[Page] AN EXPOSITI­ON VPON THE 130. PSAL. Gathered out of some of the An­ cient fathers and later writers.

A Song of Degrees.

PSALME, 130.

1. OVt of the deepe places haue I called vnto thee O Lord.

2. Lord heare my voice, let thine eares attend to the voice of my prayers.

3. If thou Lord streightly markest Iniquities, O Lord who shall stand?

4. But mercy is with thee, that thou maiest bee feared.

5. I haue waited on the Lord, my soule hath wai­ted, and I haue trusted in his word.

6. My soule waiteth on the Lord, more then the morning watch watcheth for the morning.

7. Let Israel waite on the Lord, for with the Lord is mercy, and with him is great Redemption.

8. And hee shall redeeme Israel, from all his Ini­quities.

The Argument.

THIS Psalme is a liuely, and expresse picture, representing a soule discou­raged at the sight of his sinnes, trou­bled at the feare of the wrath of God, and looking for the due stroake of vengeance. And therefore, vpon bended knees lifteth vp the hands for mercy. Now because, in the greatest Saints, liuing vpon earth, a valley of teares, a place of temptation, there is the flesh and the spirit, and those contrarie one to another, Ga­lath. 5. 17. this is not effected without great strife, wherefore the holy Ghost, layeth out here, two opposite passions, most plainly; Feare in respect of euill-deseruing sinnes, and hope in regard of vndeserued mercies: for the Treatise it selfe, it is mixt, partly a Prayer, partly an Exhortation. In the prayer the Prophet sheweth his faith and hope. Faith, in that striuing against despaire, he putteth vp his supplica­tion and complaint, Generally, expressing his distressed e­state. Out of the deep places I haue called vpon thee O Lord: particularly, desiring release of punishmen Lord heare my voice. And discharge of his sinne. Let thing eares attend to the voice of my prayers, (suiters for pardon and mercy,) for so the word signifieth. Amplified by the causes, mans sinne deseruing, expressed by way of con­fession. [Page] If thou O Lord markest iniquites, who can stand? of Gods vndeserued mercy, But mercy is with thee. Illu­strated by the end: that thou maiest be feared. This for his faith, for his hope, beeing perswaded that God will be mer­cifull: he first layeth it downe absolutely, I haue waited on the Lord. And this is enlarged from the efficient, that it is not a formall protestation of the tongue, but a sincere reso­lution of the heart. My soule hath waited, from the ob­iect. I haue trusted in thy word, that is, in the sweete pro­mises of pardon of sinnes from the constancie and continu­ance thereof, comparatiuely expressed in a liuely picture, and excelling in a higher degree, that whereunto it is re­sembled, More then the morning watch watcheth for the morning. Hitherto the prayer. The second Generall part is an Exhortation to the whole Church, in which there is [...], what it must doe, and the [...], wherefore doe so, for the first the dutie expounded, or matter subiect of the Exhortation, it is waiting. Waite? wherein, be considerable, the person who must waite? Israel? and vpon whome? The Lord. For the second, wherefore, in it two reasons motiue, one Generall for with the Lord is mercy, amplified by the quantity Great, and by the quality Redemption. The o­ther particular by way of application, wherein the Acte, and he shall redeeme Israel, and the extent, from all his iniqui­ties. And this is the resolution and summe of the whole Psalme, the specialties are farther laied out in the Exposi­tion of euery part by it selfe.

A Song of Degrees.

CONcerning the title of Inscription of this Psalme. In it are considerable, the author, the forme, the matter. For the Author Principall, the holy Ggost. Secondarie as the pen man thereof, either Dauid or some Pro­phet of that time, for all Scripture is giuen by Diuine inspiration. 2. Tim. 3. 16. and the holy men did not speake of themselues, but as they were mooued by the holy Ghost. 2. Pet. 1. 21. For the forme, A song, an especiall manner of indighting, and that both for helpe of memorie, and also to cause a deeper impres­sion in the mind: for musical numbers doe wonderfully affect the soule. [...]. Alex. Aphrodis­l, 1. Problem. 121. Atheneꝰ Dipno sophiston. l. 14. c. 5 & Casanbo­nꝰ in suis ade­undent, l. com­mentarijs. Cas­siedorꝰ l. 2. vari­arum Epist. 40. Librꝰ Giraldꝰ de historiae poc­tarum Dialog. 9. Plutarchꝰ, l. de musica. As in Elisha. 2. Kin. 3. 15. so Dauid playing vpon his harpe refreshed Saul, when he was troubled with an euill spirit. 1. Sam. 16. 23. And the Physitions attribute much vn­to them, as forceable to cure the maladies of the bodie. Agelliꝰ noct. atticarum. l. 4. cap 13. Alexander ab Alexandro die­rum Genialium, lib. 2. cap 16. Ʋide Iohan. Langium, lib. 2. Epist. 46. S. Augustine reporteth of himselfe, that the Harmonie and me­lodie of the Psalmes sung in the Church, did cause the teares to trickle from his eyes, proceeding from ioy wrought in his heart. Confessionum, lib. 9. cap. 6. For the matter a Psalme of Degrees, cōcerning the in­terpretation of which word, there is so great variety of iudg­ment among the learned, that it is vnpossible what to deter­mine thereof as vndoubtedly true. Pelargus in hunc, Psal & Gesnerum in titulum, Ps. 120. The conceipts of the Rabbins are idle and meere fabulous, of a deepe and bottom­lesse gulfe which so swelled when the foundation of the tem­ple was laid, that it threatned the ouerflowing of the whole world, but by the name of God which they call Shem-Ham­phoras, De nomine Shemhamphoras Petrus Galatinꝰ de arcanis catho­licae veritatis, l. 2. c. 10. Iohan Drusiꝰ de Tetragammato, c. 6. was restrained: this opinion contradicteth the ex­presse promise. Gen. 9. 11. or of their returne from that disper­sion, [Page] (by which they are now scattered abroad in the world) when with Messias, whom they yet looke for, hope to goe vp to Ierusalem: Pelarg [...] [...] hunc Psal [...]. a vaine imagination. Others and among them, some of the ancient fathers, and latter writers haue their son­drie opinions, gessing rather, then resoluing, what might be the certaine signification thereof. As first, That this Psalme and the rest of the same title in number fifteene, be called Psalmes of Degrees, Artꝰ [...] in Antiquita libꝰ Iudaicis de Tem­pli fabrica Bun­tingꝰ in prima parte Iteneraril sacro. Nicholaus Lyranus. from those steps, by which the Priests and Leuites ascended, from that place of the temple, which is called the great court. 2. Chron. 4. 9. And in the Gospell Salo­mons Porch. Iohn 10. 23. where the people did pray, into a higher roome named the inward court of the house of the Lord. 2. Chron. 24. 21. and in solemne feast daies sung these Psalmes, vpon euery stayer once. And this might be an out­ward Ceremonie, admonishing all who serue God, to doe it with lifted vp hearts, so Cyprian obserueth that in the Litur­gie of his times, the Deacon called vpon the people to lift vp their hearts to the De oratione dominica sext. 22 Sacerdos an­te orationem, praef. premissa fratrum animos paret. dic endo sursum corda, vt dum respondet populꝰ habemus ad deum, admo­neatur nihil ali­ud se quam do­mum cogitare debere. Lord.

2. Others Sindas in voce [...]. & Theodoretus in Psal. 120. thinke they were composed for thanksgiuing, in their returne from the Captiuitie of Babylon, Ierusalem be­ing so situated vpō Hills, that from whence-soeuer men come they must ascend vnto it, and so as in a Type did presigne our ascending from beneath out of this Vale of teares, vnto heauen which is A Valle plora­tionis. Augustinꝰ in primum Psal. graduum. aboue.

3. Some Allegorise so many degrees, by which we ascend to perfection, the first whereof is affliction. (I cried vnto the Lord when I was in tronble,) the last continuall praising of God (Praise ye the Lord, all ye the seruants of the Nazianzenꝰ in oratione post redltum habita & in cum locum Elias Cretensis Hilarus in prae­fatione ad Psal. Graduum: Genebrardus in Psal. 120. [...]. Apolinarius in sua Psal­terii Metaphrasi. Lord.

4. There be who suppose that heere is signified a certaine kind of Harmonie, to which they were sung, or an higher note, or straine in lifting vp the voice in these then in other Caluinus in primum Psal. Graduum. Psalmes.

5. To passe ouer in silence other likelihoods or coniectu­rals some of the Latest expositors, think that nothing is ment [Page] but a certaine [...] Iunius in Psal. 132. in these aboue the rest, as beeing choise and heauenly Epigrames, and therfore called Psalmes of Degrees, by a Hebraisme or proprietie of the holy tongue, and translate it Psalmes of Excellencie, or most excellent for the Hebrewes, doe expresse the superlatiue degree, by sub­stantiues of the plurall number, as the song of songs. Cant. 1. 1. a man of desires. Dan. 9. 23. the God of Gods. Deut. 10. 17. the Lord of Lords. Reu. 19. 16. which be exceeding without comparison, and the like phrase is also to bee found in other languages and among prophane writers: Apud Homerū odyss. 14 Eumeꝰ ad Ʋl [...]ssem. [...]. Eustathius In­terprete Sopho­cles in Electra. [...]. & apud Scolia­stem in eundem Locum. [...]. so some great Di­uines Apop [...]gma Lutheri apud [...] An­ [...] in [...]tione, ad Psalmum 16. haue termed the ten commandements the doctrine of of doctrines, the Creed, the historie of histories, the Lords prayer, the prayer of prayers, the two Sacraments of the new testament, the ceremonie of ceremonies, in which are com­prehended the principles of Christianitie farre exceeding the reach of humane vnderstanding, and teaching such mysteries as no wit of man could attaine vnto, except God had reuea­led the same. 1. Cor. 1. 24. [...] in Epistola ad Paulmum. Learned Plato knew not this: E­loquent Demoshenes was ignorant of it: the wisedome not of this world, nor the Princes of this world, but the wisedome of God hidden in a mysterie, &c.

To conclude therefore, howsoeuer, these Psalmes beeing part of the Canonicall Scriptures, written for our learning, that, we through patience, and comfort of the same might haue hope. Rom. 15. 4. we are not to be too inquisitiue and curious in searching out the reason of euery particular. For a good Christian & a learned Diuine, Quadam ig­norare non tan­tum est [...] Grammaticised [...] etiam Chri­stian, & Docti. Theologi. may without disparage­ment to his profession, be ignorant of some things.

ANTONIVS FLAMINIVS his Iudgement concerning the inscripti­on of the Psalmes of Degrees.

TER quin (que) Hymni,—qui cantica
Gradum vocantur, istius (que) nominis
Quae vis in isto sit Loco, iam plurimi
Interpretantes protulere plurima,
Sed ille sic incerta, fabulosa (que)
vt ipse malim confiteri liberê,
Nescire me quod nescio: tu Candide
Lector, Quid istis continetur Canticis,
Attentum animum adhibe, tametsi in scripto,
Quid ipse sibi velit, explicare non datur.
Nam tot tanta (que) poteris cognoscere,
In his Poetae versibus sanctissimi,
Vitam beatam maximè attingentia.
Vt curiosus sis licet, animo tamen
Aequo ferendum sit, Quod vnum hoc nescias.

[Page] EXPOSITION VPON THE HVN­DRED AND THIRTIE PSALME.

Gathered out of some of the Ancient Fathers and later writers.

BY ALEXANDER ROBERTS Bachelour in Diuinity, and Preacher of the word of God at Kings Linne in NORFOLKE.

[figure]

LONDON, Printed by Iohn Windet for Richard Banckworth, and are to be sold in Pauls Church-yard, at the signe of the Sunne.

ANNO DOMINI 1610.

[...].

CLARISSIMO, ET HO­NORATISSIMO VIRO, DO­MINO EDOVARDO COKO MILITI, MVSARVM GRATIARVMQVE ALVMNO, SACRAE THEMIDOS, ET IVSTITIAE HYERO­PHANTAE, COMMVNIVM PLA­CITORVM CAPITALI IVSTITIARIO, QVA VIRTVTEM, QVA PRVDENTIAM, QVA DOCTRINAM, PRAECLARISSI­MARVMQVE RERVM SCIENTIAM LON­GE PRAESTANTISSIMO, DO­MINO SVO SVBMISSI­ME COLENDO,

ALEXANDER ROBERTS, HANC SEXTI PSALMI POENITEN­TIALIS EXPOSITIONEM, FIDEI ET SPEI SCHOLAM, DEVOTAE OB­SERVANTIAE TESTIMONI­VM LVBENS MERITO­QVE D. D. D.

To the Christian Reader.

ALthough I might truly protest, my deepe recusancy, for pub­lishing any thing to the view of the world, and that vpon good ground, priuie to my owne de­fects, as one alwaies resolued, that the safest life is [...]. the obscu­rest: yet will I make no Apologie for my selfe at this present, lest happely some quicke-witted censurer might conceiue that humour to be in me, wherewith Cato charged Nae tu Aule Albine nimium nugator et, qui maluisti culpam deprecari, quàm carere. Cato a­pud A—Gellium lib. 11. cap. 8. Albinus, as rather taking occasion to excuse fault committed, then carefull to preuent it. VVherefore (Christian Reader) this exposition such as it is, I offer vnto the treasury of God: others can of their aboundance enrich it with many talents, I only cast thereinto of my pouerty, but two Gazephylacium Dei, sunt qui ta­lentis [...]rant: mihi nihil suppe­tit amplius duo­bus his minutis, & ipses ab alio commodatis. Iunilius in Epi­stola ad Prima­sium praefixa duo­bus suis libris, de partibus diuine Legis. mites; and both of them borrowed the testimonies of auncient and moderne writers. And for this I referre my selfe to thy iudgement, and in secret shall listen after the same, willing and ready to correct, what thou thinkest fit to be amended, to supply what is wanting, to de­tract what is superfluous, and change what is to be al­tered. Thou canst desire no more, and I aske nothing of thee, but to stand indifferent. Farewell in Christ Iesus.

Thine euer in the Lord, A. R.

The names of the cheefest of such Authours, out of whom this Exposition was collected. Or vpon some iust occasion mentioned in the same.

A
  • ADrianus Papa,
  • A-Gellius,
  • Albertus Magnus,
  • Alexander Aphrodisius,
  • Alexander ab Alexandro,
  • Alcuinus,
  • Ambrosius,
  • Ammianus Marcellinus,
  • Angelus Canintus,
  • Anselmus,
  • Antonius Flaminius,
  • Antiquitates Britannicae,
  • Apollinarij Periphrasis Psal­morum,
  • Aquinas,
  • Arias Montanus,
  • Aristoteles,
  • Athanasius,
  • Athenaeus,
  • Augustinus.
B
  • BAlduinus in Psal. Poeni­tentiales,
  • Baronius,
  • Basilius Magnus,
  • Basilius Isauriensis,
  • Bellarminus,
  • Bellonius, his obseruations.
  • Bernardus,
  • Bertramus,
  • Bonauentura,
  • Buntingus.
C
  • CAluinus,
  • Cauus,
  • Cassander,
  • Cassianus,
  • Cassiodorus,
  • Coelius Secundus,
  • Codranus,
  • Chaldaica Periphrasis,
  • Chemnitius,
  • Clemens Alexandrinus,
  • Chrysostomus,
  • Cyprianus,
  • Cyrillus,
  • Concilium Tridentinum,
  • Cuiacius.
D
  • DAmascenus,
  • Danaeus,
  • Didimus,
  • Dionysius Areopagita, his [Page] supposed workes,
  • Discursus conti [...] de re­bus Gallicis,
  • Donatus Grammaticus,
  • Dorotheus.
E
  • ELias Cretensis,
  • Epiphanius,
  • Euagrius,
  • Eusebius,
  • Eustathius.
F
  • FAber,
  • Flaminius,
  • Fulgentius.
G
  • GAlatinus,
  • Genebrardus,
  • Georgius Princeps Anhaltinꝰ,
  • Georgius Wirth,
  • Gerson,
  • Gyraldus Cambrensis,
  • Gregorius Magnus,
  • Grinaus,
  • Gentiletus.
H
  • HIlarius,
  • Hieronymus,
  • Historiae de statu religionis in Gallia,
  • Homerus,
  • Hugo de S. Victore.
I
  • IOhannes Iezlerus,
  • Innocentius tertius Papa,
  • Iohannes Drusius,
  • Iohannes Langius,
  • Iohannes Reinoldus,
  • Iosephus Iudans,
  • Iosephus Acosta,
  • Isaacus Causabonus,
  • Isadorus Hispalensis,
  • Isengrenius,
  • Isodorus Pelusista,
  • Iunilius,
  • Iunius,
  • Iustinus Martyr.
K
  • KImedontius.
L
  • LEoprimus Papa,
  • Lilius Giraldus,
  • Liuius,
  • Lutherus,
  • Lyra,
  • Laurentius Humfredus.
M
  • MIchaelis Glica Anna­les.
  • Manassis
N
  • NAzianzenus,
  • Nicephorus,
  • Nicholaus de Clemangijs,
  • Nilus,
  • Nissonus.
O
  • ORigines,
  • Orosius.
P
  • PAulus Phagius,
  • Pelargus,
  • Perkei Abbots, siue capitula Patrum,
  • Philo Iudaus,
  • [Page] Philastrius,
  • Pierij Hieroglyphica,
  • Plinius,
  • Pindarus & eius Scholiastes,
  • Polanus,
  • Polybius,
  • Prosper,
  • Petrus Rauonnus, dictus Chry­sologus,
  • Petrus Lombardus.
R
  • REinerij Summa.
S
  • SAluianus,
  • Scotus,
  • Seneca,
  • Sleidanus,
  • Socratis Historiae Ecclesia­stica,
  • Sophocles & cius Scholiastes,
  • Strabo,
  • Suetonius,
  • Synodus Syrmiensis,
  • Strigelius.
T
  • TErtullianus,
  • Tractatus de Purgato­rio, Gracè scriptus ab cer­to Authore.
  • Tremelius.
V
  • VErgerius,
  • Virgilius,
  • Vitellius,
  • Vrsinus.
Z
  • ZAuchius,
  • Zonaras,
  • Zozomeni Historiae Eccle­siastica.

