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
Scriptures for they beare witnesse of Christ and in them we thinke to haue euerlasting life Ioh. 5. 39. This point is fully handled by a Lib. 2. de Gratia de ciuitate Dei lib. 18. cap. 47. c. S. Austen and the sounder b Aquinas in 3. Lectura ad caput decimum Epist ad Rom. Schoolemen Thirdly here is confuted the opinion of humane merits If any suppose to make a step to heauen by them we may answere as Constantine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. hist Ecclesiast 1. cap. 10. did to Acesius a Bishop of the Nouatians Set to the ladder and climbe vp alone For woe to the best life if it be censured in iustice Therefore the Saints pray Enter not into Iudgement with thy seruants O Lord and confesse for no flesh is righteous in thy sight Psal 143. 2 for our workes be prebrum and pudor shame and reproch and our righteousnesse consisteth not in perfection of holynesse but pardon of sinnes therefore blessed is the man whose wickednesse is forgiuen c. Rom. 4. 6. For when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercy according to his great loue wherewith he loued vs euen when we were dead by sinnes hath he quickned vs and raysed vs vp together and made vs to sit together in the heauenly places with Christ Iesus that he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ for by grace are yee saued through faith not of your selues it is the gift of God not of workes least any man should boast d Aliâs non esset salus munus largientis sed merces operantis Ambrosius de vocat Gent. lib. 1. cap. 5. himselfe Ephes 2. 1. 2. 3. c. Nostra merita Christi misericordiae we must make as Bernard e Sermone 43. super Cantica saith was his vse pro aceruo meritorum fasciculum ex amaritudinibus Christi for a heape of our merits a bundle of Christs sufferings and lay them betweene our breasts for by his bloud he hath purchased vs to be a people peculiar to himselfe Tit. 2. 14. Wherefore blessed be God euen the father of our Lord Iesus Christ who hath blessed vs in all spirituall blessings in heauenly thinges in him c. by whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Ephes 1. 3. 7. 8. And he shall redeeme Israel from all his iniquities Of the Authour of this redemption we haue heard Now the subiect redeemed is Israel that is the number of the faithfull to whom this benefit doth belong Hereof it necessarily followeth that Christ hath payed vnto Doctrine his Father the price for the sinnes of man The vertue whereof albeit in respect of the merit and power be infinite and so sufficient for the redeeming of ten thousand worlds if there were so many yet in respect of the counsaile of God and the euent is effectuall only vnto Israel to the Elect. And in appeareth thus First for whom the sonne of God did not pray for them he did not offer himselfe These two can not be seuered parts of his Sacerdotall office but he prayed only for the Elect and for them offered him selfe and reconciled them to the father Iohn 17. 9. 19. Ephes 5. 25. Therefore to them alone not to others doth saluation appertayne which hee hath purchased Secondly if it be true that he payed the ransome and dyed for all indifferently and effectually then should not his death be beneficiall to them for whom he dyed For it doth not profit the reprobate who shall be punished with eternall perdition from the presence of the Lord and from the glory of his power 2. Thes 1. 9. whose doome is pronounced by Christ Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels Math. 25. 41. Thirdly put this as graunted that all men none excepted before and after that Christ dyed be through his bloud truly and vndoubtedly receiued into the fauour of God Then hereof wil follow many dangerous consequents which doe ouerthrow the groundes of Christian religion For then no originall sinne nor guilt thereof the whole off-spring of Turks Infidels and Pagans should be borne in fauour and acceptance with God and those saued who are not in the couenant of grace But the Scripture teacheth vs that by the offence of one the fault came vpon all to condemnation Rom. 5. 18. and are by nature the children of wrath Ephes 2. 3. taken aliue of the Diuell to doe his will 2. Tim. 2. 26. already condemned because they beleeue not in the name of the only begotten sonne of God Ioh. 3. 