Idolatria lib. 1. c. 5. sect 22. 23. seq themselues wherefore to conclude this point that is a memorable place of S. Augustine where p Lib. 10. Confess cap. 42. betaking himselfe vnto God hee reasoneth in this sort Whom shall I finde who may reconcile me vnto thee must I goe vnto the Angels with what prayer with what assurance many indeauouring to returne vnto thee and not able by themselues as I heare haue attempted these thinges and so fallen into the loue of curious visions and deserued to be deceiued for the Deuil did change himselfe into an Angell of light But he must be the Mediator betweene God and Man who had some thing like to God something like to man otherwise no Mediator From which place these Correlaryes doe necessarily follow First that none can be Mediator betweene God and vs but Christ alone because none is both God and Man but he Secondly such as seeke by Angels to be reconciled vnto God or haue their prayers heard of God may easilie be deceiued by the Deuill who being a fiende of darkenesse can transforme himselfe into an Angel of light Thirdly we are not to come vnto God by Angels or the spirits or soules of men But immediately by Christ and by him to offer vp our prayers vnto the Father Wherefore not to adde more testimonies of the Fathers as q Contra Colliridianos lib. 2. tom 3. haeres 79. Epiphanius r Apolog. cap. 30. Tertullian Iustine Å¿ In Dialog coÌ„t Triph. Martyr Chrysostome t Hom. 10. de paenitent in 15. Mat. de Cananae and others I end with that of the Apostle Seing that we haue a great high Priest which is entered into heauen euen Iesus the Sonne of God let vs hold fast our profession for we haue not a high Priest which cannot be touched with the feeling of our infirmities but was in all thinges tempted like vnto vs yet without sinne Let vs therefore goe boldly vnto the Throne of grace that we may receiue mercy and finde grace to helpe in time of neede Hebr. 4. 14. 15. 16. Out of the deepe places haue I cryed vnto thee O Lord O Lord heare my voice let thine eares attend vnto the voice of my prayers THere be in the originall two seuerall wordes Iehouah and Adonai Iehouah is the proper name of the diuine essence which alwaies t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was is and shall be Apoc. 1. 4. and it signifieth the immutability and constancie of God and therefore purposing to fulfill his promise made to Abraham of deliuering his seede and posterity out of bondage Gen. 15. 16. he thus speaketh to Moses whom he had called to that worke I appeared to u Shaddai Gen. 17. 1. Gen. 28. 3. 53. 11. Graeci vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De nomine Iehouae Vide Galatinum de arcanis Catholicae veritatis l. 2. cap. 10. Angelum CaniniuÌ„ de locis Hebraicis cap. 2. Fabrum Dodecamenon c. 1. Zanch. de attribut l. 1. c. 13. Drusium de nomine Tetragrammato Abraham to Isaac and to Iacob by the name of Almightie God but by my name Iehouah was I not knowne to them Exod. 6. 3. 8. the meaning whereof is as if hee should haue said I did manifest my selfe to bee Almightie and All-sufficient but in my name Iehouah was I not knowne that is I did not in deede performe that which in word I had promised for I said that I would bring them out into the land of Canaan they did not see this but thou shalt see it and this title shall be a memoriall vnto you euen of my truth and my constancie And hereof it is that so often in the Prophets when either some especiall mercy is promised or extraordinarie iudgement threatned there is added to it this name Iehouah the Lord hath spoken it as Ezech. 5. 17. Ieremie 31. 33. In which chapter being wholly promissorie concerning the new couenant of grace and free pardon of sinnes which the Church obtayneth through Christ it is repeated three and thirty times And so speaking of Cyrus before he was borne whom hee had appointed to bee the instrument of freeing his people and sending them home againe after seauentie yeares captiuity he assureth it in this forme of wordes And his victory ouer the King of Babylon That thou maiest know I am Iehouah Esay 43. 1. 2. 3. Adonai another name of God importing his Rule and Dominion ouer all and his sustayning power that he