Plinius in Praesatione naturalis Historiae.

Authorum nomina praetexui; est enim benigni & ingenui pudoris, profi­teri per quem profeceris.

VOTVM, Ex Fulgentij ad Monimam, lib. 1. cap. 4.

ATe vero Domino & Magistro nostro, po­stulo, vt in propositionibus, & assertioni­bus meis, veritati (quae nec fallit noc fal­litur) semper inhaercam, semper obe­diens consentiensque reperiar. Quoniam vt veritati, obedire & consentire valeam, ipsa veritas illuminat, ipsa adiuuat, ipsa confirmat; ab ipso postulo doceri multa plura quae nescio, à quo accepi pauca quae felo. Ipsum rogo, vt praeueniente, ac subsequente miseri­cordia, quae cunque salubriter scienda nescio, doceat me; in his quae [...], custodiat me; in quibus vt homo fallor, [...] me: in quibus verò titubo, con­firmet me, & à falsis & [...] exipiatine: vt in cogita­tionibus & sermonibus meis, quod salubriter donat [...], & ea faciat de [...] procedere, quae sunt coram ipso salubriter grata. Et sic fiant fidellbus cunctis accepta.

Amen.

AN EXPOSITION VPON THE HVNDRED AND THIRTY PSALME.

PSAL. 130. VERS. 1.‘Out of the deepe places haue I called vpon thee, O Lord, &c.’

THAT Embleme or poesie of [...]. Lib. de Mystica Theologia cap. 1. Vide & in eum locū Pachymerae Paraphrasm. Sic Euangelium vocat breue ver­bum, de verbo adbreuiato, sed caelesti suauitate refertum, Ber­nardus serm. 1. in Ʋigilia Natiui­tatis Domini. S. Bar­tholomew which Diomsius Areopagi­ta reports: that the knowledg of hea­uenly things is short and long; short in words, and sentences, and long in matter and power, appeareth in this Psalme to be most true, wherein the holy Ghost doth set downe briefly sundry excellent and large common places of the Crosse, of Prayer, of Sinne, and the effect thereof: of Gods mercy in Christ, of faith, and his nature, of hope, of the patience of the faithfull and the eternall deliuerance of the Church: A rich treasurie contained in a smal roome written for our instructi­on and comfort. Vnder the name of deepe places the Pro­phet doth by an elegant metaphor or borrowed figuratiue speech, signifie great affliction and distresse, which often in Scripture Often in the Psalmes, as Ps. 69. 2. 17. and 124. 4. 5. and 144. 7. and Iob 27. 20. are resembled to deepe waters, as 2. Sam. 22. 17. and Iob. 22. 11. and the Iewes hauing vpon them the perfe­ction of misery, doe not finde how to expresse their wofull condition but by that title. Lament. 3. 54. therefore the Ae­gyptians in their Hieroglyphicks or sacred and mystical Cha­racters put the Sea for Pierius Hiero­glyphicon, l. 38. destruction. And God himself threat­ning desolation both to the people of Iuda and the King­domes of Israel and Syria, by whose power they supposed to haue beene defended, vseth no other manner of speech. [Page 2] Esay 8. v. 7. and this phrase is found likewise in the same sense among Heathen writers Diluuio ex illo tot vasta per ae­quora vectꝰ. Ae­neidum 7. Ʋbi Donatusaiō dixit ex bello, sed di­luuio, bello con­fecto, aliquid su­perest, quod su­perioris temporis initia mostrando testatur, post di­luutū nihil rema­nes, sed quicquid inuenit tollit. as Aeneas escaping the daunger of warre and other manifold troubles, is said to bee deliuered from the deluge or ouer-flowing of waters, and Pindarus calleth the great battaile of Salamis betweene Xerxes King of Persia & the Grecians, Iupiters many-destroying [...], In Isth­mijs, Ode 5. [...]. Scholiastes in eū locum. De hoc bello Herodotus in Ʋrania. shower. And the reason of this translation is: first, because other daungers doe assault the body only vpon one part, but water in respect of his liquid nature, euen in a moment compasseth on all sides and leaueth no meanes of escape, Psal. 88. v. 17. Secondly, God by water once drowned the whole world, and destroyed euery creature vpon the face of the earth, the greatnesse of which iudgement cannot in wordes be expres­sed, Genes. 17. 21. Quis cladem illius noctis? quis funera fando ex­plicet? an euident testimony of Gods wrath a­gainst sinne, and of his power in punishing, wherein was nei­ther hope of escape, nor comfort of helpe, but euery one be­held other swallowed vp in that gulfe, wherein presently himselfe was to be buried. Thirdly, the Israelites Inter mare & hostes, inter vn­das, & gladios inclusi erāt, hinc mare spumabat inde arma coru­scabant. when they came out of Aegypt, walking in the middest of the Sea be­tweene the heapes of waters on either side, and behinde the armed troupes of their pursuing enimies felt the terrours of death. Exod. 14. 22. 23. The word depth implieth two things: first, the greatnesse of the distresse. Secondly, the impossibi­lity of auoiding it. From hence we may obserue for instru­ction.

Doctrine. God, many of whose iudgements are secret, none vniust, doth often suffer his children to be plunged, in the deepest extremity of miseries, inward, outward, of soule and body, so that they feele terrours within, and fighting without. 2. Cor. 7. 5. and this is their portion, generall to all without exception, and necessary, not to be auoided: 2. Tim. 3. 1 [...]. so that if there were not another life after this, they of all o­ther were the most miserable. 1. Cor. 15. 19. for many were the trials, by contempt and torment, of those of whom the world was vnworthy: Hebr. 11. 36. but thus did Christ our head dedicate the way to heauen, who first suffered and en­tred into glory Ʋnicus qui in­trauit mundum frie peccato, non exiuit sine sla­gello. Luc. 24. 26. and wee the members must [Page 3] treade in the same steps. Act. 14. 22. Take a view of the Saints of God: Who liued in delight? Iust Abel is murthered, Genes. 4. 8. dedicat Ecclesiam sanguine, he watered the field, of the future Church, with his bloud, the first Martyr in the world. An example, which all the righteous following are to looke for. Great Eliah whose tongue [...], Basilius Isauri­ensis, homilia de Elia. was the bridle of hea­uen, bewaileth himselfe, persecuted by Iesabel, sitting vnder his Iunyper tree, 1. King. 19. 4. Iohn Baptist the second Eliah in Sic Spiritꝰ san­ctus interpreta­tur. Luc. 1. 17. spirit, not in person, hath his head made a price for a dauncing wanton, Math. 14. 11. A pleasant spectacle in sa­tisfaction of reuenge, to her incestuous Mother. Who more miserable then Lazarus Chrysost. serm. 1. de Lazaro., extreame poore, a beggar, pyned with hunger, not obtaining a few crummes for his reliefe, ful of running soares, an extreame and lothsome disease of body, a liuing carcase forsaken of all, cast [...] &c. at the rich Gluttons dore, and finding there no mercy, but of the dogges alone, not hauing another Lazarus to looke vpon, where commu­nity of condition, might haue yeelded some content? yet who more loued of God? for being dead he is attended of Angels, and placed in Abrahams bosome, Sic non Laza­rus sed miseria mortua est. Luc. 16. 22. Not to stand in rehearsall of more particulers, which are infinite, this estate of Gods deare children, hath beene so generall and so dangerous, that the temptation thereof, had almost sha­ken the faith euen of the strongest, for Ieremie sanctified from the wombe complaineth, and cannot found the depth of this iudgement. Ier. 12. 1. 2. and Dauid acknowledgeth that his feete had almost fallen, and that he could not obtaine the vn­derstanding of this point, so that he thought, that in vaine he had washed his handes in innocency, Psal. 73. 2. 13. and Abacuc. 1. 3. 4. expostulateth the matter with God, why it should be so. Yet with him, the most holy, there is no vn­righteousnesse: for first, there is in the purest, the sullage of Adams clay [...]., and that must be purged, and they adde daily more vncleanesse, by actuall sinnes, therefore, for the [...]. a­mendment of offenders, and example of others, God doth wash the best with the bitter waters of Marah, in the Sea of affliction, as in Dauid. 2. Sam. 12. 14. & in Iosias. 2. Chro. 35. 22. [Page 4] therefore Micah. 7. 9. consesseth, I will beare the wrath of the Lord, because I haue sinned against him, for all our suffe­rings they be roddes of a Father for chastisement, not swordes of a Iudge to destruction [...]. Nam disciplina patris non est ira iudieis, sed amor corrigētis Greg. Moral. 31., 1. Cor. 11. 32. Secondly, the hatred of the Deuill is implacable, he will be alwaies bruising of the heele, Genes. 3. 15. and ready at euery turne, to accuse, and get leaue that he may meddle with the righteous. Iob 1. 6. so he prosecuteth the Woman in the wildernesse, Apoc. 12. 17. and he is diligent seeking opportunity to execute his cruelty, 1. Pet. 5. 8. Thirdly, God turneth all to the good of those who be his: for these troubles doe exercise their patience, trie their faith, kindle their prayers, and prouoke to the practise of all holy duties. Deut. 8. 2. Esay 26, 16. 1. Pet. 1. 7. The Roman Scipio. Captaine would say of his people, that their estate stoode in the worst tearmes, when in peace. And Hierome Epistola ad Eustachium. obserueth well, concerning religious professors, only Salo­mon fell so fouly, for he alone liued in delights, for prosperity is the step-mother of al holy vertues. Num. 25. 1. 2. Sam. 11. 4. 2. Chron. 32. 25. the starres shew brightest in the darke night, sweet odours smel most pleasantly when they are beaten, and Christian vertues are more apparant vnder the Crosse, there­fore we reioyce in tribulation saith the Apostle, Rom. 5. 3. 4. &c.

Fourthly, God will haue vs, his Sonnes by grace of adopti­on, conformed to Christ his Sonne by right of nature, Rom. 8. 29. so that if wee suffer for him, wee shall bee glorified with him. 2. Tim. 2. 12. therefore, we are to runne with patience the race that is set before vs, looking to Christ, Hebr. 12. 1. 2.

Fiftly, God hath a respectiue care of his own glory herein, for by the deliuerance of his children from hopelesse dangers, he doth plainly testifie his presence in the Church, so Moses Ʋbi egreditur natura, ingredi­tur gratia. Ibi incipit diuinum vbi desinit hu­manti auxilium. Philo Iudaeus, i­pud Eusebiu lib. 2. hystor. Eccle­siast. cap. 5. biddeth the Israelites, who had no passage forward for the Sea, no returne backward, for their armed enimies, no escape on either hand, for the inclosing mountaines, stand still and see the saluation of the Lord (such as he only can worke) Exod. 14. 13. and thus was it with Ezechiah, Esay 37. 20. Herodotus in musis in Euterpe. lib. 2. qu [...]modo & in quibus o [...] rauit ostendit. Bertramus in lu­cubrationibus franctallensibus. cap. 3. which Hystorie is famous amongst the Heathens, though somewhat misreported, and that this is Gods dealing toward [Page 5] his, the prophane King acknowledgeth, Dan. 3. 28. And Israels oppressors, Psal. 126. 2. And from hence to make ap­plication and vse vnto our selues;

First, hereby is expressed, the faucy and malepert censures Vse. of flesh and bloud, who condemne those as guilty of some great sinne, whom they see afflicted. So foretold of Christ, Esay 53. 4. and Iobs friendes beholding his distresse, pro­nounced that peremptory doome of him, that all his former profession was but hypocrisie, now manifested by the euent, Iob 8. 4. and it should seeme that this is a naturall ingrafted conceipt, for from hence arose that question of the Apostles, concerning the man borne blinde, whether he or his parents had sinned, Ioh. 9. 2. And that sentence of the Ilanders of Malta, when they saw a Viper hang vpon S. Paulos hand, which came out of the fire, hee must needes be a murtherer, and therefore [...]. vengeance pursued him, Act. 28. 4. But it is farre otherwise: for the Crosse is the precious 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 Tolerat peccā ­tes, punit con­temnentes. in iustice, and Ʋalerius 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 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 [Page 6] heape [...]. 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 [...]. 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 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 Fulgētius Epi­stola ad Gallam. Nō quantū 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 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 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 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. De hoc clamo­re fider & cordis August. & Hila­rius in psal. 118. Chrysost. de Mu­liere Chana [...]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 [Page 8] 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 Clamaui, voci­feratus sum. out then, to be enlarged, Ionas 2. 2. And therefore God himselfe, when he had threatned to his people fearefull iudgments, to be executed by the King of Assur, and Nabuchanetzer, and to withdraw his help also and com­fort, then addeth, they will seeke me in their affliction, and seeke me diligently. Ose. 15. 14. 15. So Manasses who for­gate the Lord at liberty in his Pallace, could pray to him in prison and humble himselfe greatly, 2. Chron. 33. 10. 13. and in deede it was this liuely sense of miserie, which made the woman of Canaan earnest in praying, and importunate vntill shee had obtayned, Math. 25. 28. and not to stand vpon more proofes, this indeede is it, which will be effectuall and bring man to a knowledge of himselfe: therefore Ahaz is noted for a monster, and with a speciall Item (this is Ahaz.) who in the time of his tribulation did trespasse more, 2. Chro. 28. 22. The relation therefore of Liuie Liuius Decadis primae, lib. primo. which he maketh of Tullus Hostilius is memorable, who pined with long sick­nesse, when as well the fearcenesse of his stomacke, as the strength of his body, was abated, then vpon the sodaine yel­ded himselfe, to all, great and small superstitions, and filled the peoples heades with multitudes of religions, whereas be­fore he thought nothing lesse fitting a King, then to yeeld to ceremonies and sacrifices, as Numa his predecessor did, who deuised a set order of seruice to their Heathen Gods, and possessed the people with it. And we our selues know by our owne experience, that many in health and prosperity wan­tonly forget themselues, but if trouble come or sicknesse, then what teares, what confession, what promises, what desires! changed into Saints Grauamē cor­porale est medi­cameaspirituale. Vtilius est frangi languoribꝰ adsa­lutem, quam re­manere incolu­mes ad damna­tionem. Hugo l. 2. de anima. Ʋse., then nothing but Cupto dissolui & esse cum Christo, desire to be dissolued, and to be with Christ. Philip. 1. 23.

Although it were to be wished that men could so liue, as [Page 9] they might continue in a flourishing estate, yet because (illa Marcellinꝰ hy­storiae suae, lib. 5. qualitas vitae non tantum habet sensum) that condition is somewhat dull, and that there is in the Crosse, an adaman­tine and attentiue vertue, and a medicinable power against many soule—infirmities, therefore let vs submit our selues vnto Gods hand. 1. Pet. 5. 6. for Dauid of his owne expe­rience acknowledgeth a soueraigne benefit Afflictio est Medicina, [...] &. [...]. 2. Corinth. 12. 2. 2. Chro. 33. 11. 12 in it, when he said. It is good for me, O Lord, that I was afflicted. For now haue I kept thy Commandements. Psal. 119. 67. 71. Without this it is not possible for the hard harted man, to take out the lesson of repentance, S. Chrysostome In Psal. 114. vseth a prety similitude to this purpose. Quontam nos valde amat Deus, sinit affligi, &c. Mothers doe vse by visards and bug­beares, to fright their vnruly children, that so for feare they might runne to shroude them into their lappes, not willing hereby to hurt by discouraging the Infants, but to make them more willing to seeke their defence: so God desiring to winne vs fast vnto himselfe (being a true A louer of mens soules. Wisdom. 11. 23. louer of vs) doth permit that often times we be brought to some extreamity, that thereby we might be enforced to continuall prayer, and so leauing all other things, repose our selues vpon him alone. Therefore Eliphas gaue Iob good aduise in his great triall, to thinke the man blessed that was corrected? Iob 5. 17. for where no correction is of a father, there no adoption to bee sonnes, Hebr. 12. 7. therefore, 1. Pet. 4. 13. Thinke it not strange saith the Apostle for the fierie trouble, not strange for Gods children to haue trouble, for the Crosse is their legacie. Math. 16. 24. and all that will liue godly in Christ Iesus must suffer afflictions, where there is a generality without excep­tion, (all) a necessity without dispensation, (must suffer) a number without diminution (afflictions.) And a fitter word could not haue beene deuised, then to tearme it fire, to ex­presse the wholsome and medicinable Nicholaus de Clemangijs, libro de fructu rerum aduersarum. effects thereof, for first fire of it nature is light, and ascending, and hee neuer thought of rising to be at the table, who by hunger was not stirred vp from crouching at the troughe. Luc. 15. 16. Se­condly, fire heateth, and affliction maketh hote suiters for re­liefe. [Page 10] Aduersitas ma­gis auget deside­rium in Deū: sic semina messium gelu cooperta fer­tilius germinant: sic ignis flatu pre­miturvt crescat. Gregor. lib. 20. Moral. cap. 15. Ionat 3. 8. Thirdly, fire shineth to giue light, and trouble openeth the eyes, as in Nabuchadnetzer. Dan. 4. 31. Fourthly, fire softneth the hardest yron. No hart can but yeeld to be melted by tribulation, in this Pharao yeelded though but for a time. Yet yeelded, Exod. 9. 27. Fiftly, fire deuideth thinges of a contrary essence, and separateth the drosse from the pure Sub eoaē tor­mento non est idé virtus & vitium sub vno igne ru­tilat aurum, pa­lea sumat, &c. tantum interest non qualia sed quales quis (que) pa­timur. August. de Ciuitat. Dei. lib. 1. cap. 8. mettall: calamity is as great an artifi­cer. For in similitudine passionum, there is dissimilitudo pa­tientium, the wicked murmur and seeke to helpe themselues. 1. Sam. 28. 8. The godly are patiently obedient, as Iob 1. 21. Therefore let vs reioyce, though now for a season, if neede require, we are in heauinesse, &c. 1. Pet. 1. 6. 7. 8. 9.

Out of the deepe haue I called or cryed vnto thee, O Lord.

