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.
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
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
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
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
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
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
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
Dauid was to fight with Goliah the victorie against the Lyon and the Beare were perswasions to induce him to hope for Triumph ouer the Philistine 1. Sam. 17. 34 35 37. And when Absolon rebelled draue him out of his Kingdome and so executed that sentence pronounced for his sinne 2. Sam. 12. 11. 12. which no doubt was no small temptation neuerthelesse he despaired not but saith though hotlie pursued I laid me downe and slept and rose againe not waked by the sound of the trumpet or trampling of the horse nor ratling of the armed men And so promiseth to himselfe assurance of peace in this dangerous conspiracie from this that God had before smitten all his enimies vpon the check bone Psal 3. 7. And this is that wherewith Iosua encourageth his people when he caused them to set their feete vpon the necks of fiue Kings so the Lord had brought downe their enimies now so he would doe hereafter Iosua 10. 25. And from that one act of bringing the Israelites out of Aegypt both Salomon groundeth his petition for generall blessings and Ieremie for particular 1. Kings 8. 51 52 53. Iere. 32. 21. And not to stand longer vpon this point Paules onlie comfort was in his transcendent d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering that God had deliuered him that he did and trusted that hereafter he would deliuer him the past and present helpe assurances for time to come 2. Cor. 1. 10. And in another place God saued me from the mouth of the Lyon meaning e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist Ecclesiast l. 2. c. 22. Vse Nero. From this antecedent he concludeth and the Lord will deliuer me from euerie euill worke and will preserue me vnto his heauenly Kingdome 2. Tim. 4. vers 17. 18. First from hence we are led into a due and religious consideration of Gods vnmeasurable and boundlesse mercie who maketh one mercy the earnest of another for he is the f Non vnius misericordiae sed misericordiarum non vnius consolationis Deus sed totius consolationis qui conselatur nos non modo in hac vel illa tribulatione sed in omni Multae misericordiae Domini Thrē 3. 22. 32. Bernard in Natali Domini serm 5. Father of mercies 2. Cor. 1. 3. And therefore if a mother could forget her child and a woman the fruit of her wombe yet he cannot forget those who be his Esay 49. 15. That in nature is vnusuall for Hagar could not abide to see the death of her Ismael Gen. 21. 16. and the Harlots compassions were moued when her child should haue beene diuided 1. Kings 3. 26. yet possible for the women haue made the wombe that bare them the graue to burie them as 2. Kings 6. 29. and Lam. 4. 10. But this impossible therefore And Dauid vpon his owne experience Though my father and mother forsake me yet the Lord will gather me vp Psal 27. 10. Secondly in this is comfort against the dangerous assault of the Deuill our aduersarie diligent g 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt strong in power and cruell in purpose 1. Pet. 5. 8. And therefore seeketh to perswade men that God hauing once forgiuen will no more be intreated for relapsed offendors yet he hath promised acceptance at our returne Ezech. 18. 21. he hath performed so much receiuing Dauid after adultery and murther 2. Sam. 12. 13. Peter after thrise deniall Ioh. 21. 15. For therefore it pleased the Father that in Christ should all fullnesse dwell to reconcile to himselfe and set at peace by the blood of his Crosse the things in heauen and the things in earth Coloss 1. 19. Where the spirit of God setteth downe the helpe for three the deepest woundes of a Christian soule for against the greatnesse of sinne there is in Christ fulnesse of redemption against the number all fulnesse against the continuance in them the dwelling of this all fulnesse which signifieth an vnmoueable setlednesse and therefore without exception of offence or offendor repentance presupposed our Sauiour calleth and promiseth come vnto me all you that trauaile and are heauie loaden I will h Tu times deficere vbi se veritas te reficere promittit Bernard Epist 106. Vide Ioh. Gerson parte 2. in tract de his verbis venite ad me omnes refresh you Math. 11. 