the corruption of weake flesh which in afflictions and vnder the waight and burden of the Crosse murmureth against God like Iobs wife Iob 2. 9. and intermitteth prayer as though it were to no purpose to call vpon God to appease him being displeased And in truth the holie Saints doe oftentimes finde in the extremities of trials that their temptations are not only not lessened but rather increased and more sharper when they haue made petition for deliuerance or mitigation and then euery moment of differring comfort seemeth a deniall of helpe as in Dauids complaints how long how long Psal 13. 1. 2. and some learned doe thinke that Elias did then striue with the like temptation when he said heare me O Lord O Lord heare me 1. Kings 18. 37. Such as doe feele Gods heauie hand pressing them sometimes Doctrine perswade themselues that he neither seeth their miseries nor heareth their complaints nor remembreth to shew mercy and send deliuerance So Iob 16. 17. If I crie and he answere me yet would I not beleeue that he heard my voice for hee destroyeth mee with a tempest and woundeth mee without a cause for the bitternesse of the present suffering distafleth the sweetnesse of the comfort and the whole Church of Iudah in that great desolation mentioned 2. King 25. 4. when I crie and shoute he shutteth out my prayer Lament 5. 8. and Psal 77. 8. 9. is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure And truly of all temptations this is one of the greatest therefore the Wiseman Pro. 18. 14. maketh this question which is equiualent vnto it and in effect a negation A wounded soule who can beare it is too heauie a burthen for the strongest shoulders Vnder this Cain dispaired Gen. 4. 13. And Iudas oppressed with griefe did hang himselfe Math. 27. 5. and became a dreadfull spectacle to the world Acts 1. 18. And not long since g Totam illam historiam Epistolis aliquot coÌ„plexus est Caelius Secundus Francis Spira after he had for feare denyed the truth was so deeply wounded in his conscience that he dyed in great discomfort interpreting all the sweete promises of Gods mercy against himselfe for a soule thus touched without especiall grace is skilfull in the owne accusation For the vse of this doctrine none can be more profitable Vse then to consider what medicines God hath prouided against such a wound in his word which is the soueraigne healing balme as Psal 107. 20. necessary to be knowen for oftentimes in great sicknesse and other extraordinary crosses weake and sinnefull men priuie to their owne offences and fearing the iust desert of them come to this plunge Therefore for helpe in this case first take hold of Gods generall promises of mercy as If thy sinnes be as red as Scarlet I will make them as white as wool if they were as blood they shal be as snow Esay 1. 18. Further As I liue saith the Lord I will not the death of the wicked but that he should turne from his way and liue Ezech. 33. 11. Thus God hath promised mercy and if it be not enough hath h O faelices quorum causa iurat Deus O miseros sinec iuranti eredimus Tertull. de patientia sworne it that so by two thinges immutable in which it is impossible hee should lie we might haue strong consolation Heb. 6. 18. Thus did Paul receiue comfort by applying the generall particular to himselfe and hath left an example of that heauenly Art to the faithfull for euer in that notable speech This is a true saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners of whom I am the greatest notwithstanding for this cause was I receiued to mercie that Iesus Christ should first shew on i Paulus ex persecutore ChristianoruÌ„ Christi annunciator factus est vtilitas huius rei gesta haec est quanc ipse coÌ„memorat dicit enim ab hoc sibi veniam datam c. vt nemo de se desperet qui suerit magnis peccatis inuolutê° c. August serm de coÌ„uersione Pauli Vide illius insig nem de hac materid tractatum in serm 10. de bis ipsis verbis Apost Sic Tantus Deus Tantum vt da â—et filium Tantillos munduÌ„ Tales Gratis quare Dilexit me all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life 1. Tim. 1. 15. 16. for indeed he came to seeke and to saue that which was lost Luc. 19. 10. and calleth vs with an assurance of reliefe Math. 11. 28. therefore let vs goe with boldnesse vnto the Throne of grace not doubting to obtaine fauour in the time of need Hebr. 4. 16. Secondly consider the price by which you are redeemed it is not gold or siluer but the precious blood of Iesus Christ a Lambe immaculate and without spot 1. Pet. 1. 18. whom God of especiall fauour gaue for vs and therefore the Euangelist k vttereth this with a note of admiration and wonder So God loued the world that hee gaue his only begotten Sonne that all that beleeue in him should not perish but haue life euerlasting Ioh. 3. 16. and here in appeared his loue not in that we loued him but he loued vs first and gaue himselfe a reconciliation for our sinnes 1. Iohn 4. 