I Noted before that the holy Ghost did purposely vse a choice word, to expresse both the action which is prayer, and the person to whom it was to be directed, for hearing and helping. Now the Prophet himselfe the petitioner, doth plainly expresse the same. Naming from whom he expecteth reliefe: vnto thee O Lord.

God only therefore is in all distresses to be called vpon. Doctrine. The sacrificing of our soules, the bending of our knees. The lifting vp of our handes, the bedewing of our cheekes. The compunction of our harts is onlie due to him, appealing from the Throne of his iustice, to his mercy seate. And this is a golden chaine, not the counterfait, which is imagined of Lucianus in [...] siue [...]. Hercules. But pure and true, one end whereof is fastened to Gods eare. the other to our tongue, if we plucke he will heare. Math. 7. 7. And he alone, for,

First, he only knoweth the harts of all the children of men, and this Salomon maketh a [...] the ground of his praier. 1. King. 8. 39. And the Apostles. Acts. 1. 24.

Secondly, Inuocation is the chiefe part of his worship, therefore it is only to be performed to him, due by com­mandement, call vpon me in the time of trouble, and I will heare thee. Psal. 50. 15. and of this Libro áe Spir. sancto. cap. 12. Ambrose truly, we must [Page 11] worship nothing but God, and him onlie shalt thou serue. Math. 4. 10.

Thirdly, he only knoweth all, and hath mercy vpon all, therefore in euery place he heareth the petitions of his chil­dren, and will helpe them, for which cause the Church ad­deth this as a motiue of their prayer. And a reason of their hope. Doubtlesse thou art our Father, though Abraham be ignorant of vs, and Israell know vs not, yet thou O Lord, art our Father and our Redeemer, thy name is for euer. Esay 63. 16. Ecclesiastes 9. 5. and it is a worthie saying of De cura pro mortuis agenda. lib. ad Paulinum cap. 13. 14. 15. Augu­stine concerning the Saints departed. They doe not inter­meddle, either in taking knowledge of the matters or deedes of the liuing, or in helping them: the vnquiet life of the li­uing, doth not disquiet them being at rest.

Fourthly, wee must beleeue in God alone, therefore wee must pray to him alone, so the Apostle reasoneth. Rom. 10. 14 how shall they call vpon him on whom they haue not belee­ued? for none doth desire either fauour or helpe, but of those in whom hee reposeth trust to obtayne his request, As the blinde man in the Gospell prayeth vnto Christ to haue his eyes opened, because hee was vndoubtedly resolued of his mercy and power. Marke 10. 51. 52. for faith is requisite and necessary to true prayer, as the cause vnto the effect, for that praier only is pleasing vnto God, which proceedeth from faith, and that Nazienzene proueth by this argument the holie Ghost to bee God. [...]. Oratio de Spiritu sancto. Vide in eum locum Elia scholia. faith which is ioyned with prayer, therefore religious inuocation is due to none but to God: one in essence three in persons. The Father, Sonne, and holy Ghost, in whom we doe beleeue.

Fiftly, there is no example in all the Scripture, of the Saints, who haue made any prayer, either petitorie for ob­tayning of good thinges, or deprecatorie for the auoiding of euill, but only to God, so Iacob fearing Esau and his threat­nings. Gen. 32. 10. 11. Ezechias in his distresse. 2. Kings 19. 15. Iehosophat. 2. Chron. 20. 12. Paul. 2. Cor. 12. 8. The Apostles. Acts. 4. 24.

Therefore for conclusion for Hilarius. this point. It is sufficient that he doth heare our prayers, who is in nature most merci­full, [Page 12] in power Almightie: in helping most readie, and present in euery place, yet will be prayed vnto of vs, that he might heare and doe according to our petitions, yea farre exceeding aboue that either we can aske or thinke. Ephes. 3. 20.

Ʋse. From hence appeareth the error of Popish doctrine, which sendeth vs Bellar. de Ec­clesia triumphāte l. 1. c 15. Concil. Trid. Sess. vltima quae fuit. Anno 1563. Gentiletꝰ. Lombardus. l. 4. Distinct. 45. vnto the dead Saints, to obtaine by them all thinges necessary, not as the principall authours of benefits, but as secondarie Mediators and helpers with God, and hath no other foundation whereupon it is builded, being contra­rie to the written word, and vnknowne in the pure times of the Church, and vnheard off for many yeares; but from the peruerse imitation of the Heathen, who had their chiefe God whose maiestie they fayned to be so great, that he could not attend the businesse of all men, or vnto whom the baser sort might haue immediate accesse, and therefore had two other sorts of vnder Mediators Eusebiꝰ de prae­paratione Ruan­gelica. l. 12. &c. August. de ciuit. Dei. l. 8. c. 18. & in eum Ʋiues. Damones spirituall substances, and Heroes soules departed, who while they were aliue deserued well of men, and therefore now would haue a speciall regard of them and their suits. Or from the prluate surmises and o­pinions of men. As that of Origin. in Epist. ad Rom. lib. 2. Origen. If the Saints separate from the bodie, and are with Christ, doe any thing for vs and labour in our behalfe, as the Angels are ministring spirits for their sakes, that be heires of saluation, this is a mysterie to be laide vp among the secrets of God, not committed to wri­ting. Or the wonder of miracles, for when God did at the Monuments of the Martyrs worke sometimes miracles, to testifie the glory into which they were taken, against the contempt and reproch of the world, and also to strengh­then others in their holic profession: after the stormes of per­secution were calmed, some applied this to the making of prayers vnto them, and whereas yearely especially in the day of their suffering Dionisius Areo­pagit. Hier arch. Ecclesiast. cap. 3. Epistola Ecclesie Smyrnensis, apud Euseb. l. 4. c. 15. their names were publikely read, that the present age might be moued by their example, amongst o­ther thinges to liue godlie and die constantlie: vpon this oc­casion while the instructers slept, the enuious man sowed his tares, they were afterward frequented to obtaine their Hinc apud ve­teres Authores Graecos [...], & [...] pro rodemsumuntur. Pa­tronage. Or Nazianz. de laudibꝰ Gorgoniae [...]. Orat. 1. cont Iulianum de Constantino. [...] de Basilio [...]. Hiero­nimus in Epita­phijs Paulae & Nepolia [...]i. &c. from the Rhethoricall excursions of some of [Page 13] the Fathers in their Sermons, who had beene brought vp in the Vniuersity, and schooles of Eloquence, but with a clause of vncertaintie. Or bastard writings layed to the charge of the Fathers, which were neuer theirs, and the iust sentence passed against Vt Nazian. lib. de paenitentia. Cypr. vide Gra­tian distinct. 15. c. Sanct Roman. Missa Chrysost. August. sermones ad fratres in Eremo. &c. them. Or from the probability of humane reason, as men haue accesse to Princes, and great Personages, by meanes, therefore so must it be with God, for we so base ought not to thrust our selues into his presence: but In primum ca­put Epist. ad Romanos. S. Am­brose calleth this miseram excusationem, a pittifull excuse, and a non sequitur, the comparison will not hold. For Princes are men, and know not of themselues, to whom they may com­mit the common-wealth: their power, and presence, and vn­derstanding, is limitted, and they therefore must be helped by the information of others. But in God there is no defects, our best Spokesman vnto him, is a deuout soule, therefore that is a true confession of De visitatione infirmorum. lib. 1. cap. 2. Augustine: Tutius & iucundius loquor ad meuns Iesum, quam ad aliquem sanctorum Spirituum Dei. I speake with more safety and comfort vnto my Saui­our, then to any of the holie Spirits of God. Therefore vnto him alone, and by him, we must Ipse est Os no­strum, per quod Patri loquimur, est oculus noster, per quem patrem videmus, est dex­tra nostra, per quam nos patri offerimus. Quo nisi intercedente, nec nobis, nec sa­ctis, quicquā est cum Deo. Am­bros. lib. de. Isaac. cap. 8. put vp our petitions, he is that Angell with the golden Censer, and much odours, that offereth vp the prayers of all Saints. Apoc. 8. 3. for there is one God and one Mediatour betweene God and Man, euen the man Iesus Christ. 1. Tim. 2. 5. Therefore, since there is no precept in Scripture, commaundes prayer to Saints, no promise that God doth allow thereof, no example to war­rant the practise, it is not to be Non fuit cōsue­tum in veteri te­stamento, vt di­ceretur Sācte A­brahame, ora pro­nobis, sed solum. orabant homines illiꝰ tēporis Deū. Bellar. l. 1. de sact bealit. c. 19. Sal­meron in Tim. 2. disp. 8. §. non est, expressū in nouo testamento, de in­uocatione Sanctorum, quia durum id esset Iudaeis praecipere, Gentibus periculosum. receiued.

Further, these Saints either they be Gods or they be not. If they be Gods, who wil denie them that honour? but Gods they cannot bee, for there is one God Iehouah, and beside him no other else. Esay 45. 5. therefore, the worship that is due and proper vnto God, must not be giuen vnto them. Esay 42. 8.

Againe, it is most euident that many are put into the roule, and registred for Saints, to be called vpon, whose life was in­famous, and their blessednesse doubtfull. So that according [Page 14] to the old saying, their Reliques were worshipped on earth, whose soules did burne in hell: or neuer extant in nature, and of this sort were, S. Hippolitus, Longinus, George, Christo­pher, Katharine, Dominicke, Medarde, and other of the like stampe. Whose Legendes were written by Infidels, or by Heretikes as that of George, of Quiricus, and Iulitta his mo­ther. Euen by the confession of the Papists Melchior Canꝰ loc. com. l. 11 c. 6 Vugerius apud Balaeum de vitis Pontificum in Marcello 2. Cas­sander lib. consul­tationis. 1. c. 21. Baroniꝰ in notati­onibus ad Mar­tyrolog. de Chri­stophor. Aprilis 3. Ʋide Iohan. Rei­noldum de Rom. Eccles. Idolatria lib. 1. c. 5. sect. 22. 23. & seq. themselues, wherefore to conclude this point, that is a memorable place of S. Augustine, where Lib. 10. Con­fess. cap. 42. betaking himselfe vnto God, hee reasoneth in this sort: Whom shall I finde who may recon­cile me vnto thee? must I goe vnto the Angels? with what prayer? with what assurance? many indeauouring to returne vnto thee, and not able by themselues (as I heare) haue at­tempted these thinges and so fallen into the loue of curious visions, and deserued to be deceiued, for the Deuil did change himselfe into an Angell of light. But he must be the Mediator betweene God and Man, who had some thing like to God, something like to man, otherwise no Mediator. From which place these Correlaryes doe necessarily follow. First, that none can be Mediator betweene God and vs, but Christ a­lone, because none is both God and Man, but he. Secondly, such as seeke by Angels to be reconciled vnto God, or haue their prayers heard of God, may easilie be deceiued by the Deuill, who being a fiende of darkenesse, can transforme himselfe into an Angel of light. Thirdly, we are not to come vnto God by Angels, or the spirits or soules of men: But im­mediately by Christ, and by him to offer vp our prayers vnto the Father: Wherefore not to adde more testimonies of the Fathers, as Contra Colliri­dianos lib. 2. tom. 3. haeres. 79. Epiphanius, Apolog. cap. 30. Tertullian, Iustine In Dialog. cōt. Triph. Martyr, Chry­sostome Hom. 10. de pae­nitent. & in 15. Mat. de Cananae. and others. I end with that of the Apostle: Seing that we haue a great high Priest, which is entered into hea­uen, euen Iesus the Sonne of God, let vs hold fast our profes­sion, for we haue not a high Priest which cannot be touched with the feeling of our infirmities, but was in all thinges tempted like vnto vs, yet without sinne. Let vs therefore goe boldly vnto the Throne of grace, that we may receiue mercy, and finde grace to helpe in time of neede. Hebr. 4. 14. 15. 16.

Out of the deepe places haue I cryed vnto thee, O Lord: O Lord heare my voice, let thine eares attend vnto the voice of my prayers.

THere be in the originall two seuerall wordes, Iehouah, and Adonai. Iehouah is the proper name of the diuine essence, which alwaies [...]. was, is, and shall be. Apoc. 1. 4. and it signifieth the immutability and constancie of God, and therefore purposing to fulfill his promise made to Abraham, of deliuering his seede and posterity out of bondage. Gen. 15. 16. he thus speaketh to Moses, whom he had called to that worke. I appeared to Shaddai Gen. 17. 1. Gen. 28. 3. & 53. 11. Graeci vertunt. [...]. De nomine Ieho­uae. Ʋide Galati­num de arcanis Catholicae veri­tatis. l. 2. cap. 10. Angelum Caniniū de locis Hebraicis cap. 2. Fabrum Dodecamenon c. 1. Zanch. de at­tribut. l. 1. c. 13. Drusium de no­mine Tetra­grammato. Abraham, to Isaac, and to Iacob, by the name of Almightie God, but by my name Iehouah was I not knowne to them. Exod. 6. 3. 8. the meaning whereof is, as if hee should haue said, I did manifest my selfe to bee Al­mightie and All-sufficient, but in my name Iehouah was I not knowne, that is, I did not in deede performe that which in word I had promised, for I said that I would bring them out into the land of Canaan, they did not see this, but thou shalt see it, and this title shall be a memoriall vnto you, euen of my truth and my constancie: And hereof it is that so often in the Prophets, when either some especiall mercy is promi­sed, or extraordinarie iudgement threatned, there is added to it this name Iehouah, the Lord hath spoken it, as Ezech. 5. 17. Ieremie 31. 33. In which chapter being wholly promis­sorie concerning the new couenant of grace and free pardon of sinnes, which the Church obtayneth through Christ, it is repeated three and thirty times. And so speaking of Cyrus be­fore he was borne, whom hee had appointed to bee the in­strument of freeing his people, and sending them home a­gaine after seauentie yeares captiuity he, assureth it in this forme of wordes: And his victory ouer the King of Babylon. That thou maiest know I am Iehouah: Esay 43. 1. 2. 3. Adonai another name of God, importing his Rule and Dominion o­uer all, and his sustayning power, that he 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 [Page 16] 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 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 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 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: [Page 17] 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 Confessio breuis vitam at (que) 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 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 Ʋide 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 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 [...], 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, [Page 18] 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 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 the corrupti­on of weake flesh, which in afflictions, and vnder the waight and burden of the Crosse, murmureth against God, like Iobs wife. Iob 2. 9. and intermitteth prayer, as though it were to no purpose, to call vpon God to appease him being displea­sed. And in truth the holie Saints doe oftentimes finde in the extremities of trials, that their temptations are not only not lessened, but rather increased and more sharper, when they haue made petition for deliuerance or mitigation, and then euery moment of differring comfort, seemeth a deniall of helpe, as in Dauids complaints, how long? how long? Psal. 13. 1. 2. and some learned doe thinke, that Elias did then striue with the like temptation, when he said, heare me O Lord, O Lord heare me, 1. Kings 18. 37.

Such as doe feele Gods heauie hand pressing them, some­times Doctrine. perswade themselues, that he neither seeth their mise­ries, nor heareth their complaints, nor remembreth to shew mercy, and send deliuerance. So Iob 16. 17. If I crie, and he answere me, yet would I not beleeue that he heard my voice, for hee destroyeth mee with a tempest, and woundeth mee without a cause: for the bitternesse of the present suffering [Page 19] distafleth the sweetnesse of the comfort, and the whole Church of Iudah in that great desolation, mentioned 2. King. 25. 4. when I crie and shoute, he shutteth out my prayer. Lament. 5. 8. and Psal. 77. 8. 9. is his mercy cleane gone for euer? doth his promise faile for euermore? hath God forgotten to be mercifull? hath he shut vp his tender mercies in displeasure? And truly of all temptations, this is one of the greatest: therefore the Wiseman Pro. 18. 14. maketh this question which is equiualent vnto it, and in effect, a negati­on, A wounded soule, who can beare? it is too heauie a bur­then for the strongest shoulders. Vnder this, Cain dispaired, Gen. 4. 13. And Iudas oppressed with griefe, did hang him­selfe, Math. 27. 5. and became a dreadfull spectacle to the world. Acts 1. 18. And not long since Totam illam historiam Epi­stolis aliquot cō ­plexus est: Caelius Secundus. Francis Spira, after he had for feare denyed the truth, was so deeply wounded in his conscience, that he dyed in great discomfort, interpreting all the sweete promises of Gods mercy against himselfe: for a soule thus touched (without especiall grace) is skilfull in the owne accusation.

For the vse of this doctrine, none can be more profitable, Ʋse. then to consider what medicines God hath prouided against such a wound, in his word, which is the soueraigne healing balme, as Psal. 107. 20. necessary to be knowen: for often­times in great sicknesse, and other extraordinary crosses, weake and sinnefull men, priuie to their owne offences, and fearing the iust desert of them, come to this plunge. There­fore, for helpe in this case, first take hold of Gods generall promises of mercy, as, If thy sinnes be as red as Scarlet, I will make them as white as wool; if they were as blood, they shal be as snow. Esay 1. 18. Further, As I liue, saith the Lord, I will not the death of the wicked, but that he should turne from his way and liue. Ezech. 33. 11. Thus God hath pro­mised mercy, and if it be not enough, hath O faelices quo­rum causa iurat. Deus, O miseros sinec iuranti ere­dimus. Tertull. de patientia. sworne it, that so by two thinges immutable, in which it is impossible hee should lie, we might haue strong consolation. Heb. 6. 18. Thus did Paul receiue comfort, by applying the generall par­ticular to himselfe, and hath left an example of that heauenly [Page 20] Art, to the faithfull for euer, in that notable speech: This is a true saying, and worthy by all meanes to be receiued, that Christ Iesus came into the world to saue sinners, of whom I am the greatest; notwithstanding for this cause was I recei­ued to mercie, that Iesus Christ should first shew on Paulus ex per­secutore Christia­norū, Christi an­nunciator factus est: vtilitas huius rei gesta haec est, quanc ipse cōme­morat, dicit enim ab hoc sibi veni­am datam, &c. vt nemo de se desperet qui sue­rit magnis pecca­tis inuolutꝰ. &c. August. serm. de cōuersione Pauli. Ʋide illius insig nem de hac ma­terid tractatum in serm. 10. de bis ipsis verbis Apost. Sic Tantus Deus.Tantum vt da [...]et filium.Tantillos mundūTalesGratis. quareDilexit. me all long suffering vnto the example of them, which shall in time to come beleeue in him vnto eternall life. 1. Tim. 1. 15. 16. for indeed he came to seeke and to saue that which was lost. Luc. 19. 10. and calleth vs with an assurance of reliefe. Math. 11. 28. therefore let vs goe with boldnesse vnto the Throne of grace, not doubting to obtaine fauour in the time of need. Hebr. 4. 16.