18. Aliants from the common wealth of Israel strangers from the couenants of promise and haue no hope c. Ephes 2. 12. Therefore all and only the faithfull are partakers of the fruits and benefits of Christs death and resurrection of free iustification with God of quickning from the death of sinne and the body and at the last of immortall life and endlesse glory For these alone heare the word of Christ and beleeue Ioh. 10. 28. are iustified by faith are reconciled to God and haue peace through our Lord Iesus Christ Rom. 5. 1. are regenerate by the holy Ghost are raysed vp to a new life in Chist and haue their hearts purified by faith Rom. 6. 4. Acts 15. 9. And lastly these be they who sleeping in the Lord Iesus God shall rayse from death and bring with him that they may enioy life and glory eternally in heauen 1. Thes 4. 14. Math. 25. 31. Ioh. 3. 16. Secondly this is that truth which the Ancient Fathers haue taught and constantly professed So Chrysostome f In 9. caput Epist ad Hebraeos homilia 17. expounding that of the Apostle Hebr. 9. 28. Christ was once offered to take away the sinnes of many propoundeth the question Why of many not of all and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all beleeued not If thou doest not beleeue Christ did not descend Christ did not suffer for thee As Ambrose g Lib. 4. de fide ad Gratianum cap. 1. instructeth the Emperour Gratian. The authour of life gaue himselfe to death for the life of the Elect. Gregory h Pro electorum vila vsque ad mortem tradidit se author vitae Homil 2. in Ezechielem so teacheth the people Infinite are the authorities of Augustine but that of all other is most pregnant where handling that demonstratiue proofe of the free and inestimable mercy of God i Tractatu 45. in Euangelium Iohannis towards vs. Rom. 8. 32. in that he spared not his owne sonne but gaue him for vs all demaundeth which all and satisfieth his owne doubt Euen for vs whom he hath soreknowne whom he hath predestinate whom he hath iustified whom he hath
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
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
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.
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
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.
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
cannot escape Of the beginnings of death for euen then so soone as he had offended his body was depriued of immortality and he begun by little and little and by degrees to be corrupted and returne to earth whereof he was made Secondly If God should punish man and yet pardon his sinne this were contrary both to his iustice and his mercy to his iustice for he hath accepted of the satisfaction made by Christ who hath payed the debt and acquited vs when he bare our sinnes vpon the tree and we were healed by his woundes 1. Pet. 2. 24. and therefore assured that he would remember our offences no more Ezech. 18. 22. To his mercy for it were cruelty to punish the innocent but so we are through the obedience of Christ his righteousnesse being imputed vnto vs 2. Cor. 5. 20. Wherefore to resolue vs that this his mercy is no halfe mercy speaking of our pardon and reconciliation he vseth words of the plurall number as Forgiuenesses y Deus condonationum Vide Wolphium in eum locum Nehem. 9. 17. Mercies Rom. 12. 1. Bowels of mercie Luc. 1. 78. And that our assurance might be the stronger he doth in a sort open vnto vs the treasures of his fauor that where sinne abounded there grace superabounded Rom. 5. 20. and therefore the Prophet layeth out the seuerall parts of our redemption where he saith not onely that Christ was wounded for our sinnes and broken for our transgressions but addeth also that the chastisement of our peace was laid vpon him Esay 53. 5. Thirdly in the time of Zedekiah it displeased God that when according to the couenant made the Iews had set free their seruants they repented of that deede and compelled them to returne and held them in subiection and therefore threatned a iudgement Ierem. 34. 11. 17. And then shall we thinke that there is vnrighteousnesse with God and that he will promise pardon of sinnes and liberty vnto the faithfull and yet impose vpon them punishment as a new enthrallment Nothing lesse and therefore when he offereth forgiuenesse of sinnes he vseth such wordes as doe include both the one and the other as to blot them out to wash them away Psa 51. 