10. for then we were weake sinners and his enimies Rom. 5. 7. 10. hee will not lose them l Hic est feuctus orationis Christi pro crucifixoribus Luc. 23. 34. Aug. in psal 93. sanguineÌ„ queÌ„ fuderunt saeuientes biberunt credentes facti sunt sequeÌ„tes qui erant persequentes Idem de S. Stephano ser 4. Hae sunt primitiae quas Petrus Deo obsulit whom he hath so dearely bought for euen those are washed with that blood of Christ which they shed l as Acts 2. 37. and therefore euery Christian must grow to that resolution that he be perswaded that neither death nor life nor Angels nor Principalities nor Powers nor thinges present nor thinges to come nor heighth nor depth nor any other creatures shall be able to separate him from the loue of God which is in Christ Iesus our Lord. Rom. 8. 38. 39. Thirdly set before your eyes the examples of sinners whom God hath receiued into fauour as Adam resisting and laying the imputation of his transgression vpon God m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati in Deum haec vna nobiscum nata est Rhetorica himselfe The n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dorotheê° doctrina prima in Orthodoxographia woman whom thou gauest hath deceiued me yet vnto him neuer asking was preached the Gospell that the seede of the woman should breake the head of the Serpent Gen. 3. 15. Dauid obtaining pardon after his adulterie and murther
l Est bic Psalmus quasi Epistola dedicatoria Spirit Sanct. ad lectionem Scripturae hortantis of the scornefull Psal 1. 1. 2. Secondly by this also we are taught what a fearefull thing it is to fall into the hands of God by displeasing him for hee is slow to anger but great in power and who can stand before his wrath Nahum 1. 3. 6. the fiercenesse whereof appeareth In the generalitie of his punishment for so all flesh perished in the floode because all flesh had corrupted their wayes Gen. 7. 23. In the sharpnesse and extremity thereof so Iohoram who would by no meanes be reformed was at the last strooken incurably so that after the end of two yeares his guts fell out and hee dyed of sore diseases 2. Chron. 21. 19. In the speedie and swift execution so while the word was in Nebucadnezars mouth vaunting of himselfe he was depriued of vnderstanding thrust out to liue among the beasts Dan. 4. 30. and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amens insanus factus non conuersus in bestiam sed bestiarum socius Vide Pierium in Hieroglyphicis l. 9. Hunc Strabo vocat lib. 15. Geographiae suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc Regem è Graecis praeter Strabonem nulbis nominat Casaubonus in Strabonem in the multitude of his instruments by which he taketh vengeance of the disobedient Angels Psal 78. 49. Men. Ier. 13. 14. Brute beasts 2. Kings 17. 25. The elements of the world water choaked Pharao Exod. 14. 28. the aire fought against the Cananits Iosua 10. 11. The fire consumed Ahazias messengers 2. Kings 1. 10. The earth swalloweth vp Corah Dathan and Abiram Num. 16. 32. Besides sicknesse wasted Herod Acts 12. 23. Hunger pined the rebellious Israelites so that the tender woman eate her children of a spanne long Lament 4. 5. 10. The sword is the reuenger of the couenant Leuit. 25. 26. And these or the like iudgements none can escape Psal 139. 15. Therefore let vs take the admonition from the Lords owne mouth O consider this you that forget God lest I teare you in peeces and there be none that can n Piae matris haec verba sunt nam nos non tradit iudicio Deus sed tanquam suasione admonitione corrigi debent metu coercet continet Chrysost in illum locum deliuer you Psal 50. 22. If thou O Lord straightly markest iniquitie O Lord who shall stand but mercy is with thee that thou mayest be feared IN these wordes are set downe two reasons of Dauids earnest prayer the first taken from the consideration of sinne in him selfe and others the second from the respect of Gods mercie In the sinne the points first the quality of it Iniquitie Secondly the subiect all therefore who shall stand by way of interrogation including a negatiue that none can stand Thirdly the effect euen the reuenging wrath of God If he should marke it straightly In the mercy also there bee three branches first a free gift without desert mercy second where it is not in man but God with thee the third the end thereof why it is bestowed that thou mayest bee feared If thou O Lord straightly markest iniquitie There is in this place a secret preoccupation for either God who knoweth all our secrets or else our owne conscience might obiect in this sort Thou art a sinner