Secondly, consider the price by which you are redeemed, it is not gold or siluer, but the precious blood of Iesus Christ, a Lambe immaculate, and without spot. 1. Pet. 1. 18. whom God of especiall fauour gaue for vs, and therefore the Euan­gelist k vttereth this with a note of admiration and wonder, So God loued the world, that hee gaue his only begotten Sonne, that all that beleeue in him should not perish, but haue life euerlasting. Ioh. 3. 16. and here in appeared his loue, not in that we loued him, but he loued vs first, and gaue him­selfe a reconciliation for our sinnes. 1. Iohn 4. 10. for then we were weake sinners and his enimies. Rom. 5. 7. 10. hee will not lose them, Hic est feuctus orationis Christi pro crucifixori­bus, Luc. 23. 34. Aug. in psal. 93. & sanguinē quē fuderunt saeuien­tes, biberunt cre­dentes, & facti sunt sequētes, qui erant persequen­tes. Idem de S. Stephano ser. 4. Hae sunt primitiae quas Petrus Deo obsulit. whom he hath so dearely bought; for euen those are washed with that blood of Christ, which they shed, l as Acts 2. 37. and therefore euery Christian must grow to that resolution, that he be perswaded that neither death nor life, nor Angels, nor Principalities, nor Powers, nor thinges present, nor thinges to come, nor heighth, nor depth, nor a­ny other creatures shall be able to separate him from the loue of God, which is in Christ Iesus our Lord. Rom. 8. 38. 39.

Thirdly, set before your eyes the examples of sinners, whom God hath receiued into fauour, as Adam resisting, and laying the imputation of his transgression vpon God [...] peccati in Deum: haec vna nobiscum nata est Rhetorica. himselfe. The [...]. Dorotheꝰ doctrina prima in Orthodoxographia. woman whom thou gauest, hath deceiued [Page 21] me: yet vnto him neuer asking was preached the Gospell, that the seede of the woman should breake the head of the Serpent. Gen. 3. 15. Dauid obtaining pardon after his adul­terie and murther. 2. Sam. 12. 13. Manasses prayer heard, who had filled Ierusalem with innocent bloud, and done euil aboue the abhominations of the Gentils, and to anger the Lord Non horruisti confitentem la­tronem, non Ca­naneam suppli­cantem, non la­chrymātem pec­catricem, non de­prehensam in a­dulterio, non se­dētem in Telonia non supplicantem Publicanum, non negantem Disci­pulum, non perse­cutorem Discipu­lorum, non ipsos crucifixores tuos. In odorē horum currimus. Bern. serm. 23. in Can­tic. sol. withall. 2. Chron. 33. 6. 10. 13. And Peter conuer­ted by the gracious eye of Christ looking vpon him: whom he had denyed, sorsworne, and banned, and cursed, that he knew him not. Luc. 22. 61. so that he went out and wept bitterly. Math. 26. 75. and so watred the dryed roote of faith, with a shower of Oculus miseri­cordiae, beatus o­culꝰ, calefecit cor frigidū, accendit in amorem, illu­minauit, vt vi­deat homo, seruatorem & errorem suum, Gelicidium pectoris liquesecit, & in aquas amaritudi­nes & deuotionis conuertit. Georgius Wirts in Harmonia Euangelij. teares, and this acceptance of sin­ners is notably laid out in the Parable, where the Father, euen the God of heauen, receiueth his prodigall Sonne, our elder brother Ʋelociter, amanter, honorificè, laetanter. Ʋide Nicholaum de Clemengijs, serm. de filio prodigo. returning (as the Diuines obserue) speedily; for when he was a farre off he ranne vnto him louingly, he im­braced and kissed him honourably, he put the best garment vpon his backe, a ring vpon his finger, and shoes vpon his feete, and ioyfully; for then he called to eate and to be mer­rie. Luc. 15. 20. 21. 22. 23. And these thinges are written for our learning, that we through patience and comfort of the Scriptures might haue hope. Rom. 15. 4.

Out of the deepe places haue I called vnto thee, O Lord: O Lord heare my voice, let thine eares attend to the voice of my prayers.

THere be two words, here which the Fathers Gregorius Ma­gnus in hunc locum. haue di­ligently examined, the one the Verbe of the Preterper­fect Tense, I haue called. Wherein is commended vnto vs perseuerance, that we leaue not off, if at the first we be not heard; for God will be intreated, he will be compelled, he wil be ouercome by importunity: and this forceable Tertull. in A­pologetico. c. 39. Grata Deovis. meanes he liketh well, when he is as it were besieged and driuen into [Page 22] a straight by our petitions, and therefore he saith, that the Kingdome of God suffereth violence, and the violent take it by force. Math. 11. 12. The other is prayers, in the plurall number, not one, but many: for if God heare not at the first, the second, or third time, yet at the last he will come gratior, quo tardior: Recompensing his slacknesse with the increase of his comfort.

Therefore, we must not appoint God his time to helpe vs, Doctrine. as he in the Gospel who must needes haue Christ goe downe now, and heale his [...] The Lieftenāt or Presidēt, for the Romayne Emperour who kept his garisō in Capernaum: Cuiacius in No­nell. primum. Sonne. Ioh. 4. 47. but continue in praier, Luc. 18. 2. A memorable example in the woman of Canaan, who would take no nay, who withstood those two great ex­pulses and temptations, of indignity, the bread must be giuen to the children, not to Ʋera fides [...]. Chrysost. homil. 2. in Epist. ad Heb. dogs, and of particularity, (he was sent to the lost sheepe of the house of Israel, not to the Gen­tils,) and at last obtained more (euen a commendation of her faith,) then shee desired, and her Magna est fidei virtus, vincit in­uincibilem, ligat omnipotentē, de­prehendit ignota comprehēdit im­mania. Leuatur ad mensam, quae se sub mensa lau­dabili, et prouida humilitate deie­cit. Chrysologus sermone 100. request. Math. 15. 28. And this is it which the Apostle calleth striuing in prayers with God. Rom. 15. 30. for if we will haue the blessing, we must wrastle as Iacob did, and neuer leaue our hold vntill we obtaine. Gen. 32. 26. which is expounded by the Prophet to be with prayer and teares: one moueth, and the other com­pelleth. Osea 12. 4. for oftentimes he doth not giue present comfort to his deare children, and that either because hee would keepe them in spirituall health, as Paul after his ta­king vp into the third heauen, had a minister of Sathan to buffet him, and though he prayed thrice often and earnestly to be deliuered, yet could not obtaine, but only had this ans­were, My grace is August. tract. 73. in Euang. Iohannis. sufficient. 2. Cor. 12. 9. Non facit volunta­tem, vt faciat sanit atem, or that when it commeth we might know, and so acknowledge that it is not ours, but his, as the Israelites doe. Psal. 124. 1. or to make triall of their con­stancie, as he did Abraham, when he was euen at the very act of sacrificing his Sonne Isaac, before the Lord shewed any the least suspicion of his Mortuus vide­batur pater quodammodo, mortuus iam filius, vter (que) vitā voce Angeli recipit: Nissenus in oratio­ne habita in funere Pulcheriae. deliuerance. Gen. 22. 11. 12. or to [Page 23] kindle their zeale in prayer, as it was with Moses at the brincke of the red Sea, inter gladios & fructus. Exod. 14. 9. oftentimes the dore is shut, that we might be inforced to knocke the Chrysost. hom. 24. in 7. Matth. lowder. Math. 7. 7. or to increase their ioy, so was it more for the honour of the three children, to be kept in the fire, then to haue beene kept from it. Dan. 3. 27. There­fore to conclude, a Qui vult Deo seruire, oportet eum credere in­uisibilia, sperare dilata, amare Deum se contra­rium ostendentē, & in finem per­seuerare Luthe­rus. Christian must beleeue thinges vnseene, hope for thinges delayed, loue God although hee seeme to deale as an enimy, and perseuere vnto the end. For the afflicti­ons which God sendeth, they be the roddes of a father corre­cting, not the sword of a Iudge punishing. 1. Cor. 11. 32.

Ʋse. Seing such is the comfortable issue, and preuailing power of constant prayer, and we so weake to continue in the same, for euen he that made offer to die for Christ, could not watch with him one houre. Math. 26. 40. 43. and most men in all holie actions are not vnlike the new moone, which shineth in the first part of the night, and leaueth the rest in darkenesse, make faire onsets at the first, but soone glue ouer: therefore the best vse of this doctrine is to consider a few motiues which may strengthen our fainting spirits in the performance of this dutie: as amongst many, these.

First, the Commandement, as that to the Church of Thia­tira, commended for her loue, and seruice, and faith, and workes, yet hold fast till I come, saith Christ. Apoc. 2. 25. and in particular, Pray continually. 1. Thess. 5. 17. for in deferring, God doth not denie but commend his gifts, that we should aske great thinges Si non statim exaudit Deus, ad horam, non con­temnit querente, sed excitat peten­tem. Aug. tract. 6. in 1. Epist. Iohan. earnestly.

Secondly, the practise of the faithfull, who at the last finds desired successe, as Ioseph after many yeares is deliuered out of prison. Gen. 41. 14. euen in his appointed time. Psal. 105. 19. Israel long groneth vnder the burthen of Aegypt 430. yeares, cryeth vnto the Lord and obtaineth freedome. Exod. 12. 41. therefore as the eyes of a seruant waite vpon his Ma­ster, and the eyes of a maiden vpon her Mistris, so let our soules waite vntill the Lord will haue mercie. Psal. 123. 2.

Thirdly, and lastly, the reward is to be considered, of which it is said, that he that continueth vnto the end shall be saued. [Page 24] Math. 10. 22. and this obtayneth the desire. Luc. 11. 8. so Marie Magdalena while shee standeth weeping Magdalena cursu & recursis voce & ciulatis Dominum suum, quem sublatuins credidit, arden­tissime quarit, & inuenit quē quae­siuit anima cius. Quaeramus & nos Christum ex fide, astabit no­bis, licet non illico euni agnouerimꝰ, praesentissimus. Georgius Wirth in Harmon. E­uangel. A monumēto do­mini recedentibꝰ Discipulis non re­cedebat, ergo so­la vidit, quae re­māserat, vt quae­reret, quia nimi­rum virtus boni operis est perse­uerantia. Grego­rias Magnꝰ hom. in Euang. 25. at the se­pulchre, and continueth, findeth that which shee sought. Iohn 20. 11. and in deede without this perseuerance, no ver­tue is crowned. Many runne, but one getteth the garland, he that continueth and commeth to the Goale: therefore, let vs take the rule of the Apostle, so to runne that we may S. Paul allu­deth to those Games, which vvere yearelie celebrated no the neck of [...] or Isthmos, wher vpō Corinth was situated, and therefore well knowne to this people. ob­taine. 1. Cor. 9. 24. and neuer despaire of mercie; for he that commandeth the dutie, hath promised the reward. Therefore are they conioyned, seeke and yee shall finde, aske and yee shall haue, knocke and it shall be opened vnto you. Math. cap. 7. vers. 7.

Let thine eares attend vnto the voice of my prayer.

The word here translated prayer, is of speciall force, for it doth not signifie simply a prayer, but a prayer for grace, for pardon, and forgiuenesse of sinne, as in the supplication of Salomon. 1. Kings 8. 30. Iere. 3. 21. and else where; so that it concludeth a secret confessing and acknowledging, that it was sinne which had plunged him in this depth.

It is mans wickednesse, therefore which procureth Gods iudgements. It is said of Sodome that their sinne cryed to heauen. Then the Lord rained from the Lord from heauen, fire and brimstone. Gen. 19. 24. a strange punishment for a strange offence, and yet answerable vnto the same, as the Fa­thers haue obserued. Heate of fire reuenging the heate, and the stinch of Cum carnis scelera punire decreuit Deus, in ipsa quatitate vltionis, notauit maculam criminis, qui ita (que) ad peruersa desideria, ex carnis faetore arserant, dignum fuit vt simul igne & sulphure perirent. Sulphur quippe faetorem, & ignis ardo­rem. Gregor. Magnus Moral. lib. 14. cap. 10. & Alcuinus in quaestionibus in Genesin. brimstone, the filthinesse of their lust. God made Siloh desolate, but sheweth the reason, it was for the sinnes of the inhabitants. Iere. 7. 12.

God threatned the house of Elie, in most feareful manner; it was caused, for that he saw his sonnes ranne into a slander, and he stayed them not. 1. Sam. 3. 13. The Gentils were de­liuered vp into a reprobate minde, to doe those thinges that Doctrine. were not conuenient, not to regard themselues; a due re­uenge, [Page 25] for they regarded not to know [...], &c. God. Rom. 1. 28. And not to stand longer in confirmation of a point so appa­rant, for none is ignorant, that the euill of sinne bringeth the euill of punishment, and as the one increaseth, so doth the o­ther: and therefore, in the dreadfull Catalogue after the enu­meration of many and great iudgements, if men goe on so stubbornely, the Lord hath in store his foure seauens of plagues, and after them an endlesse number, to powre vpon the disobedient. Leuit. 26. 21. 24. and neuer cease vntill they be destroyed, and cleane rooted out. Deut. 28. 45. 63. therefore. Psal. 32. 10. many sorrowes shall come to the wicked, where it is worthy the noting, that the punishment is in the plurall number, the Multa flagella sunt improbo. Ʋse. person in the singular.

First, let this be an admonition vnto vs, carefully to auoide sinne: for such is the subtiltie of our aduersarie in seducing, such is our weakenesse in resisting, that he wil soone bring vs from one offence, to many, from the lighter (if any can bee light, which is committed against the infinite and eternall God) vnto the greater. And this is apparant, not only in the wicked, as Cain, in whom when the griefe of the acceptance of his brothers Which he per­ceiued by a vi­sible signe, of fire descending from heauē vp on it. Paulus Phagius in Para­phrasi Chaldaica super Genesin. And this God vsed as a token of acceptance. 1. Chron. 21. 26. And hence is that forme of prayer vsed by the prouerbe, Psal. 20. 3. Odoretur omnia munera tua, & holocaustum tuum in cinerem redigat. sacrifice was setled in his heart, it brought forth wrath: wrath desire of reuenge: this desire a plotting of meanes how to effect it, and so neuer ceased, vntill he had imbrued his handes in innocent blood. Gen. 4. 4. 18. but e­uen in Gods deare children.

For Dauid walking daylie vpon the toppe of his house, his eyes (the first instruments of lusts) behold the beauty of a woman, his hart desireth, his tongue craueth, and his bodie committeth vncleannesse. 2. Sam. 11. 2. 3. 4. Sic venit, vidit, victus est. If such a Cedar were so soone shaken, how shall the Reedes be able to stand against the tempest? Wherefore let vs take that caueat of the Apostle: Be sober and watch, for your aduersarie the Deuill goeth about like a roaring Lyon, seeking whom he may Deseribitur Diabolꝰ a potentia quod Leo, ab odio & ira quod rugiens, a [...], obambulat, a saeuitia, quaerit quem diuoret. Stigelius in 3. part. locorum com. Melanch. titulo de cruce & calamitatibus. deuoure, 1. Pet. 5. 7. 8. And with­stand [Page 26] him at the first. Ephes. 4. 17. and auoide all occasions: for blessed is the man that hath not walked in the counsaile of the wicked, nor stoode in the way of sinners, nor sit in the seate Est bic Psalmus quasi Epistola de­dicatoria Spirit. Sanct. ad lectio­nem Scripturae hortantis. of the scornefull. Psal. 1. 1. 2.

Secondly, by this also we are taught what a fearefull thing it is, to fall into the hands of God by displeasing him, for hee is slow to anger, but great in power, and who can stand be­fore his wrath? Nahum. 1. 3. 6. the fiercenesse whereof ap­peareth; In the generalitie of his punishment; for so all flesh perished in the floode, because all flesh had corrupted their wayes. Gen. 7. 23. In the sharpnesse and extremity thereof; so Iohoram who would by no meanes be reformed, was at the last strooken incurably, so that after the end of two yeares, his guts fell out, and hee dyed of sore diseases. 2. Chron. 21. 19.

In the speedie and swift execution: so while the word was in Nebucadnezars mouth, vaunting of himselfe, he was de­priued of vnderstanding, thrust out to liue among the beasts. Dan. 4. 30. and [...] Amens & insanus factus, non conuersus in bestiam, sed be­stiarum socius. Vide Pierium in Hieroglyphicis l. 9. Hunc Strabo vocat. lib. 15. Geographiae suae, [...]. Hunc Regem è Graecis praeter Strabonem nul­bis nominat Ca­saubonus in Stra­bonem. in the multitude of his instruments, by which he taketh vengeance of the disobedient. Angels Psal. 78. 49. Men. Ier. 13. 14. Brute beasts. 2. Kings 17. 25. The elements of the world: water choaked Pharao. Exod. 14. 28. the aire fought against the Cananits. Iosua 10. 11. The fire consumed Ahazias messengers. 2. Kings 1. 10. The earth swalloweth vp Corah, Dathan, and Abiram. Num. 16. 32. Besides sicknesse wasted Herod. Acts 12. 23. Hunger pined the rebellious Israelites, so that the tender woman eate her children of a spanne long. Lament. 4. 5. 10. The sword is the reuenger of the couenant. Leuit. 25. 26. And these or the like iudgements, none can escape. Psal. 139. 15. Therefore let vs take the admonition from the Lords owne mouth. O consider this, you that forget God, lest I teare you in peeces, and there be none that can Piae matris haec verba sunt, nam nos non tradit iudicio Deus, sed tanquam suasione & ad­monitione corrigi debent, metu coercet & continet. Chrysost. in illum locum. deliuer you. Psal. 50. 22.