28. and 1. Ioh. 2. 1. If any man sinne we haue an Aduocate with the Father Iesus Christ and he is the propitation for our sinnes wherefore let vs come with boldnesse vnto the Throne of grace not doubting to obtaine fauour in the time of neede Hebr. 4. 16. Thirdly this should admonish and put vs in minde to keepe a register and memorial of Gods mercies receiued that thereby in time of triall we might strengthen our fainting soules This old Iacob did and so assureth his Sonnes that God would visite them and bring them into the promised Canaan Gen. 48. 16. And such an one was the 136. Psalme amongst the auncient Israelites where at the end of euery verse is an acknowledgment of Gods mercy not as a vaine Tautologie or idle repetition but a dutifull confession of mercy receiued for as God is in his nature vnchangeable and the same alwaies Malach. 3. 6. so is he in his gifts Rom. 11. 29. for where he loueth once he loueth euer Ioh. 13. 1. and therefore let vs cast our care vpon him for he careth for vs. 1. Pet. 5. 7. My soule hath waited These wordes I haue waited and my soule hath waited are very Emphaticall signifying that he is not out of heart nor discouraged in that God delayeth to send helpe neither doth he murmur at the same But with a reposed minde sustayneth himselfe in the greatest extremity vpon the assured hope of his mercies And in this my soule hath waited is a degree more added to the former and signifieth first his earnest desire as Psal 103. 1. Secondly his stedfast faith in that he doth not onlie bridle his tongue from wordes of impatiencie but his heart from murmuring a hard point for Cain could not containe but breake out that his sinne was greater then could be forgiuen and the punishment greater then could be borne Gen. 4. 13. Thirdly his vprightnesse and sincerity according to the great Commandement thou shalt loue the Lord thy God with all thy heart Math. 22. 37. And from hence we may learne That euery religious action which we are to performe vnto Doctrine God must proceede from the heart as a type whereof the inwards were offered in sacrifice Leuit. 3. 3. Wherefore for repentance rent your harts and not your garments Ioel 2. 12. For obedience offer vp your soules and bodies Rom. 12. 1. For prayer babble not much as the Gentils nor be as the Hypocrites to stand in the Synagogues and corners of the streets but enter into thy chamber and shut the dore Math. 6. 5.
iust men that need no amendment of life Luo. 15. 7. Therefore well spake Bernard I consider three things h Sermone tertio de fragmentis septem misericordiarum in which all my hope resteth the loue of the adoption the truth of the promise the power of the performance Now let my foolish thought murmur and say who art thou how great is thy glory what are thy deserts by which thou mayest hope to obtayne it I will answere confidently I know whom I haue beleeued and will answere confidently I am assured thereof because in his exceeding loue he hath adopted me who is true in his promise and able to make performance for it is lawful for him to doe what he will This is the threefold corde hardly to be broken which let downe from heauen our Country vnto this prison where we now dwell let vs take fast hold thereof that it may draw and pull vs vp into the sight of the glory of the great God who is blessed for euer AMEN And he shall redeeme Israel from all his sinnes The conclusion of this Psalme is a promise wherein the Prophet sheweth what cause he had to pray and what in the like case might be our encouragement and it is here most comfortably to be considered that God doth not only giue vs naturall life gouerne and preserue the same Acts 17. 28. but spirituall in pardoning sinne and destroying death for this only is that which sweeteneth all other his blessings vnto vs else the griefe of conscience for sinne and the terrour of death the Kings of feares Iob 18. 14. would vtterly discomfort vs now that after the complaint of his afflictions wherewith he beganne he mentioneth redemption from sinnes and so endeth with it When God afflicteth we are not to hope for any deliuerance Doctrine vntill he doe pardon our sinnes therefore in all their troubles this is the first suite that the faithfull make so Daniel O Lord according to all thy righteousnesse let thy anger and thy wrath be turned away from thy Citty Ierusalem thine holy mountaine for because of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to all that are about vs O Lord heare O Lord forgiue O Lord consider and doe it Dan. 9. 