and therefore deseruedly cast into these extremities how therefore should God heare thee nay why rather should he not consume thee in his displeasure for this marking here spoken off is to be vnderstood according to the rule of Gods iustice and that both in respect of the iudgement and the punishment Of iudgement wherein our sinnes and offences are examined according to the prescript of the law to which no flesh in regard of naturall corruption can be answerable of punishment when God doth lay mens sinnes to their charge and according to his iustice afflict them for before him all men are offendors and guiltie and bound to suffer the punishment of their transgressions To this the Prophet answereth first by a concession acknowledging if God would deale summo iure according to rigor and strictly that then none could be saued if thou straightly markest iuiquitie O Lord who can stand Secondly by a correction of speech but with thee is mercy that is thou doest not in extremitie weigh our sinnes but pardon them for thy rich mercie in Christ For neuer any of the Fathers or Patriarkes found Gods fauour but in the promised seede Gen. 3. 75. and therefore Daniel intreateth it for the Lords o Messiam promissum quem fecit Deus Dominū Christum Act. 2. 36. codem argumento vtitur Ecclesia psal 80. 15. 16. Polanus in illum locum Danielis sake in the distressed time of captiuitie Dan. 9. 17. * Doctrine Sinne and the conscience of sinne hindreth our prayers conscience of sinne that knowing our owne guiltinesse we dare not present our selues before God for as Bernard truly p Duobus modis impeditur oratio peccatoris vel nulla vel nimia luce nulla luce illustratur qui peccata sua nec videt nec confitetur nimia luce obruitur qui ea tanta videt vt de indulgetia desperet horum neuter orat c. Iusententijs speaketh the prayers of a sinner are hindred two wayes vel nulla vel nimia luce by too much light when he is ouerwhelmed and dusted with the sight of his offences and beholdeth them so great that he despaireth of mercy and pardon so was it with Cain when arraigned and conuicted he cryeth out My sinne is greater then can be forgiuen Gen. 4. 13. And with Iudas when he saw what he had done in betraying of innocent bloud he went and hanged himselfe Math. 27. 5. By no light when a man doth neither know nor acknowledge his sinnes and therefore is not a suter for fauour Such a one was the Pharisie in the Gospell blinded with the loue of himself who beginneth with his gloria patri in fleede of a miserere and seeth no faults in himselfe but thinketh that God was beholden q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis sermon de Pharisaeo Publicano to him Luc. 18. vers 13. and such call not vpon God Psal 53. 4. Sinne when men guiltie to themselues doe imagine that the Lord will not respect them for he heareth not sinners Iohn 9. 31. such as be prophane and runne into all kinde of wickednesse without remorse and indeede their prayers are abhomination Prouerb 28. 9. and of such doth God speake When you shall stretch out your hands I will hide mine eyes from you and though yee make many prayers I will not heare adding the reason For your hands are full of blood Esay 1. 15. Therefore shall you obserue it in the Scripture that the faithfull alwaies before they powre forth their harts vnto God in petitions they humbly confesse their sinnes
the wrath of God commeth vpon the children of disobedience Ephes 5. 6. which is so great as he is who is offended euen infinite and therefore is said to burne vnto the bottome of hell and consume the earth with his increase and set on fire the foundations of the mountaines Deut. 32. 22. Wherefore to conclude Augustine spake truelie that if men here liue wickedly one deep calleth vpon another for they passe from darknesse to darkenesse from torment to torment from punishment to punishment from the heate of lust to the fire of hell First hence is manifested the follie of those who trust to Vse the power of freewill as the Å¿ August de Haeresibus cap. 88. Pelagians who suppose that they can purchase grace by their owne workes and saluation Semipelagians who attribute their conuersion partly to grace partly to their owne power The Schoolemen t Aquinas 1. 2. q. 114. art 3. Reineriê° in sum in verbo MerituÌ„ who teach that man by doing what lyeth in him may deserue further grace Ex congruo of congruitie For the soule with his faculties the vnderstanding and will in respect of their essence did after the fall remaine perfect but the power of these faculties to any spirituall good was whollie lost so that the vnderstanding was full of darkenesse in heauenly things wanting the true knowledge of God and the sauing vnderstanding of his word Psal 14. 