If thou, O Lord, straightly markest iniquitie, O Lord, who shall stand? but mercy is with thee, that thou mayest be feared.

IN these wordes are set downe two reasons of Dauids ear­nest prayer, the first taken from the consideration of sinne in him selfe and others: the second from the respect of Gods mercie. In the sinne the points: first, the quality of it, (Ini­quitie.) Secondly, the subiect (all:) therefore who shall stand by way of interrogation, including a negatiue, that none can stand. Thirdly, the effect, euen the reuenging wrath of God, If he should marke it straightly. In the mercy also there bee three branches: first, a free gift without desert (mercy:) se­cond, where it is, not in man but God (with thee:) the third, the end thereof why it is bestowed, that thou mayest bee feared.

If thou, O Lord, straightly markest iniquitie.

There is in this place a secret preoccupation, for either God who knoweth all our secrets, or else our owne consci­ence might obiect in this sort, Thou art a sinner, and there­fore deseruedly cast into these extremities, how therefore should God heare thee? nay, why rather should he not con­sume thee in his displeasure? for this marking here spoken off, is to be vnderstood according to the rule of Gods iustice, and that both in respect of the iudgement, and the punishment. Of iudgement, wherein our sinnes and offences are examined according to the prescript of the law, to which no flesh, in regard of naturall corruption, can be answerable: of punish­ment, when God doth lay mens sinnes to their charge, and according to his iustice afflict them; for before him all men are offendors and guiltie, and bound to suffer the punishment of their transgressions. To this the Prophet answereth, first, by a concession, acknowledging, if God would deale summo iure, according to rigor and strictly, that then none could be saued; if thou straightly markest iuiquitie, O Lord who can stand? Secondly, by a correction of speech; but with thee is mercy: that is, thou doest not in extremitie weigh our sinnes, but pardon them, for thy rich mercie in Christ. For neuer any [Page 28] of the Fathers or Patriarkes, found Gods fauour, but in the promised seede. Gen. 3. 75. and therefore Daniel intreateth it for the Lords Messiam pro­missum, quem fe­cit Deus Dominū & Christum Act. 2. 36. codem ar­gumento vtitur Ecclesia psal. 80. 15. 16. Polanus in illum locum Danielis. sake, in the distressed time of captiuitie. Dan. 9. 17.

Doctrine. Sinne, and the conscience of sinne, hindreth our prayers: conscience of sinne, that knowing our owne guiltinesse, we dare not present our selues before God, for as Bernard truly Duobus modis impeditur oratio peccatoris, vel nulla, vel nimia luce, nulla luce illustratur, qui peccata sua nec videt, nec confi­tetur: nimia luce obruitur, qui ea tanta videt, vt de indulgetia de­speret, horum neuter orat, &c. Iusententijs. speaketh, the prayers of a sinner, are hindred two wayes, vel nulla, vel nimia luce, by too much light, when he is ouer­whelmed and dusted with the sight of his offences, and be­holdeth them so great, that he despaireth of mercy and par­don: so was it with Cain, when arraigned and conuicted, he cryeth out, My sinne is greater then can be forgiuen. Gen. 4. 13. And with Iudas, when he saw what he had done in be­traying of innocent bloud, he went and hanged himselfe. Math. 27. 5. By no light, when a man doth neither know nor acknowledge his sinnes, and therefore is not a suter for fauour. Such a one was the Pharisie in the Gospell, blinded with the loue of himself, who beginneth with his gloria patri, in fleede of a miserere: and seeth no faults in himselfe, but thinketh that God was beholden [...]. Basilius Isauri­ensis sermon. de Pharisaeo & Publicano. to him. Luc. 18. vers. 13. and such call not vpon God. Psal. 53. 4. Sinne, when men guiltie to themselues doe imagine that the Lord will not re­spect them, for he heareth not sinners. Iohn 9. 31. such as be prophane, and runne into all kinde of wickednesse with­out remorse, and indeede their prayers are abhomination. Prouerb. 28. 9. and of such doth God speake: When you shall stretch out your hands, I will hide mine eyes from you, and though yee make many prayers, I will not heare: adding the reason, For your hands are full of blood. Esay 1. 15. There­fore shall you obserue it in the Scripture, that the faithfull al­waies before they powre forth their harts vnto God in peti­tions, they humbly confesse their sinnes 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 [Page 29] 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, Ʋse. 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 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 [...]. 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 Eiaculationes de his Augustinꝰ in Epistola 121. ad Probam. called dartings: for being sent from a religious soule, they flie swiftly, and [Page 30] 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 Nunquam ca­ret suo fructu verbi predicatio, vis cōpunctionis poros cordis ape­rit, & pēnas vir­tutū fundit cum (que) 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 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 [Page 31] 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 Fulgentius E­pist. 7. ad Ve­nantiam. so good and mercifull, as he is Al­mightie and infinite: but the mercie of the Almighty cannot be ouercome, and the goodnesse of the infinite hath no end. Doest thou stand in doubt of his gracious will towards thee? why, his wil is that all men might come to the knowledge of the truth, that so they might be saued. 1. Tim. 2. 4. neither will he the death of a sinner, but rather that they should re­turne and so liue; and this hath he assured by his oath. Ezech. 33. 11. And when he is inforced and striketh, yet doth hee not deale with vs according to our sinnes, neither reward vs according to our offences, but as a father doth pittie his chil­dren, so doth he vs. Psal. 103. 10. 13. whetting the sword of his iustice, in the oyle of [...]. 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 [Page 32] 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 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 [...]. 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 [Page 33] 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 Lutherꝰ in 19. caput Genescos. him in his teares. Gen. 19. 35.

[Page 34] 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 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 Generalis est humano generi triplex miseria, &c. Nam & fa­ciles sumꝰ ad se­ducendum, debi­les ad operādum, 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 pleasure. Philip. 2. 13.

First, therefore no man is to be taken for an absolute pat­terne Vse. of life, for there is none iust in the earth that doth good, and sinneth not. Eccles. 7. 21. That Zacharie who is said to walke in all the commandements of God, distrusteth the pro­mise, and hat his In ipso tempore placationis offen­dit: Ʋocē cum vocem percipit, amittit. Tacult pater vocis. Chry­sologus, serm. 86. & 88. mouth closed vp vntill the time of per­formance. Luke 1. 20. None is wise without errour, Eliah is deceiued and reproued, he was not alone, there was seauen thousand in Israel, who had not bowed their knees to Baal. 1. Kings 19. 10. Therefore, in the case of imitation, the great [Page 35] Apostle speaketh of himselfe, conditionallie with an excepti­on: be yee followers of me, as I am of Christ. 1. Cor. 11. 2. of Christ absolutely, be yee followers of Christ as beloued chil­dren. Ephes. 5. 1. for as he was the perfect price of our re­demption, so is he the vnspotted example of our life: there­fore, we must listen to that his speech, Discite à me, learne of mee. Math. 11. 29.

Secondly, Quia patres instruunt non modo cum docent, sed & cum errant, as Ambrose speaketh, lib. 1. de Abrahamo c. 6. The Fathers are our instructors, not only by their doctrines, but also by their errors: and Justi supplan­tatio mihi caute­la. Iusti naufra­gium, sit pecca­tori stabilior por­tus. Chrysost. in Psalm. 51. the fall of the great ones, is the feare of the lesser. Let vs learne hereby humility and wa­rinesse, to keepe our hearts diligently. Prouer. 4. 23. that an euill thought lodge not with vs all night. Ieremie 4. 14. And set a watch before our lips. Psal. 41. 3. That no cor­rupt speech come from our mouthes. Coloss. 3. 8. And in the whole course of our liues walke warilie, redeeming the time. Ephes. 5. 15. and so worke forth our saluation in feare and trembling. Philip. 2. 12. For as Austen Homilia. 23. trulie speaketh, there is no sinne that any man hath committed, which euerie man may not fall into, if he doe not direct and gouerne, of whom man was first made; therefore we haue euer neede of that prayer, Teach me thy waies O Lord, and I will walke in thy truth, knit my hart vnto thee that I may feare thy name. Psal. 86. 11.

Thirdly, let vs not murmur or be impatient vnder the rod of afflictions: but acknowledge that our crooked nature re­quireth such corrections. This Daniel confessed, we haue sin­ned, we haue transgressed, and to vs belongeth nothing but shame and confusion of face. Dan. 9. 8. I will beare, saith Micah, cap. 7. 9. the wrath of the Lord, because I haue sin­ned against him. And this made Eli so patient at the dread­full newes, concerning his house and posterity, when he said it is the Lord, let him doe what pleaseth him. 1. Sam. 3. 18. And that of Mauritius the Emperour Zonaras Anna­lium tom. 3. Cedrenꝰ & Gly­cas Annalium. lib. 4. is memorable, who when he was dispossessed of his Throne, by his seruant Pho­cas, at the death of his fiue Sonnes who might haue succee­ded, [Page 36] and his selfe readie to follow in the same way, in humble submission to the diuine prouidence, vttered that of the Pro­phet. Psal. 119. 37. Iust art thou O Lord, and righteous are all thy iudgements: and thus ought we to learne to submit our selues vnder Gods hand. 1. Pet. 5. 6. for we haue had the fathers of our bodies, which corrected vs, and we gaue them reuerence: should we not much rather be in subiection vnto the Father of spirits, that we might liue? Hebr. 12. 9. Therefore, let vs apply that to our selues, that Eliphas doth aduise Iob in all his extremities; Blessed is the man whom God correcteth, therefore refuse not thou the chastising of the Almightie. Iob 5. 17. Who shall stand? This interroga­tion is equiualent to a negation, that none can stand; but this manner of speech is more forceable, it is a kinde of ar­raignement, it worketh vehement passions in the minde, therefore so often vsed in Scripture.

As God vnto Adam, vbi es? where art thou? what hast thou done? hast thou eaten of the forbidden fruit? Genes. 3. 9. 10. 11. And to the wicked one, Why takest thou my words in thy mouth, whereas thou hatest to be reformed? Psal. 50. 16. And it is noted by Plutarch, that In Ciceronem. when Tullie made his Oration for Ligarius, who had taken armes against Caesar, and vrged the matter with his often and continuall interro­gations, that he changed his colour, as often as the other his speech; and was so affected that the supplications which hee held, sell out of his hand, and he pardoned his enimie, though before he was otherwise resolued.

But what should I seeke proofes? It is most excellent of Paul, that when he pleaded for himselfe, and challenged King Agrippa, with this question: Beleeuest thou the Pro­phets? he so wrought vpon his affections, that he could not contayne, but acknowledged that he was almost perswaded to Tātam ex Spi­rit. Sanct. victri­cē sapientiae gra­tiam habe [...]at, vt ipse iam Iudaeo­rum Rex Agrip­pa diceret, parum ab est quin me fecetis Christia­num. Cyrillus Cateches. 17. be a Christian. Acts 26. 27. 28. And so in this place it is more to say, Who can stand? then, none can stand, though all one in sense and meaning: for it is a challenge to all men ge­nerally, and to euerie one in particular, if any dare stand forth and pleade not guiltie. Wherefore it is thus much as if he [Page 37] should haue said, O Lord I haue sued vnto thee for mercie and pardon; for all men are defiled with sinne, and can bring nothing into thy sight but their vncleanenesse: and therefore if thou shouldest execute thy wrath in iustice, as thou migh­test, none could vndergoe the same, but must needes be con­sumed. And indeede it is one thing to please our selues, ei­ther in our owne conceit, or through the bewitching flatte­ries of other men; and another to stand at Gods iudgement seate. So it is reported of Arsenius, that lying vpon his death­bed three dayes together, much cast downe and affrighted, he answered his friends, who loued him for his comfort, that he needs not to feare, since he had led such a holie and vn­spotted life: In truth I feare, for Lutherus in hunc Psalmum. Gods iudgements are not as mens.

Then let vs learne from hence, That all are sinners and doe Doctrine. stand in state of condemnation, if God should deale with vs according to his iustice: it is the acknowledgment of the great King, there is no man that sinneth not. 1. Kings 8. 46. And of the great Apostle concerning himselfe as well as o­thers, And we also were children of wrath by nature. Ephe. 2. 1. 2. 3. And the great Prophet, To vs belongeth nothing but shame and confusion of face. Dan. 9. 8. Therefore, Enoch taken vp 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 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 [Page 38] 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 Ʋse. Moone receiueth from the Sunne 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 [Page 39] 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 Tolle omnes Principes & iu­dica, & occide cum qui reus est. &c. Ʋide 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 [...]. Nilus. shine, as to God to pardon. From hence then we may obserue a doctrine worth our remembrance: for the Scripture as Chrysostome Hom. 21. in Genesin. speaketh, contayneth in it great [Page 40] 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 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 August. de Hae­resibus cap. 88. Pelagians, who suppose that they can purchase grace by their owne workes and saluation: [Page 41] Semipelagians who attribute their conuersion, partly to grace, partly to their owne power; The Schoolemen Aquinas 1. 2. q. 114. art. 3. Reineriꝰ in sum. in verbo Meritū. 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 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 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 August. lib. 20. cōtra 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 [Page 42] 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 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 Oculo miseri­cordia: oculi Do­mini erant vt flamma ignis, Petri vt glacies; ergo intuitus Do­mini resoluit eū, non potuit Petrus in negationis te­nebris manere, quom lux mundi respexit. Geor­giꝰ 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) [Page 43] 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 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 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 Ʋse. saluation, and pardon of our sinnes, for it dependeth on God who in his nature is vnchangeable. Malach. 3. 6. And so be [Page 44] 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 Tria considero in quibꝰ tota mea spes consistit, cha­ritatem adoptio nis, veritaiē pro­missionis, potesta­tem redditionis: murmuret iam quantūcum (que) 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 [Page 45] 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 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 Franciscus Iu­nius in illū locū. 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 [...] red­ditur in nouo Te­stamēto 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 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 [Page 46] 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 [...] Clemēs 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 Dicit Paulus vnic ui (que) agreto, & dese despera­re volenti, qui curauit me, misit ad te, & dixit mihi, illi desperāti vade & dic, quid habuisti, quid in te sanaui, quàm 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 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 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 [Page 47] Augustinus. Gregoriꝰ Magnꝰ Innocentius 3. in hunc Psalmū.: 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 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 Ʋim 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 [Page 48] 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 Via regni, non causa regnondi: Bernardꝰ 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 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 [Page 49] 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 [...], Socrates Histor. lib. 1. c. 8. Chri­stians life is faith and good works, and a resemblance [...]. 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 Epist. lib. de­cimo. Epist. 97. Summa haec vel culpae vé erroris, stato die ante lu­cem conuenire, carmen (que) Christo quasi Deo dicere, se Sacramēto nō in scelus aliquod obstringere sedne furta, ne latroci­nia, ne adulteria committerent, ac fidem fallerent. Ʋide Tertullian. Apologia, cap. 2. writeth of them, vnto the Emperour Traian: & Tertullian Innocētiā 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 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 Jsidorus Pelusio­ta, lib. 1. Epist. 427. the beholders.

Ʋse. 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 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 [Page 50] this, you that forget God. Psal. 50. 16, 17, 18. For dumbe shewes will Christiani à Christo nomē ac­ceperunt, & ope­raepretium est, vt sicut sunt bare­des nominis: ita sint imitatores sanctitatis: Ber­nard. in sentētijs. not alwayes dazell the eyes, but the masked hypocrites shall be vncased: so was Ananias and Saphyra, which seemed as religious to the Reperti nouae transgressionis praesumptores, de buerunt praehere caeteris, vt pec­cati, ita & p [...] & terroris exē ­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 [...]. 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 [Page 51] 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 [Page 52] 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 [...]. 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 [...] 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 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 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. [Page 53] 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 Tu times defi­cere vbi se veri­tas te reficere promittit. Ber­nard. Epist. 106. Ʋide 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 [Page 54] 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. 6. For knowledge, know the God of thy Fathers, and serue him with an vpright heart. 1. Chron. 28. 9. And this is that which God requireth: My Sonne giue me thy heart. Prouerb. 23. 26. and the reasons thereof be:

First, as the heart is the beginning [...] Arist. lib. de. sen­su. de partibus animae, lib. 3. of life, sense, and mo­tion; and therefore is seated in the middest of the body, as the Ladie moderating the rest of the members; and hereof it is that men speaking of themselues, doe by the guidance Et Judi occi­dentales, dum sacra faciunt, demisso in gut­tur bacillo, vo­mitum cient, vt Idolo ostendāt ni­hil se in pectore mali occultum gerere. Benzo in historiae noui or­bis, lib. 1. cap. 26. of nature, lay their hand vpon their breast, acknowledging the same: so is it the fountaine and originall of all actions, there­fore a good man out of the good treasure of his heart, brin­geth forth good things. Math. 12. 35.

Secondly, God the searcher of the heart, desireth the same; for he is a spirit, and those who worship him, must worship him in spirit and truth. Ioh. 4. 24. And this made Dauid to confesse, behold thou louest truth in the inward affections. Psal. 51. 6.

[Page 55] Thirdly, nothing is acceptable vnto him, except it doe come from a sanctified heart: therefore he complaineth that the people did draw neare vnto him with their lips, but their harts were farre from him. Esay 29. 13. Faire shewes will not preuaile, therefore the great boasts are sent away with a discredit: Depart from me yee workers of iniquity, I know you not. Math. 7. 23. Wherefore, though the hart of man be deceitfull and wicked aboue al things, and none can know it; yet the Lord he searcheth the hart, and tryeth the reynes, euen to giue euery man according to his wayes, and accor­ding to the fruit of his workes. Iere. 17. 9. 10.