2. to remoue them so farre out of his sight as the East is from the West Psal 103. 12. to cast them behinde his backe Esay 38. 17. not to impute or lay them to our charge Psal 32. 2. In which forme of speech is a similitude borrowed from creditors who cannot comence suite or enter action against their debtors if the Obligation be once cancelled and the debt satisfied by whomsoeuer But Christ hath taken out of the way the hand-writing that was against vs Coloss 2. 14. we therefore haue obtained a quietus est and are freed Fourthly when we are commaunded to forgiue one another iniuries offered it is vrged by this reason As God hath forgiuen vs Colos 3. 12. Ephe. 4. 32. and so in the parable Mat. 18. 23. 35. Now this forgiuenes must not be with a retention of reuenge in vs but absolute as that of Iosephs to his brethren Gen. 50. 21. Therefore much more is perfite in God whose forgiuenes is the rule of ours ours not an equality but animitation of his As for those z Temporaliter hominem detinet paena ad demonstrationem miseriae ad emendationem labilis vitae ad exercitationem necessariae patientiae Augustinus tractat 124. in Iohannis Euangelium afflictions which God layeth vpon his children whose sinnes he hath pardoned and accepted into fauour they be no satisfactory punishments but admonitory chastisements and medicinall corrections First to put them in minde of the corruption of nature and the desert of sinne as 2. Sam. 12. ver 10. Secondly to make them more careful in the ordering of their liues and to watch ouer their wayes and this preseruatiue vertue Dauid acknowledgeth with a bonum est It is good for me O Lord that I haue beene in affliction for before I was troubled I went wrong but now haue I kept thy commaundements Psal 119. 71. Thirdly for the exercise of many holy vertues Patience Iob 1. 12. Prayer 2. Chron. 20. 12. Obedience Deut. 8. 2. and such like Fourthly they be examples to the wicked for if God beginne iudgement at his owne house what then shall be the end of those that doe not obey the Gospell 1. Pet. 4. 17. Therefore not vnaptly did a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lib. 2. de orthodoxa fide cap. 29. Dispensatiua seu correctiuaest qua Deus descrit salutis correctionis causa in gloriam sui nominis perfecta cum Deo vniuersa ad salutem faciente incorrigibilis manet home Iusto Iudicio deseritur a superna Gratia Vide Pelargum in Damascenum Clictoneū veterē commentatorem Corripit Deus vt emendot emendat vt seruet Cyprianus li. 4. Epist 4. Damascene call them instructing Desertions teaching man to know both God and himselfe for euen Israel when he is fat will forget God Deut. 32. 15. Therefore God doth correct those who be his in the world that they might not be condemned with the world 1. Cor. 11 32. Before pardon they be punishments after they be exercises for God doth not deale with vs according to our sinnes neyther reward vs according to our iniquities Psal 103. 10. Vse There is no place therefore left for humane satisfaction first for our works if they be good they are not of vs but Gods who works both the wil and the b Deus inspirat assectum essectum Augustinus Epist 105. vide praetcrea illum in Enchiridio cap. 32. et Ambrosium lib. 1. de vocat Gentium cap 2. deed according to his good pleasure Phil. 2. 13. His preuenting mercy preparing the will and his following mercy effecting the worke Secondly as they proceed from vs they are defiled for there is none that doth good and sinneth not Eccles 7. 21. and our righteousnesse is as the defiled cloath of a menstruous woman Esay 64. 6. Thirdly they are duty for wee are Gods workmanship created of him vnto good workes that wee should walke in them Ephes 2. 10. And come short of that which we ought to performe and therefore must acknowledge that wee are vnprofitable c Et in veritate humilitate nam vae nisi secissemus Bernardus in Psal Qui habitat serm 4. ser de triplici custodia manus linguae cordis seruants Luc. 17. 10. and pray with Dauid Enter not into iudgment with thy seruants O Lord for no flesh can be iustified in thy sight Psal 143. 2. Wherefore we must appeale from iustice to mercy that wee may be found not in our selues but in Christ not hauing our owne righteousnesse but his Philip. 3. 9. whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes Rom. 3. 25. and is made