5. 1. Cor. 14. Rom. 8. 7. And therefore we are exhorted to be renewed in the spirit of our minde Ephes 4. 23. The will and affections were altogether froward and rebellious for all the imaginations of the thoughts of mans heart are onlie euill continually Gen. 6. 5. And there is none that requireth after God and doth good Psal 53. 3. And our indeauour vnto any holie dutie is not onely weakned and restrayned as the late Councell of Trent u Sess 5. Canone 6. hath determined but vtterly abolished for we are not fit of our selues to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But it is God that worketh the will and the deede and both according to his good pleasure Philip. 2. 13. For man vsing his free will euillie did lose both himselfe x Libero Arbitrio male vtens homo se perdidit ipsum August in Enchiridio cap. 30. and it so that none commeth vnto Christ except the Father doth draw him Ioh. 6. 44. For all are in themselues and by nature darkened in their cogitations strangers from the life of God through ignorance Ephes 4. 18. Of corrupt mindes 2. Tim. 3. 8. Vnwise disobedient deceiued c. Tit. 3. 3. Hauing hardened hearts Mar. 6. 52. Wicked aboue all things Iere. 17. 9. Therefore that many doe perish it is the due merit and desert of their sinnes that manie be saued it is the free gift of the Sauiour For that the guiltie person should be condemned it is Gods vnblameable iustice that he should be iustified it is his vnspeakable y August lib. 20. coÌ„tra Iulianum grace Wherfore not to stand longer vpon this point that one testimonie of Fulgentius may stand in steede of all God doth freely bestow grace vpon the vnworthie thereof by which the wicked being iustified he is enlightned with the gift of a good desire enabled with the power of well doing so that by his mercie preuenting he beginneth to will that which is good and his mercy following he performeth that which he willeth Therefore z Fulgentius ad Macrinum l. 1. cap. 7. 8 9. 10. 11. c. the Apostle speaketh excellently that when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercie according to his great loue hath quickned vs altogether in Christ by whose grace we are saued and hath raised vs vp together and made vs sit together in the heauenly places in Christ IESVS Ephes 2 4. 5. 6. who is made to vs of the Father iustification wisdome redemption and sanctification that whosoeuer doth reioyce should reioyce in the Lord. 1. Cor. 1. 30. Secondly this should worke in vs a feare to sinne and an earnest endeauour to seeke for the obtayning of Gods mercie esteeming it aboue our liues and all earthly things This is that which Dauids soule paused after when he had fallen by adulterie and murther for commonly one sinne tolleth on another Psal 51. 1. Haue mercie vpon me O God according to thy louing kindnesse And for it is the treasurie contayning all other blessings where that is nothing is wanting Therefore Ioseph wisheth nothing to Beniamine whom he so entirelie loued but God be mercifull vnto thee Gen. 43. 29. And in that solemne blessing of Aaron the high Priest vpon the people the Lord make his face shine vpon thee and be mercifull vnto thee Num. 6. 25. For vpon this dependeth our felicitie by this we are preserued from sinning Gen. 20. 6. receiued when we haue offended Wisdome 11. 20. prouoked to repentance so when Christ looked vpon Peter he went a Oculo misericordia oculi Domini erant vt flamma ignis Petri vt glacies ergo intuitus Domini resoluit euÌ„ non potuit Petrus in negationis tenebris manere quom lux mundi respexit Georgiê° Wirts in Harmonia Euangel forth and wept Luc. 22. 61. and accepted when we doe returne Luc. 15. 7. Therefore we are to breake forth into thanksgiuing with Praise the Lord O my soule and all that is within me praise his holie name who forgiueth all thy sinne and healeth all thine infirmities c. Psal 103. 1. 2. But mercie is with thee Further the Prophet here sheweth where this mercy is to be sought where it may be found when he saith with thee with the Lord and this manner of speech is more effectuall and more comfortable then if he should haue said But thou hast forgiuen For sometime a Tyrant may pardon an offence as Tiberius did whose nature b Suetonius in Tyberio cap. 28. notwithstanding was cruel bloodie yet regarded not infamous libels which were cast out against him and reuenged not those contumelies nor the Authours but put them off with that In a free Citie men must haue free tongues And Iulian when a Christian to whom he in scorne obiecting his blindnesse asked if his Master the Carpenters Sonne meaning Christ could not giue him sight answered him That he thanked God he had not the meanes to behold so wicked an Apostata passed c Socrates histor lib. 3. cap. 12. by that speech But here is expressed vnto vs the benefit and the fountaine from whence the benefit springeth With thee is mercy euen with thee Lord. Dan. 9. 