Therefore keepe the hart with all diligence, for thereout Ʋse. commeth life. Prouer. 4. 23. But it is a thing very vncon­stant: Omni mobili mobilius, saith Bernard: neuer In Meditatio­nibus, cap. 9. continuing in one estate; and therefore resembled to a mil that is going, which grindeth whatsoeuer is put into it, and if there be no­thing, consumeth and weareth it selfe: wherefore for the stay thereof, these meanes amongst many.

First, vse earnest prayer; so Dauid: knit my hart vnto thee O Lord, that I may feare thy name. Psal. 86. 11. And that not without cause, for the flesh corrupted wise Salomon, and in his age his heart was turned after other Gods. 1. Kings 11. 4. The Deuill deceiued Iudas, though an Apostle, and he be­trayed his Master. Ioh. 13. 27. The world seduced Demas, so that he forsooke Paul, whom he had followed. 2. Tim. 4. vers. 10.

Thirdly, adde to prayer meditation, fift thine Hugo lib. 3. de Anima. owne soule diligently, and consider from whence thou commest, whe­ther thou goest, how thou liuest, what thou doest, in what sort thou either goest forward or backward, what thoughts doe most assault thy minde, what affections moue thy heart: wherefore the man is pronounced blessed that doth meditate in the law of God, day and night. Psal. 1. 3. This is an holie meanes to keepe vs from walking in the counsaile of the wic­ked, standing in the way of sinners, and sitting in the seate of the scornefull; and necessarie, for there is this difference be­tweene spirituall and carnall affections; carnall affections [Page 56] are deeply setled in man, and hardly remoued, as Hamans malice against the Iewes. Ester. 3. 7. Gehezies desire of gaine. 2. Kings 5. 20. Absolons wrathfull reuenge, and his aspiring ambition, neuer ceasing vntil he had effected the same. 2. Sam. 13. 23. 29. and cap. 15. 12. and so of the like, which experience teacheth, is an hard thing to shake them off. But spirituall affections in carnall men doe soone vanish and are quickly abated. Agrippa when he heard Paul, had a good motion, but imperfect. Act. 26. 30. The Galathians could haue beene content to haue put out their eyes, and bestow them vpon him, and they imbraced his doctrine; but he complayneth of their speedie backe-sliding, that tam cito, so soone. Galat. 1. 6. The Israelites when they felt the earth tremble vnder their feete, saw the smoake ascending from the mount, and heard the noise of the thunder, and the voice of God speaking, then Moses must receiue the message from the Lord, and they will obey; but in a few dayes after all was forgotten: they made a moulten Calfe, and that was the Iehouah which brought them out of the land of Aegypt. Exod. 32. 4. and this God knowing well, euen then when they made so large promises bewrayed their frailtie. Oh that there were such a heart in them, to feare me, and keepe all my commandements alway. Deut. 5. 27. 28. Peter, who was so inflamed in loue toward his Christ, that he would rather die then forsake him, as Mat. 26. 35. yet denyed, forsware, banned, and cursed, that he knew him. Mar. 14. 68. Sic medici completa est praedictio, & agroti conuicta est praesumptio, and August. tract. 113. in Iohanne. that which he was deny­ing Christ, the same is euery man, not sustayned by especiall grace. Wherefore, as it is required, that the masse of the in­feriour world should be conioyned with the superiour, that so it may receiue the influence of [...]. Aust. lib. 1. Me­teorolog. cap. 2. the same and of the stars, thereby to be made fruitfull: so is it necessarie that we should by prayer and meditation be vnited to God, that being com­forted with the beames of his grace, we may bring forth fruit to euerlasting life. Therefore, blessed is the man that doth meditate honest things by wisdome, exerciseth himselfe in iustice, and reasoneth of holie things by his vnderstanding. Eccles. 14. 21.

[Page 57] Thirdly, keepe vnder and represse the first beginning mo­tions of euill, let no broode of Babylon come to growth, choake it in the Nihil in te Babylonicum, ni­hil confusionis a­dolescat, dū par­uus hostis inter­fice nequitiā, ne zizania crescant elidātur in semi­ne, &c. Hieron. Epist. ad Eusto­chium de virgi­nitate seruanda. cradle. Euill thoughts while they delight, they Dum ludunt, illudunt. deceiue, and are the Deuils harbengers which take vp his lodging. No man at the first nor at once commeth to the height of sinne, but by degrees: so the Israelites sit idle in Sittim, they frequent the banquets of the Moabites, behold the beautie of their maidens, (Balaams Vide Iosephi Antiquitatā, lib. 4. cap. 6. stumbling blocks) are allured to commit fornication, and fall to Idolatrie. Num. 25. 1. 2. 3. Dauid riseth from his bedde in the euening, wal­keth vpon the toppe of his house, seeth a woman who is faire, he is insnared, desireth Venit, vidit, victus est, vt vi­dit, vt perijt, &c. her, sendeth for her, lyeth with her, killeth her husband. For one sinne tolleth on another, and thinketh to couer vncleanenesse in blood. 2. Sam. 11. 4. While Cain giueth place to his conceiued griefe, it goeth on to mur­ther, and endeth in despaire. Gen. 4. 13. Therefore, wash thy heart, O Ierusalem, saith the Prophet, let not an euill thought lodge with thee all night. Iere. 4. 14. for a thought Catena infer­nalis, mali spiri­tꝰ, velociter ma­las cogitationes excitant, & per eas fortiter nos impugnant. Gre­gorius in lib. 1. Regum cap. 13. beget­teth delight, delight desire, desire consent, consent the deede, the deede custome, custome defence, defence despaire, de­spaire boasting, and thence followeth damnation. Therefore as the Apostle admonisheth, be angrie, but sinne not: let not the Sunne goe downe vpon your wrath, neither giue place to the Deuill. Ephes. 4. 26. 27. resist him and he will flie from you. Iames 4. 7. Wherefore let vs striue to enter in at the nar­row gate. Luc. 13. 24. and put on the whole armour of God that we may be able to stand against the assaults of the Deuil, for we wrastle not against flesh and blood, but against Princi­palities, against Powers, and against the worldly gouernors, the Princes of darkenesse of this world, against spirituall wic­kednesses, which are in the high places, Ephes. 6. 11. 12. And auoide the occasions of euil. The deuoted Nazarite is not on­lie forbidden wine, but whatsoeuer is belonging to it, the grape fresh and dryed, the cornell and huske thereof. Num. 6. 3. 4. the Christian, the appearance of euill. 1. Thes. 5. 22. the naming thereof. Ephes. 5. 3. For as the fire which lyeth coue­red in the veines of the flint, if it be stroken breaketh forth: [Page 58] so the contagion of sinne, which is in our corrupt nature, by offered occasions is stirred vp. Wherefore let vs mortifie our members, which are on the earth: fornication, vncleanenesse, inordinate affection, euill concupiscence, for which things sake the wrath of God commeth vpon the children of disobe­dience. Coloss. 3. 5. 6.

I haue waited on the Lord, my soule hath waited, and I haue trusted in his word.

IN all these wordes there is an Apostrophe, or a turning of his speech from God, whom he intreated for comfort, vnto the faithfull, and setteth downe vnto them, what was the stay of his hope amids so many, and so great trials; euen the Lords word. For now we walke by faith, not by sight: wee depend vpon the word, in it we see God as in a glasse, and behold him not face to face. 1. Cor. 13. 12. Now this word is the promise of grace and mercy, the obiect of our hope and faith: for by this we learne that the holie Ghost is effectuall in our hearts, and so are strengthned against all griefes and ter­rours whatsoeuer.

No true comfort is to be found in time of trouble, but in Doctrine. the word of God, in which he hath opened his mercifull fa­uour vnto mankinde. Therefore Dauid: It is my comfort in my trouble, thy promise hath quickned me. Psal. 119. 50. And this it doth in a two-fold respect, in the tempest of tem­ptations, and in the calme of our soules. In the calme of our soules, and time of quiet, filling our hearts with ioy and glad­nesse: and therefore is reckoned amongst the fruits of the spi­rit. Galat. 5. 22. and the attributes of the Kingdome of God, which ariseth from the assurance of our reconciliation, and forgiuenesse of sinnes, and peace of conscience. Rom. 14. 17. A memorable example of this we haue in the Eunuch, who being taught by Phillip of Christ, of the merit of his death, indued with faith, and feeling the power of that doctrine sealed vp in his soule, by the working of the holie Ghost, went on his way reioycing. Act. 8. 39. And therefore, the [Page 59] Statutes of the Lord, as their proper effects are said to re­ioyce the heart. Psal. 19. 8. And hence it is that Ambros. lib. Epist. 6. Epist. 41 Damascen. Or­thodoxae fidei l. 4. cap. 18. Gregor. lib. 1. Moral. cap. 21. Ambrose and Damascene, following the more auncient Diuines, compare the word of God to Paradise the Garden of Eden, of delight, in which is the tree of knowledge, not forbidden but ordained for the Elect; in the middest hereof Christ, the tree of life, to which through the guidance of the spirit, and the light of the Gospell we haue free accesse. There be ri­uers of the liuing waters, refreshing the hearts of the belee­uers; therin the soules of the godly are decked with gold and precious stones, aboundance of heauenly graces: there is that coole winde, the inspiration of the holie Ghost, sweetly com­forting and refreshing such as be conuersant in it: there is the voice of God, not citing man with Adam, where art thou? but calling all vnto him, teaching the ignorant, prouoking the sinner to repentance, seeking the wandring, comforting the distressed, raysing those that be fallen, reconciling the e­nimies, easing the burdened, and giuing rest to those that be weary in the tempest of temptations: for such as crie in their trouble, the Lord deliuereth them from distresse, he sendeth his word and healeth them. Psal. 107. 20. And that whether these distresses be outward and corporall, or inward and spi­rituall. Concerning the inward which be temptations, for our life is a continuall warfare, and we stand amongst the De­uils Inter Diaboli gladios stamus. Cyprianus de mortalitate. pikes: Wherefore, if he suggest vnto thee, that thou art a cast-away, There is no condemnation to those that are in Christ Iesus. Rom. 8. 1. If that thou hast many sinnes, and those odious vnto God, The blood of Iesus Christ his Sonne doth purge vs from all sin. 1. Io. 1. 7. for he was sent into the world, that whosoeuer beleeueth in him, should not perish, but haue life euerlasting. Ioh. 3. 16. But thy saith is weake: He will not breake the bruised reede, nor quench the smoa­king flaxe. Math. 12. 20. But thou art not in the number of them, whom he will vouchsafe fauour: Yea, it is a faithfull saying, and worthy by all meanes to be receiued, that Christ Iesus came into the world to saue sinners. 1. Tim. 1. 15. And the grace of God bringing saluation vnto all men, hath ap­peared. [Page 60] Tit. 2. 11. thou hast offended aboue the rest: where sinne abounded, grace superabounded. Rom. 5. 20. Thou dost not in any part performe the obedience which the lawrequi­reth, and therfore accursed: but Christ hath freed vs from the curse. Galat. 3. 13. Yea, but therefore he layeth vpon the manyfold afflictions, as testimonies of his wrath, and re­membrances of thy wickednesse; No, whom the Lord lo­ueth, he doth chastise. Prouer. 3. 10. And not to stand in rec­koning all particulars which are infinite: Christ our Sauiour repelled the Deuill tempting, with scriptumest, it is written. Math. 4. 7. So must we by it withstand his assaults, which is the sword of the spirit, and hold forth the shield of faith ther­by to quench his fiery darts. Ephes. 6. 16.

Concerning corporall and outward tribulations, that we be not discouraged by them; we haue in the Scriptures suffi­cient comfort, for they be to the faithfull no tokens of his displeasure, but assurances of our adoption: Hebr. 12. 5. 7. and lesse then our deserts; for he dealeth not with vs, accor­ding to our sinnes, neither rewardeth vs according to our ini­quities. Psal. 103. 10. and whatsoeuer he doth inflict, it is for our good, we are now chastised with a rodde, that we be not cut off with the sword: 1. Cor. 11. 32. We [...]. Ʋirga patris non gladius Iudicis. are made confor­mable to the image of Christ. Rom. 8. 29. who though he were the only sonne, and came into the world without sinne, yet he went not from thence without the Crosse, but Vnicus qui in­trauit sine pecca­to non exiuit sine flagello. first suffered, and so entred into glory. Luc. 24. 26. And so hath he alwaies delt with his beloued. Iust Abel dedicated the church with his blood. Gen. 4. 8. Chast Ioseph is imprisoned vntill the yron pierced his soule. Psal. 105. 19. Great Elias so di­stressed, that he is weary of his soule, and desireth death: 1. Kings 19. 4. Iohn the Baptist more then a Prophet, behea­ded in prison. Math. 14. 10. And by these few we may iudge the condition of all, for in that golden Legend of Saints, those are said to be tryed by mockings and scourge­ings, by bonds and imprisonment, to be stoned, hewed asun­der, tempted, slaine with the sword, wander vp and downe in sheepe skinners, and in goate skinnes, to be destituted, af­flicted, [Page 61] and tormented: yet such of whom the world was not worthy. Hebr. 11. 36, 37, 38. And such though God proue by these meanes, yet will not leaue them for euer. Lament. 3. 31. But they shall at last know that this light and momenta­ry affliction doth worke an eternall weight of glory. 2. Cor. 4. 17. And not to insist longer vpon this point, that is a me­morable and examplary testimony of Chrysostome, how he comforted himselfe when Eudocia the Empresse in all extre­mity persecuted him De hac concio­ne Socrates hist. Ecclesiast. lib. 6. cap. 18. Zozo­menus, l. 8. c. 20. for a Sermon he made, writing thereof vnto Epistola ad Cy­riacum. Cyriacus. If shee wil banish me, the earth is the Lords, and the fulnesse thereof. Psal. 24. 1. If shee will saw me in peeces, Esay suffered Lyra in 6. ca­put Esaiae. the like. Hebr. 11. 37. If cast me into the Sea, I will remember Ionas. Cap. 1. 19. If throw me into the fiery furnace, the three children suffered the same. Dan. 3. 23. If stone me to death, I haue Stephen a fellow Martyr. Act. 7. 58. If cut off my head, Iohn the Baptist endured the same. Math. 14. 10. If strippe me of my goods, naked came I out of my mothers wombe, and naked shall I returne a­gaine. Iob 1. 21. Thus from the Scripture in euery estate he hath direction: so that it is truly stiled by [...]. Basilius in Psal­mum primum. vide & Chrysost. in homil. 29. in Genesm. Vse. S. Basil, The com­mon medicine of our soules.

First, the due consideration of this, may be a strength vn­to vs, against all the contemners of the word; as the August. de hae­res. cap. 57 cum Danaei commen­tarijs. Pelargus in Damascen. de fide Orthodoxa. lib. 4. cap. 18. aun­cient Euchites, Euthousiastes, and Nouel-Anabaptists, and such like: for it is the greatest treasure of the world, therefore the Prophet calleth vs vnto it, To the law and to the testimo­ny. Esay 8. 20. Christ commandeth, Search the Scriptures. Ioh. 5. 39. The Apostle exhorteth, let the word of God dwell plentifully in you. Coloss. 3. 16. And let none then after all this presume to be wise aboue that which is written: 1. Cor. 4. 6. For whatsoeuer things are written before, are written for our learning, that we through patience and comfort of the Scriptures might haue hope. Rom. 15. 4.

Secondly, this ought to kindle in vs a zeale, to heare, reade and know the word: for this Dauid prayed. Psal. 119. 18. To this Paul exhorted his Scholler. 1. Tim. 4. 16. And by this that great [...] the Chronicler of the world. Daniel [Page 62] receiued comfort in reading of Ieremie. Dan. 9. 1. 2. and thereupon grounded his deuout and compassionate prayer. For what is the Scripture, but the Epistle of God? The Epistola Dei Creatoris, ad ho­mines creaturas. Gregorius. Crea­tour sent from his Court and Pallace in heauen, vnto his creatures men vpon earth: therefore it were fit that euery Christian should set himselfe a taske, as Epistola ad Furiam. S. Hierome adui­seth to reade part thereof daylie; for the holy Scriptures are able to make vs wise vnto saluation, through faith in Christ Iesus. 2. Tim. 3. 15.

My soule waiteth more vpon the Lord, then the morning watch watcheth for the morning.

NOw the Prophet expresseth his constancy in God, and expectation of comfort, in these his trials, and that by way of comparison; wherein is a liuely picture representing the same, and seemeth to be taken from military profession. For the better vnderstanding whereof, we are to know that the night was diuided into foure equall parts, and in one place our Sauiour Christ maketh distinct mention thereof, ex­horting his Apostles vnto watchfulnesse. Mar. 13. 35. 36. And euery oue of these Vegetius, lib. 4. cap. 8. consisted of three houres, diuided by the glasse: the manner whereof was, that Polybius in fragmentis. the Captaines of euery company receiued from the Generall of the field, di­rection before the Sunne went downe, and they accordingly were to appoint the watches, who stood armed, and might not so much as leane vpon their Seneca E­pist. 36. speares, lest sleepe should ouertake them for that time, which was allotted them: and when they were discharged, the next who should succeede were called either by loude crying of the Ambrosius He­xame. lib. 5. c. 15. Frontinus lib. 1. cap. 7. Liuius Decad. 1. lib. 7. & 3. lib. 6. voice, or sound of the trumpet: and at the breake of the day, as ioyfull for the light when they were freed to take their rest and refresh their bodies, they would signifie the Bellonius Ob­seruationum, lib. 3. cap. 18. & ad illum Carolus Clusius. same. And to this custome the Prophet hath reference in this place, so that the meaning is; that the Sentinell did not so much (for the comparison is made from the lesser to the greater) desire the approch of the day, when he was to end his charge (hauing endured the [Page 63] darkenesse and other inconueniences of the night,) as he did the helpe of God in these his temptations and trials, that at the last he might finde comfort, hauing Flaminius in hunc locum, 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 Ʋse. 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 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 Greg. Moral. lib. 6. c. 12. Di­uinum consilium dum deuitatur, impletur: huma­na sapientia dam reluctatur, com­prehenditur. declined, and mans wisdome [Page 64] 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 [Page 65] 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 Ʋse. 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 Quaeristie & Curristae. Luthe­rus in 19. caput Genescos. where­fore. This was Abrahams obedience, who when he had re­ceiued the charge, rose early in the morning and tooke Isaac, and made preparation of all things necessary, and went to the place which God had told him. Gen. 22. 3. shewing a great faith. Hebr. 11. 17. and performing a great worke. Iames 2. 21. Chearefulnesse, as of the Prophet, I will runne 3 Chearful­nesse. the way of thy commandements. Psal. 119. 32. and the A­postle was content, not only to be bound, but suffer, so that he might fulfill his course with ioy, and the ministration he had receiued of the Lord Iesus, to testifie the Gospell; of the grace of God. Acts 20. 14. Humility, acknowledging that 4 Humility. when we haue done all we can; we are but vnprofitable ser­uants. Luc. 17. 10. for vae nisi fecissemus: it is dutie; the neg­lect deserueth a woe. Constancy, so Iob 13. 15. after losse 5 Constancie. of seruants, children, goods, health, yet protesteth that he will trust in the Lord, though he should kill him: and those who walke after this rule, the peace of God is vpon them. Galat. 6. 16.