16. 19. And Dauid when the iudgement was threatned against him for his manifold offences he craueth many mercies Psal 51. 1. Ezachias acknowledgeth that when he had receiued assurance of life that then God had cast all his sinnes behinde his backe Esay 38. 17. And the reason of this is for malum culpa trahit malum poenae the course of iustice requireth that euill should befall the euill man It was the floode of sinne that brought the floode of water Gen. 6. 7. Ierusalem sinned grieuously therfore shee is in derision Lam. 1. 8. And as mans i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot lib. 1. offences prouoking doe increase so Gods iudgments punishing Leuit. 26. 21 24 28. In all calamities therefore let vs haue recourse to God that hee who hath wounded may binde vp The precept Turne vnto the Lord. Ioel 2. 12. The practise in the Niniuites who humbling them selues obtayned mercy Iona 3. 10. A shower of teares is the best water to quench the fire of Gods wrath so doth he testifie himselfe vnto Iesiah 2. Kings 22. 17 19. Therefore the man is blessed who confesseth his sinnes and forsaketh them for he shall obtayne mercy Prouerb 28. 13. Let vs auoide all sinne and the first inticements thereunto Vse for euer for those things sake which the world maketh smal account of the wrath of God commeth vpon the children of disobedience Ephes 5. 6. the drops of the water are small yet they fill the Sea What can be lesse then k Noli contemnere peccata quo tidiana quia minora sed time quia plura sint non est bestia sicut Leo vt vno morsu guttur fraÌ„gat sed bestiae plerunque minutae multae necaÌ„t c Augustinê° de decem chordis cap. vndecimo the sand vpon the shore yet with it the greatest vessels may be suncke one sparkell of fire neglected is sufficient to consume a whole Citty and the least sinnes in our estimate may so farre kindle Gods wrath that it will not be quenched as he spake to Eli that the wickednesse of his house should not be purged with sacrifice nor offering for euer 1. Sam. 3. 14. Therefore let vs serue the Lord with feare and reioyce before him with trembling Psal 2. 11. and while it is called to day turne vnto him least we be hardened by the deceitfulnesse of sinne Hebr. 3. 13. For we shall one day appeare all before the Tribunall seate of Christ Iesus and receiue according to that we haue done in this body whether it be euill or good 2. Cor. 5. 10. happy that man that maketh that one day the subiect of his meditation euery day And he shall deliuer Israel from all his iniquities What is to be vnderstood by the name of Israel hath beene shewed euen the Church the whole number of the faithfull Here is set downe vnto vs these particulars a benefit redemption the subiect Israel the extent from all his iniquities Now to l Redemptionis vocabulum admonet nos 1. De prima nostra integritate libertate 2. De poenis amissae libertatis stile peccatis de ira Dei de captiuitate 3. De charitate Dei erga nos intercessione pro nobis 4. De liberatione nostra 5. De pretio soluto redeeme is properly to free one captiued by paying a price for him to ransome so whereas before he said that with God was mercy now he setteth downe how this mercy is manifested and so leadeth vs to the consideration of a mediatour by whom we are freed and that is Christ Iesus for we were taken aliue of the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Diuel 2. Tim. 2. and he hath redeemed vs from him Hebr. 2. 14. from sinne Rom. 3. 14 25 26. from the curse of the law Gal. 3. 13. from death and condemnation 1. Cor. 15. 55. and that not with gold or siluer but with his owne precious blood 1. Pet. 1. 18. And this word he is very Emphaticall and put here exclusiuely he alone that Redeemer Iob 19. 25. who speaketh of himselfe I will redeeme thee from the power of the graue I will deliuer thee from death Ose 13. 14. Expounded of Christ by the Apostle 1. Cor. 15. 55 56 57. Our sinnes are taken away only by that sacrifice which Christ offered vpon the Crosse the Altar of n Immolatus est Christê° nouum verum se Patri offerens sacrificium non in templo cuius iam finita erat reuerentia nec intra septa ciuitatis ob meritum sui sceleris diruendae sed foris extra castra Vt veterum victimarum cessante mysterio noua hostia nouo Altari