9. Iere. 31. 34. The mercie of God which he sheweth vnto vs doth not Doctrine proceede from anie other cause but from his owne goodnes and gracious will therefore his goodnesse in that memorable gradation of the Apostle is set the
ex Rabbi Abrahamo the bright beames of the Sunne of righteousnesse to shine in his soule The hope of Gods children represented by a watch Doctrine teacheth that as the morning is in no mans power to bring it before the appointed time thereof Iob 9. 7. yet the trouble is to be suffered vntill the dawning of the day which will at the last breake forth and discharge the watching and wearied Souldier so are crosses and afflictions of what sort soeuer patiently to be vndergone vntill the Sonne of Gods fauour doe arise for sorrow may endure for a night but ioy commeth in the morning Psal 30. 5. So liberty and honorable adornement succeeded the bondage and imprisonment of Ioseph Gen. 41. 42. The furnace of the three children was the path to their dignity Dan. 3. 30. The Israelites sustained a long night of troubles foure hundred and thirty yeares in Aegypt But when the day of promised deliuerance came in the same departed all the hosts of the Lord out of the land of Aegypt Exod. 12. 41. For a while there was great sorrow amongst the Iewes in Susan and fasting and weeping and mourning and many lay in sack-cloth but not long after there arose vnto them light and ioy and gladnesse and honour Ester 4. 3. c. 8. 6. Therefore commit thy wayes vnto the Lord and trust in Vse him and he shall bring it to passe and he shall bring forth thy right cousnesse as the light and thy iudgement as the noone day Psal 37. 5. 6. for in a moment may he hide his face but with euerlasting mercy will he haue compassion Esay 54. 8. And oftentimes he worketh by contraries whom o Facit prius Deus alienum opus vt faciat suum Dei opera sunt in medij cōtrarijs Lutherus he will honour he first humbleth whom he will comfort he first discourageth The Sunne and the Moone and the eleauen starres must worship Ioseph but he is first in close prison where he can neither see Sunne Moone nor Starres Gen. 39. 20. He is sold of his bretheren that he should not be worshipped but therefore worshipped because sold so Gods counsaile is fulfilled when it is p Greg. Moral lib. 6. c. 12. Diuinum consilium dum deuitatur impletur humana sapientia dam reluctatur comprehenditur declined and mans wisdome when it resisteth is defeated Dauid is annointed King ouer Israel and must sit in the Throne but for many yeares together he hath neither house nor home but is constrayned to keepe the wildernesse fot his safety 1. Sam. 22. 1. Iob is stripped of all that he may haue more bestowed Iob 1. 20. 42. 10. Thus God will be wonderfull in his Saints and it is that which Anna speaketh He killeth and maketh aliue bringeth downe to the graue and rayseth vp 1. Sam. 2. 6. Wherefore let vs cast our care vpon God for he careth for vs. 1. Pet. 5. 7. My soule waiteth more vpon the Lord then the morning watch watcheth for the morning THese wordes diligently weighed seeme to discouer two if not contrary yet diuers affections for therein is a signification of impatiency in respect of delay in that the thicke darkenesse of trouble and temptation endureth so long and of constant enduring while it shall please God to shine forth and disperse those mistie cloudes So the flesh striueth against the spirit but the latter part ouercommeth the worse and from hence be obseruable sundry instructions As those who keepe watch in the night what with the 1. Doctrine discomfortablenesse of the time and wearinesse of the labour doe thinke long till the approach of the day Euen so a Christians life is full of labour and griefe vntill that appointed time of deliuerance come which all creatures waite for with a carefull and longing desire Rom. 8. 19. that so we may rest in the house of the Lord. Psal 23. 6. For Christianity standeth not in flourish of wordes or an outward counterfait shew holy profession admitteth no sluggishnesse of spirit therefore if any will be Christs Disciple he must take vp his Crosse Math. 16. 