My soule waiteth more vpon the Lord, then the morning watch watcheth for the morning; And yet continueth his standing vntill he be discharged, sustaining the meane while all incon­ueniences.

THerefore in all holy and religious duties, perseuerance is 2. Doctrine. required; for it is said of the godly, that they goe from strength to strength, vntill euery one appeare before God in Sion. Psal. 84. 7. where in the originall, the manner of speech is borrowed from warfare, wherein the Souldier keepeth his rancke; notwithstanding, any either confronting of the eni­mie, or difficulty of the way. So the Apostle taking a resem­blance from a race, where he only getteth the garland that runneth to the goale, exhorteth to continuance, that we may obtaine. 1. Cor. 9. 24. and affirmeth of himselfe, that he for­getteth that which is behinde, and endeauoureth to that which is before, and followeth hard toward the marke for the price of the high calling of God in Ʋide Fabrum in Agonistico, lib. 2. cap. 7. Christ Iesus. Phil. 3. 13, 14. For as S. Hierome Non quaerun­tur in Christianis principia, sed fi­nes. Hieronymus Epist. ad Furi­am, &c. speaketh truly, not the begin­nings, but the endings in Christians are commended, faith not Fides non ac­cepta sed custo­dita viuificat. Cyprianus lib. 1. Epist. 7. once receiued, but alwayes kept doth profit. Rehoboams three religious yeares were no benefit vnto him, when after­ward he forsooke the Lord. 2. Chron. 12. 1. 9. Iudas was an Apostle in Christs schoole, he taught the word, wrought mi­racles as the rest, but the Deuill entered into his heart, he be­came a traitour. Ioh. 13. 27. and a terrible spectacle in his death. Acts 1. 18. What auailed it Lots wife to come out of Sodome, when looking backe shee was turned into a piller of salt? Gen. 19. 20. In exemplum & August. de Ci­uitate Dei, lib. 16. cap 30. condimentum, to sea­son vs by her example: therefore our Sauiour Christ hath lest vs the vse of that iudgement; Remember Lots wife. Luc. 17. vers. 32.

Because many be like Daniels Image, whose head was Ʋse. gold and his feete dirt. Dan. 2. 32. 33. and make some faire shew at the first, continually decreasing, as that Balduinus: de hoc vide Geraldum Cambrenseni in Itineratio Cambriae, lib. 2. cap. 1. & 14. & Antiquitates Britannicas in vita Balduini. Prelate to [Page 67] whom Pope Vrban writ, taunting his inconstancy: Monacho feruido, Abbati calido, Episcopo tepido, Archicpiscopo frigido. Who was for zeale a burning Monke, an hot Abbot, a luke warme Bishop, and a stone cold Archbishop, alwaies decli­ning; And that he only shall be saued that continueth, for perseuerance is Sola perseue­rantia meretur viris gloriam co­ronari virtuti­bus, &c. Bernar­dus, Epist. 129. the crowne of all vertues. Math. 10. 22. the best vse is to consider of the motiues, which may further to the obtayning and keeping of this vertue, the perfection of all other, and among many those most especiall.

First prayer, for this is clauis coeli, mans petitions ascend, Gods blessings descend, and euery good gift proceedeth from the Father of light. Iames 1. 17. Therefore Annas Burgeus a Historia Gal­lica de statu re­ligionis sub Hen­rico 2. Anno Do­mini, 1559. man of vndaunted courage, in the times of the troubles in France vnder Henrie the second, being condemned for the profession of the Gospell, when he came to the stake where he was to be executed, priuy to mans weakenesse, and the Deuils subtile temptations, presenting the dreadfulnesse of massacring torments, and the delights of smiling pleasure; then betooke him to prayer. Ne me desere Domine, ne ego te deseram; forsake me not Lord, that I forsake not thee: and indeede now was the triall.

Secondly consideration, that things of small continuance are of as small respect as the former. Spectaculi Tertullianus de Resurrectione. & spiraculi res: matters only of sight and sent we can be content to car­ry them in our hands for a while, when they be once withe­red, cast them to the dunghill; and God maketh as little ac­count of fainters in his seruice, who haue no lasting in them, like sommer fruit soone rotten: Amos 8. 2.

Thirdly, the danger of recidiuation, for a relapse in corpo­rall sicknesse is very daungerous, because the body weakened with the former disease, is neither well able to beare a second assault, nor a new course of remedy in Phisicke: and not vn­like is the case of the soule spiritually, and so it is laid out in the Parable, that the Deuil being once driuen out, wandreth in drie places, and bethinketh of returne, and bringeth with him seauen spirits more, worse then himselfe, and entereth into a man againe, and his estate is worse then before. [Page 68] Math. 10. vers. 43. 2. Pet. 2. vers. 20. 21.

Fourthly, a wayning of our selues in time, from the inti­cing delights of the world, and our owne affections, casting before hand the hardest, and what our profession may cost vs. And this is the counsaile of our Sauiour Christ by two simili­tudes: the one taken from ioyning battaile with the enimy; the other from building of an house: where our ability for the one must be first reckoned in disbursing the expences, and power of the other considered, for possibility to obtaine vi­ctory, lost either we leaue a hare foundation with shame, or be constrayned to slie with dishonour. Luc. 14. 28.

Fiftly, hauing our eyes fixed vpon the reward, and this wil put heart into vs. Thus Christ encouraged the Church of Smyrna: Be faithfull vnto the death, and I will giue thee the crowne of life. Reuel. 2. 10. And it is said of Moses, that he refused to be called Pharaos daughters sonne, and did rather choose to suffer aduersity with the people of God, then to enioy the pleasures of sinne for a season, esteeming the re­buke of Christ greater riches, then the treasure of Aegypt: the reason of all this, for he had a respect vnto the recom­pence of the reward: Hebr. 11. 24, 25, 26. And so let vs goe forward in all holy actions, not regarding what lets or hinde­rances may be cast in Aut deficiam, aut efficiam: est Emblema Chri­stianorum. the way, knowing that to those that continue in well doing, is glory and honour, and unmortali­ty and euerlasting life. Rom. 2. 7.

Let Israel waite on the Lord: for with the Lord is mercy, and with him is great redemption; and he shall redeeme Israel from all his iniquities.

THis is the conclusion of the Psalme, and exhortation to the whole Church, in which are considerable these par­ticulars. First, the exhortation it selfe: Let Israel waite on the Lord; and in it there is the matter of the exhortation, (waite;) the persons who must waite, Israel; on whom, the Lord. Secondly, the reason, for with him is mercy; and this mercy is amplified: first by the quantity, it is great. Second­ly, [Page 69] by the subiect, in him. Thirdly, by the obiect, Israel. Fourthly, by the perfection or extent, to redeeme Israel from all his sinnes. From the offence and guilt, à malo culpae & poe­nae: for so much that word in the originall signifieth.

Let Israel waite on the Lord. The Prophet now commeth from a particular in himselfe, to a generall in all the faithfull. By Israel he vnderstandeth the whole Church, the number of the Elect, as oftentimes in Scripture elsewhere. Esay 19. 25. Ose. 14. 6. Psal. 125. 5. Gal. 6. 16.

The particular examples of Gods mercy are to be applyed Doctrine. vnto all, and euery one is to make vse thereof. And so God himselfe teacheth vs, speaking of Abraham, and the man­ner of his iustification, not of merit, but mercy, through the obedience of Christ, apprehended by faith: It was not writ­ten for him only. Rom. 4. 23. Thus euery example of fauour shewed, and registred in the Scripture, should be vnto vs a demonstration [...]. of Gods long suffering, and a picture of his mercy, as was S. Paules wonderfull and gracious conuersion. 1. Tim. 1. 16. And Dauid hauing confessed his sin, and found assurance of pardon, as Nathan told him. 2. Sam. 12. 12. and peace of conscience, propoundeth the same comfort to o­thers, Therefore shal euery one that is godly, make his praier vnto thee in a time when thou mayest be found. Psal. 32. 5. 6. for the fals and risings of the Saints are written to confirme the hope of saluation vnto others, that none should despaire Scribuntur Sanctorum rui­nae & reparatio­nes vt spem faci­ant humanae sa­lutis, vt nemo post lapsum poe­nitendo desperet veniam, &c. I­sodorus Hispalen­sis de summo bo­no, lib. 2. cap. 11. Chrysologus ho­mil. 90. repenting after his offence. And this is that vse which Christ would haue Peter communicate after he had obtayned par­don for his denials, When thou art conuerted, confirme thy bretheren. Luc. 22. 31. 32. That is, confirme them that they despaire not of forgiuenesse of their sinnes, and so perish in them; let thy example be vnto them a booke case, wherein they may see their owne estate, for where sinne abounded, there grace hath superbounded. Rom. 5. 20.

This may serue vs for a profitable rule of direction, how to Vse. reade the Scriptures, not as other histories for delight, or in­crease of speculatiue knowledge: but to make comfortable vse to thy selfe; and for to that end were they written, there­fore these rules are to be followed.

[Page 70] First, before reading, pray for Gods inlighting spirit. Iam. 1. 5. for the naturall man doth not know nor comprehend the things that are of God. 1. Cor. 2. 14. Therefore Dauid, open mine eyes, O Lord, that I may vnderstand the wonders of thy law. Psal. 119. 18. for none can behold the Sunne but by the light thereof; none can see Gods will, except Sine Deo non cognoscitur Deꝰ, Ireneꝰ, l. 4. c. 14. he re­ceiue it.

Secondly, renounce thy owne Lex data est in igne & fumo, il­luminet humiles, obscuret superbos Gregor. Moral. lib. 2. cap. 27. wit and reason, and seeke not to be wise aboue that which is written. 1. Cor. 4. 6. for the holy Scriptures are able to make vs wise to saluation through faith in Christ Iesus. 2. Tim. 3. 15. And therefore God doth hide his misteries from the prudent, and reueale them to babes and sucklings, for so it is his pleasure. Math. 11. 25.

Thirdly, let vs bring conuerted soules and repenting harts: to such the wayes of the Lord are plaine. Ose. 14. 10. Into a wicked sould wisdome cannot enter: Wisdome 1. 4. There­fore Christ ioynes these two, repent and beleeue the Gospel. Marke 1. 15.

Fourthly, let there be in vs a desire to learne, that we may liue accordingly: for the grace of God that bringeth saluation to all men, hath shined forth, and teacheth vs to denie vn­godlinesse, and worldly lust: and to liue soberly, iustly, and godly, in this present world. Tit. 2. 13. For the scripture ought to be vnto vs a glasse, wherein Scriptura spe­culum est, foeda ostendeus, & cor­rigi docens: Hie­ron. Epist. ad De­metriadem Gre­gor. lib. 2. Moral. cap. 1. we may behold our blemishes and amend them, he learneth most by them, that doth most. Therefore let the word of God dwell in vs plen­tifully in all wisdome. Coloss. 3. 16. Wisdome speculatiue for increase of sauing knowledge, and wisdome practique for performance of holy obedience; then shall it be vnto vs the immortall seede of regeneration. 1. Pet. 1. 23. for the feare of the Lord is the beginning of wisdome, and a good vnderstanding haue they that doe hereafter, and the praise of it endureth for euer. Psal. 111. 11.

Let Israel waite on the Lord.

By Israel, we are to vnderstand the Church of God, as hath beene shewed: now it is certaine that Iacob was so cal­led, and his former name changed into this, and that by God [Page 71] himselfe who doth nothing but to a Philo Iudaeus in libello quare quorundam no­mina sunt in sa­cris literis mu­tata. speciall end, and it is not amisse, a little to consider, why the Church is signified vnder this title. Besides some other respects gathered by la­ter Ʋide Vrsinum in 11. cap. Esaiae. Diuines.

First, before Iacobs name was changed, in his returne out of Mesopotamia, he was in great feare and perplexity of mind lest Esau his brother should destroy him with his, in reuenge of the birth-right which he had gotten. Gen. 32. 7.

Secondly, being in this danger, he betaketh himselfe to prayer: a meanes by which he was sure he should preuaile, for he had the promise of God. Gen. 32. 9.

Thirdly, after his prayer he goeth forward in his intended iourney, and all night wrastleth with an Synodus Syr­miensis, Socrates lib. histor. Eccles. 2. cap 30. Iustinꝰ Martyr Dialog. cum Triphone. Angell, which was Christ, and doth not let him goe vntill he obtayne a blessing: and then in steade of Iacob, preuailing with man, he is called [...]: Israel, hauing power with God. Gen. 32. 24. 28.

Iacob therefore, a type of the Church, is perplexed, pray­eth, Doctrine. wrastleth, ouercommeth: so the Church, so long as shee is in pilgrimage in this world, is vexed with afflictions, pray­eth, striueth, and at the last obtayneth victory. So Christ Nazianz. Orat. 2. de Theologia. speaketh to such as will be his, they must take vp their crosse euery Author picta­tis in cruce pen­dens, Testamen­tum condidit, sin­gulis pietatis o­pera distribuens, Apostolis persecu­tionem, Iudaeis corpus, Patri spi­ritum, Virgini Paranymphum, Latroni Paradi­sum, Christianis crucem. Ambro­sius à Selneccoro citatus, parte 2. postillae. day, and so loaden follow him. Luc. 9. 23. for it is a necessity vnauoidable, and a generall, admitting no excepti­on: that all that will liue godly, must suffer afflictions. 3. Tim. 3. 12. Therefore they are tryed with scorning, racked, stoned, hewed, of whom the world was vnworthy. Hebr. 11. 36. for here the Church is a Lillie among thornes, oftentimes Lilium inter spinas. died in her owne blood: a stranger Scit se peregrinam in terris 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 [Page 72] an Angell, strangled with Ʋide 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 Cōtinuatio 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 Hilariꝰ de Tri­nitate, lib. 7. further her good.

Therefore we are not to account either outward tribula­tions, Ʋse. 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 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 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 [Page 73] 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 [Page 74] 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 Acquè potest excitare Christus I azarum è Se­pulchro, ac Iairi filiam adhuc in domo, aut viduae filium iam ela­tum: Ʋide 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 Ambrosius lib. 1. de poenitentia. Nyssenus in orat. cont. eos qui alios acerbius iudicāt. August. lib. 50. homiliar. hom. 27 his owne executioner.

Ʋse. Let none therefore despaire of the mercy of God, for he Tanta est be­nignitas omnipo­tentiae, & omni­potentia benigni­tatis in Deo, vt nihil sit quod no­lit, aut non possit relaxare conuer­so. Fulgētius 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 Deus condona­tionum: Ʋide Prosperum in hunc Psalmum. forgiuenesses. Nehem. 9. 14. And therefore he commended his loue vnto vs, that when we were weake sinners and his enimies, he gaue him­selfe for vs; much more then being iustified by his blood, we shall be saued from wrath by him. Rom. 5. 5. 8. 9. and there­fore he was partaker of our nature, that by death he might destroy him, that had the power of death, that is the Diuell. Hebr. 2. 14. And as the Israelites stong of the fiery Serpents, looked vp to the brasen Serpent, set vp by Moses, and were healed of their woundes, so let vs cast vp our eyes to Christ Iesus, who bare our sinnes vpon his body on the tree, that we may be safe. Ioh. 3. 14. 15. 1. Pet. 2. 24. for it pleased the Father that in him should all fulnesse dwell, to reconcile to himselfe, and set at peace by the blood of his Crosse, the things in heauen, and the things earth. Coloss. 1. 19. Where­fore, if any man sinne, we haue an aduocate with the Father Iesus Christ the righteous, and he is the propitiator for our sinnes. 1. Ioh. 2. 1. Therefore, let vs now goe boldly vnto the Throne of grace, that we may receiue mercy, and finde grace in the time of neede. Hebr. 4. 16.

For with him is mercy and great redemption.

Flesh and blood in the sharpnesse of the fit of temptation, [Page 75] 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 Quotidiè super pāuum bonae vi­tae, quem teximꝰ operibus Iustitiae, stillamus sanicus diuersorum cri­minum: Adrianꝰ 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.