24. and striue to enter in at the narrow gate Luc. 13. 24. And S. Paul commending the Thessalonians addeth to euery vertue his proper attribute that their faith was effectuall their loue diligent their hope patient and the receiuing of the word with affliction x. Thes 3. 6 Wherefore to be a Christian is not an idle mans occupation as Pharao thought Exod. 5. 4. Nay whosoeuer will set himselfe in such a course as he ought shall finde his life to be a continuall Martirdome sustayning terrours within and fightings without 2. Cor. 7. 5. And hereof I take it that it is called a crucifying as Rom. 6. 6. and Galat. 6. 14. which is of all other besides the ignominy thereof the most sensible torment and hereof Christ hath left vs an example 1. Pet. 4. 1 Sub spinoso capite non sunt delicata membra Wanton members vnder a head crowned with thornes are not sutable Therefore euery one must worke forth his saluation with Vse feare and trembling Philip. 2. 12. and so serue the Lord. Psal 2. 10. And this seruice is not a naked title but implyeth in it many other duties as willingnesse to vndergoe whatsoeuer 1 Willingnesse the Lord will so Dauid is content with Shemies cursing 2. Sam. 16. 10. and Moses at the commandement goeth vp to the Mountayne and dyeth Deut. 34. 5. Simplicity not 2 Simplicity becomming a questionist with what and how and q Quaeristie Curristae Lutherus in 19. caput Genescos wherefore This was Abrahams obedience who when he had receiued the charge rose early in the morning and tooke Isaac and made preparation of all things necessary and went to the place which God had told him Gen. 22. 3. shewing a great faith Hebr. 11. 17. and performing a great worke Iames 2. 21. Chearefulnesse as of the Prophet I will runne 3 Chearfulnesse the way of thy commandements Psal 119. 32. and the Apostle was content not only to be bound but suffer so that he might fulfill his course with ioy and the ministration he had receiued of the Lord Iesus to testifie the Gospell of the grace of God Acts 20. 14. Humility acknowledging that 4 Humility when we haue done all we can we are but vnprofitable seruants Luc. 17. 10. for vae nisi fecissemus it is dutie the neglect deserueth a woe Constancy so Iob 13. 15. after losse 5 Constancie of seruants children goods health yet protesteth that he will trust in the Lord though he should kill him and those who walke after this rule the peace of God is vpon them Galat. 6. 16. My soule waiteth more vpon the Lord then the morning watch watcheth for the morning And yet continueth his standing vntill he be discharged sustaining the meane while all inconueniences THerefore in all holy and religious duties perseuerance is 2.
Doctrine required for it is said of the godly that they goe from strength to strength vntill euery one appeare before God in Sion Psal 84. 7. where in the originall the manner of speech is borrowed from warfare wherein the Souldier keepeth his rancke notwithstanding any either confronting of the enimie or difficulty of the way So the Apostle taking a resemblance from a race where he only getteth the garland that runneth to the goale exhorteth to continuance that we may obtaine 1. Cor. 9. 24. and affirmeth of himselfe that he forgetteth that which is behinde and endeauoureth to that which is before and followeth hard toward the marke for the price of the high calling of God in r Vide Fabrum in Agonistico lib. 2. cap. 7. Christ Iesus Phil. 3. 13 14. For as S. Hierome ſ Non quaeruntur in Christianis principia sed fines Hieronymus Epist ad Furiam c. speaketh truly not the beginnings but the endings in Christians are commended faith not t Fides non accepta sed custodita viuificat Cyprianus lib. 1. Epist 7. once receiued but alwayes kept doth profit Rehoboams three religious yeares were no benefit vnto him when afterward he forsooke the Lord. 2. Chron. 12. 1. 9. Iudas was an Apostle in Christs schoole he taught the word wrought miracles as the rest but the Deuill entered into his heart he became a traitour Ioh. 13. 27. and a terrible spectacle in his death Acts 1. 18. What auailed it Lots wife to come out of Sodome when looking backe shee was turned into a piller of salt Gen. 19. 20. In exemplum u August de Ciuitate Dei lib. 16. cap 30. condimentum to season vs by her example therefore our Sauiour Christ hath lest vs the vse of that iudgement Remember Lots wife Luc. 17. vers 32. Because many be like Daniels Image whose head was Vse gold and his feete dirt Dan. 2. 32. 33. and make some faire shew at the first continually decreasing as that x Balduinus de hoc vide Geraldum Cambrenseni in Itineratio Cambriae lib. 2. cap. 1. 14. Antiquitates Britannicas in vita Balduini Prelate to whom Pope Vrban writ taunting his inconstancy Monacho feruido Abbati calido Episcopo tepido Archicpiscopo frigido Who was for zeale a burning Monke an hot Abbot a luke warme Bishop and a stone cold Archbishop alwaies declining And that he only shall be saued that continueth for perseuerance is y Sola perseuerantia meretur viris gloriam coronari virtutibus c. Bernardus Epist 129. the crowne of all vertues Math. 10. 22. the best vse is to consider of the motiues which may further to the obtayning and keeping of this vertue the perfection of all other and among many those most especiall First prayer for this is clauis coeli mans petitions ascend Gods blessings descend and euery good gift proceedeth from the Father of light Iames 1. 17. Therefore Annas Burgeus a z Historia Gallica de statu religionis sub Henrico 2. Anno Domini 1559. man of vndaunted courage in the times of the troubles in France vnder Henrie the second being condemned for the profession of the Gospell when he came to the stake where he was to be executed priuy to mans weakenesse and the Deuils subtile temptations presenting the dreadfulnesse of massacring torments and the delights of smiling pleasure then betooke him to prayer Ne me desere Domine ne ego te deseram forsake me not Lord that I forsake not thee and indeede now was the triall Secondly consideration that things of small continuance are of as small respect as the former Spectaculi a Tertullianus de Resurrectione spiraculi res matters only of sight and sent we can be content to carry them in our hands for a while when they be once withered cast them to the dunghill and God maketh as little account of fainters in his seruice who haue no lasting in them like sommer fruit soone rotten Amos 8. 2. Thirdly the danger of recidiuation for a relapse in corporall sicknesse is very daungerous because the body weakened with the former disease is neither well able to beare a second assault nor a new course of remedy in Phisicke and not vnlike is the case of the soule spiritually and so it is laid out in the Parable that the Deuil being once driuen out wandreth in drie places and bethinketh of returne and bringeth with him seauen spirits more worse then himselfe and entereth into a man againe and his estate is worse then before Math. 10. vers 43. 2. Pet. 2. vers 20. 21. Fourthly a wayning of our selues in time from the inticing delights of the world and our owne affections casting before hand the hardest and what our profession may cost vs. And this is the counsaile of our Sauiour Christ by two similitudes the one taken from ioyning battaile with the enimy the other from building of an house where our ability for the one must be first reckoned in disbursing the expences and power of the other considered for possibility to obtaine victory lost either we leaue a hare foundation with shame or be constrayned to slie with dishonour Luc. 14. 28. Fiftly hauing our eyes fixed vpon the reward and this wil put heart into vs. Thus Christ encouraged the Church of Smyrna Be faithfull vnto the death and I will giue thee the crowne of life Reuel 2. 10. And it is said of Moses that he refused to be called Pharaos daughters sonne and did rather choose to suffer aduersity with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasure of Aegypt the reason of all this for he had a respect vnto the recompence of the reward Hebr. 11. 24 25 26. And so let vs goe forward in all holy actions not regarding what lets or hinderances may be cast in b Aut deficiam aut efficiam est Emblema Christianorum the way knowing that to those that continue in well doing is glory and honour and unmortality and euerlasting life Rom. 2. 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great redemption and he shall redeeme Israel from all his iniquities THis is the conclusion of the Psalme and exhortation to the whole Church in which are considerable these particulars First the exhortation it selfe Let Israel waite on the Lord and in it there is the matter of the exhortation waite the persons who must waite Israel on whom the Lord. Secondly the reason for with him is mercy and this mercy is amplified first by the quantity it is great Secondly by the subiect in him Thirdly by the obiect Israel Fourthly by the perfection or extent to redeeme Israel from all his sinnes From the offence and guilt à malo culpae poenae for so much that word in the originall signifieth Let Israel waite on the Lord. The