[Page 76] Therefore, doth Sathan persecute, doth the world set it Ʋse. selfe against thee, doth thine owne conscience trouble thee? yet despaire not, remember that Christ hath borne thy sinnes vpon the Jdeirco lignum aduersus lignum, & manus aduer­sus manum illae fortiter extensae contra incōtinen­ter extensam, illae clauis confixae, aduersus solutam & remissam, illae orbis siues con­iunctos, aduersus eam quae Adamū Paradiso extur­bauit, &c. Na­zianz. Orat. 21. Apologes. fugae. Per extensionem manule in cruce duos populos, ad vnum Deum cō ­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 Nil canitur suae uius, nil auditur iucundius, nil co­gitatur dulcius, quàm Iesus Dei sillus. Vetus Hymnꝰ 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 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 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 [...]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: [Page 77] for if the wicked turne from his sinnes, all the transgressions that he hath committed, shall not be mentioned 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 iust men that need no amendment of life. Luo. 15. 7. Therefore well spake Ber­nard, I consider three things 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, [Page 78] 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 [...]. 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 Noli contem­nere peccata quo tidiana, quia mi­nora, sed time quia plura sint: non est bestia si­cut Leo, vt vno morsu guttur frāgat, sed bestiae plerun (que) minutae multae necāt, &c Augustinꝰ 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. [Page 79] 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 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 [...]. 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 Immolatus est Christꝰ 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 impoueretur, & Crux Christi, non templi esset Ara sed mundi. Leo primus serm. 8. de Passione Domini. the world, for there is one God and one Mediatour betweene God and Man, euen the man Iesus Christ, who gaue himselfe a ran­some for all men. 1. Tim. 2. 5. 6. where the word in the origi­nall Englished a ransome, is vsed in the whole Scripture, but in this place only as of speciall note, and may well be transla­ted a counter ransome, for the exposition includeth [...]. an op­position betweene him and Adam, the authour of our bon­dage, [Page 80] by whom sinne entred, and by sinne death, and there­withall sheweth that he is more strong and powerfull to deli­uer, then the other was to enthrall vs, as Rom. 5. 15, 16, 17. 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 on earth. Coloss. 1. 19. Neither is there any other name vnder heauen giuen vn­to men, whereby they can be saued, but only the name of Iesus. Acts 4. 12. and he is as he witnesseth of himselfe, the way, the truth, and the Non est quà eas nisi per eum, non est qu [...] eas nisi ad eum, non facilius per eum quàm per alios, sed non omnino nisi per eum. August. tractat. 22. in Iohan. Adam. Christ. Vse. life, and no man commeth to the fa­ther, but by him. Ioh. 14. 6. therefore, no man can obtaine pardon of sinnes, but by that man, who also was God, and by his death reconciled man to God: for as by the offence of one the fault came vpon all men to condemnation, so by the iustifying of one, the benefit abounded toward all men, to the iustification of life; for as by the disobedience of one man many were made sinners, so by the obedience of one, many shall be made righteous. Rom. 5. 18. 19.

Therefore the ancient Fathers, Patriarks, Prophets, and holy men, obtayned saluation by one, and the selfe same meanes that we doe, euen by Christ apprehended through faith; therefore is he called the [...]. Chry­sost. in Parabolā de filio prodigo. Lambe, killed from the be­ginning of the world. Reuel. 13. 8. In respect of Gods eter­nall decree, who had so appointed to saue mankinde. Ephes. 1. v. 4. of his promise to our first parents in Paradise. Gen. 3. 15. of the Types signifying, as Isaac offered. Gen. 22. 18. and the Serpent lifted vp in the wildernesse. Num. 21. 9. and the sacrifices shadowing. Exod. 29. 38. and the effect and power of his death, which profuit antequam fuit, was profitable and effectuall, before it was actually performed on earth: there­fore Abraham is said to see his day and to reioyce. Ioh. 8. 56. for he is the same yesterday, to day, and for euer. Hebr. 13. 8. yesterday from Adam, those foure thousand yeares, vntill the fulnesse of time came, that God sent his sonne, made of a woman. Gal. 4. 4. to day to vs, now: and for euer, to the generations which shall follow, vntill the dissolution of all things, not only in regard of his person and Deity, but of his [Page 81] office and benefits; and therefore it is delightfull to consider, how in all ages by degrees God did manifest him, first in ge­nerall, the seede of the woman. Gen. 3. 15. Secondly, more particularly of what people he should come, of the Iewes: so Paul. Gal. 3. 16. expoundeth that. Gen. 22. 18. Thirdly, of what Tribe, of that people, of Iuda. Gen. 49. 10. Fourthly, of what house, of that Tribe, of the family of Dauid. 2. Sam. 7. 13. And as the time of his incarnation drew nearer, so plainelier: for fiftly, his mother is expressed, a Virgin, and his name set downe, Emanuel. Esay 7. 17. Sixtly, the very place of his birth mentioned, Bethleem. Micah. 5. 2. And so ac­cordingly fulfilled. Math. 1. 23. Luc. 2. 4. 7. And betweene them and vs no difference, but they beleeued hee should come, we that he is come: to them he was more darkely sig­nified, to vs plainely manifested. 1. Pet. 1. 11. 12. and this is that which is spoken by the Apostle. Ephes. 3. 4. 5.

Secondly, this ouerthroweth al other meanes of saluation, deuised without Christ, and condemneth that fancy of Phylastrius in Catologo Haereti­corum. Augustinꝰ de hae­resibus, cap. 72. Rhe­torius, who thought that a man might obtaine eternall life, by the profession of any religion, and taxed them all: so the error of some of the Fathers, who haue taught that the Gen­tils were saued by the law Iustinus Mar­tyr in defensione Christianorum ad Senatum. Clemēs Alexand. lib. 5. & 6. Stro­matum. of nature, and therefore are to be read with iudgement: which dangerous opinion is maintay­ned by Papists, of great note amongst them; As Andradius in the defence of the Tridentine Councell, in the time where­of Sleidanus is Anno 1552. a Franciscan Fryer deliuered that doctrine publikely; And Isingrenius Dominicae sep­tuagesimae con­cione 2. Olim Gentiles, per il­lam cognitionem quam de Deo ha­bebant, cultum & operationem, iustificabantar, sicut vos modo per fidem nostram, nostrum cultum & operationem, &c. in his Postill, gathered out of the Catholike writers (so stiled by him) approueth. But is confuted by some of their Iosephus Acosta de procuranda Ia­dorum salute, lib. 5. cap. 3. owne, as an opinion vnworthy to be held by any Diuine, which hath no ground in the Scriptures, nor soundest Fathers, but was only builded vpon the suspicion of man. And therefore by them censured (though some Ca­tholikes defend the same) to be so apparantly hereticall, that nothing can be more contrary to faith, then to teach that without faith any can be saued, &c. And indeede the Scrip­ture in this point is plaine; as that without faith it is impos­sible [Page 82] to please God. Hebr. 11. 6. and whatsoeuer is not of faith, is sinne. Rom. 14. 23. and he that beleeueth in the sonne of God, hath euerlasting life, and he that obeyeth not, shall not see life, but the wrath of God abideth on him. Ioh. 3. 36. Therefore, when the world by wisdome knew not God, in the wisdome of God (in the creatures [...], Basilius Homilia. 1. in Hexaenieron. whose being sheweth the creator; their greatnesse his power, their variety his wisdome, their vse his mercy: for the inuisible things of him, that is, his eternall power, and Godhead are seene, by the creation of the world, being considered in his workes, to the intent that they should be without Vide Hagonis Tractatum de o­peribus trium dierum in hunc locum. excuse. Rom. 1. 20.) it pleased God by the foolishnesse of preaching, (so called by way of concession, as the world accounted thereof) to saue them that beleeue. 1. Cor. 1. 21. Therefore are we sent to search the 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 Lib. 2. de Gra­tia, de ciuitate Dei, lib. 18. cap. 47. &c. S. Austen, and the sounder 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 [...] 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, [Page 83] it is the gift of God; not of workes, least any man should boast 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 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 [Page 84] 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 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 [Page 85] for thee, As Ambrose 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 Pro electorum vila vs (que) 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 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 glorified. Of whom it followeth, Who shall lay any thing to the charge of Gods Elect? And this was the confession of the whole Church of Passꝰ est Christo [...]. Euse­bius lib. 4. Hi­stor. Ecclesiast. cap. 15. Smyrna, in the primitiue and purer times thereof, as wee reade in the Ecclesiasticall histories. The euidence of this point is so great, that the Schoolemen Lumbardus lib. 3. Distinct. 18. also haue acknow­ledged the same, though liuing in the dayes of more darke­nesse and corruption, distinguishing Innocentius 3. lib. 2. de officio Missae, cap. 41. Aquinas in 1. ad Tim. 2. Lectione 1. in fine, pro a­liquibus efficaci­ter, pro omnibus sufficienter, & in 5. cap. Apocalyp­seos. Anselmus lib. 2. Cur Deus homo, cap. 14 15. de sufficientia, & effi­cientia mortis Christi, the sufficiency reacheth vnto al, the ef­fect to the Elect only: and they giue a reason of this Aquinas summa contra Gentes, lib. 4. cap. 55. sect. 26. Vide & Galatinum de arcanis Cathol. religionis exponentem Esaiae cap. 53. lib. 8. cap. 14. distin­ction. For the death of Christ is as an vniuersall cause of sal­uation, as the sinne of Adam an vniuersall cause of damna­tion. Now, an vniuersall cause must be applyed in speciall to euery one, that they may receiue the effect thereof. The ef­fect of the sinne of the first man, commeth vnto all by carnall generation, the effect of the death of Christ, must be con­ueyed by spirituall regeneration, whereby man in a sort is conioyned, and incorporated with him. It were very easie to adde to these few, greater number of De hac materia Ʋrsinus in oratione habita, de quaestione ad quos feuctus mortis, & resurrectionis Christi pertineat. Grinaeus Theologicorum Theorematum parte 3. de fidelibus, quorum causa Christus Iesus mortnus est & resurrexit: & sunt de ea integri Tractatus. Vt Iohannis Iezleri de fructu mortis Dominicae libri quinque; Iacobi Kimedoncij de redemptione gene, is humani libritres [...]. Amandi Polani Syntagmate lib. 6. cap. 18. proofes, but need­lesse.

Vse. First therefore, for application; let this teach vs to [Page 86] pray for faith; so the Apostles: Lord increase our faith, Luc. 17. 5. for as in that first Sermon preached to the Gentils in Cornelius house, which was confirmed by a visible signe, the holy Ghost descending vpon them that were present, S. Peter said, To him (that is Christ) all the Prophets giue witnesse, that through his name all that beleeue in him, shall receiue forgiuenesse of sinnes, Act. 10. 43. And prayer is the keye of heauen, opening vnto vs the treasury of Gods blessings: it ascends, graces descends: among them is this faith, donum in­fusum, Aquinas 2. 2. q 6. art. 1. So an example in Austin, when he went to Mil­lan to heare S. Ambrose elo­quence. Venie­bant in mentem meam (ait) simul cum verbis quae diligebā, res etiā quā negligebam cumcor aperitem ad excipiendum, quam disertè di­ceret, pariter in­trabat, & quam verè diceret, &c. Confess. l. 5. c. 14. a gift infused; therefore to you it is giuen, saith the Apostle, that you should beleeue, Phil. 1. 29.

Secondly, let vs be thankefull to God for the blessing vouchsafed vs: so S. Paul, being conuerted after the rehear­sall of his former estate, and of his calling, and mercy obtai­ned, breaketh forth thus: Therefore to the King immortall, inuisible, vnto God onely wise, be glory for euer and euer, 1. Timoth. 1. 17.

Thirdly, this may be an admonition to examine our selues, whether we be in Christ, or no, 1. Cor. 13. 5. which will be ap­parant by the holy fruits, as faith, loue, hope, receiuing the word with ioy, 1. Thess. 1. 3, 4, 5. obedience, Ioh. 10. 28. prayer and newnesse of life, 2. Tim. 2. 19. strife against sinne, and vi­ctory ouer the same, Rom. 7. 23, 24, 25. and such like. So that we liue not now according to our owne wils, but the will of him (Christ Iesus) who hath died once for vs all, 2. Cor. 5. 17.

And he shall redeeme Israel from all his iniquities.

The originall word here translated Iniquities, signifieth Malum pec­catorium, & ma­lum vltorium Tertul. aduersus Marcionem. l. 2. two things, the materiall, and the formall of sinne, as the Schoolemen call it: that is, the corruption, disorder, defect, and inclination, repugnant to the law of God: the inherent disease, the euill of offence; and also the guilt binding vnto punishment, temporal and eternall, according to the order of diuine iustice, the euill of punishment: and so it is vsed for both these oftentimes in Scripture, as Gen. 4. 13. Lament. 4. 3 Psal. 32. 5. Esay 53. 11. and else-where.

The Prophet hauing a reference to that which he said be­fore, Doctrine. viz. That with the Lord was great redemption; now by [Page 87] way of Exposition, adding, For he shall redeeme Israel from all his sinnes, teacheth; that God in Christ doth perfectly free all the faithfull, both from their sinnes, and from the pu­nishment due vnto them; for he is that [...], a word but once vsed in the new Testa­ment. al-sufficient ransom, 1. Tim. 2. 5. and therefore those that die in the Lord doe rest from their labours, Reuel. 14. 13. for Suscipiendo pae­nam, & non cul­pam, & culpam deleuit & paenā. Augustinus de verbis domini. Ser. 37. Christ taking vpon him the punishment, not the sinne, hath put away both the sinne and the punishment: so that there is now no condemnation to those that are in Christ Iesus, Rom. 8. 1. The truth of which position appeareth thus:

First, the immediate Caúsa proxima sublata tollitur effectus nam om­nis causa proxi­ma cum suo esse­ctu reciprocatur. cause being taken away, the effect must needes cease; as when corrupt humours from whence distemperature and sickenesse come be purged, the body re­couereth former health. Now what respect there is of the cause Paena est effe­ctus peccati, paena simpliciter vt ha­bet rationem pae­nae semper habet ordinem ad cul­pam. Aquinas 1. 2. q. 87. art. [...]. & 7. to the effect, the same is betweene the offence and the punishment: therefore if the offence be pardoned, the punishment is released; for all punishment is inslicted in re­gard of a fault committed. And the reason thereof is that irreuocable decree of God, when he forbad to eate of the fruite of the tree of knowledge of good and euill, vnder that penalty, What day soeuer thou eate thereof, thou shalt die, Gen. 2. 17. for euen then he was in a sort Mortuus est Adam peccans. r. Quoad reatū. 2. quoad moriendi necessitatem. 3. quoad initia mortis corporalis per morbos, &c. dead, in respect of the guilt; as a man condemned is accounted but dead, though the execution be deferred, of the necessity of dying, which he 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 [Page 88] 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, 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 [Page 89] 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 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 [...], &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.

Ʋse. 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 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 [Page 90] 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 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 vnto vs of the Father, Wisedome (in the ma­nifestation of the Gospell) Righteousnesse (in absoluing vs from our sinnes) Sanctification (by his conuersing with sin­ners) Redemption (in his passion, which he susteyned for sin­ners) 1. Cor. 30. 31. Sapiētiae in prae­dication, Iusti­tia in absolutione peccatorum, san­ctificatio in con­uersatione quam habuit cum pec­catoribus, re­demptio in passi­one quam susti­nuit pro peccato­ribus. Bernardꝰ in Cantic a serm. 23 that whosoeuer doth reioyce, should re­ioyce in the Lord; and by once offering himselfe hath he con­secrated for euer them that are sanctified, Heb. 10. 14. Con­summatum est, It is finished; there needeth no more.

Secondly, by this is ouerthrowne that idle conceit of Pur­gatory: whereof we may truely say, as Non procul ab initio: vide Eras­mum in Chiliadi­bus adprouerbiū Lamiae turres. Tertullian did of the monstrous opinions of the Valentinian heretiks, that if one be admitted to heare the whole tale thereof, it would be sutable to those which old women vse to tell of Bugges and Fayries, and goodly wonders, and such like, to scare and make chil­dren affraid, and get them sleepe when they be froward: for it is now, Admiranda canunt, sed non credenda Papistae, As wel Papists as Poets can tell of wonders and incredibilities: for they say (but very Bellarminus de Purgat. l. 2. cap. 7 & 14. Greg. Mag. Dial. lib. 4. nounulli in quadā terrae par­te Infernum esse putauerunt, alij sub terra essè exi­stimant, ego autē hac de re temerè definire non au­deo. Quo modo dici potest inferno contiguum Pur­gatorium, cum infecni locus ijs sit incognitus? inconstantly) that it is a place wherein the soules of the faithfull, after they be dead, which be yet char­ged with the guiltinesse of some temporall punishment, or departed the body in some veniall sinne, according to the rule of Gods iustice, be tormented vntill they being fully pur­ged from the same, may obtaine the blessednesse and ioy of heauen: And this they tell vs is twofold, the one exceeding [Page 91] milde, the other extremely greeuous: this is next vnto hell, that in a beautifull and pleasant g medow, as if an offendor, were committed to prison, in some noble mans house. It were labour euill spent, to stand to confute such a folly. Therefore, but a reason or two to manifest De hoc igne Purgatorio, vide Apolog. Graecorū. [...], à Bonauentura Ʋulcanio editā, & Latinè reddi­tam. Et Genti­letum de exa­mine Cōcilij Tri­dentini, lib. 4. Sessione 25. the errour.

First, euery man doth either beleeue or not beleeue. He that beleeueth and continueth in faith, is freed from the wrath of God, and the curse, and doth not come into iudge­ment, but hath euerlasting life: he that beleeueth not, the wrath of God abideth vpon him. Ioh. 3. 36. There be then no newtrals, who may in Purgatory be cleansed from those sinnes, whereof in this life, they haue not obtayned pardon.

Secondly, the punishment of sinne belongeth as well to the body, as the soule: but Purgatory fire is no punishment for the body, for that resteth in the graue. Therefore, there can be no Purgatory after death, before the last day, when the soule and body shall be conioyned together, and both either eternally tormented, or eternally blessed.

Thirdly, the liuing come not into Purgatory. But it is certaine that many in the last day shal be aliue vpon the earth. 1. Thes. 4. 17. 1. Cor. 15. 51. And what hope then, if their doctrine be true, for those that cannot be purged? Therefore it appeareth to be but an idle fancie of curious braines, a monkish imagination, and a fiction; hauing part of the ori­ginall from Vide Home­rum Odyss. lib. 11. Ʋirgilium Aenead. lib. 6. Platonē in Phae­done & Gorgia, & lib. 10. de Republica. Poets fables, and Heathenish Philosophers dis­courses; who are not vnaptly tearmed of some of the Fathers, Philosophi hae­reticorum Patri­archae: Tertullia­nus, lib. contra Hermogenem. Patriarkes of heresies.

Fourthly, the soules departed from the body, doe either goe immediately Duae solum viae, duae portae, arcta & lata illa ad salutem, haec ad interitum: duo hominum status vel ouiū ad dex­tram, vel haedo­rū ad sinistram: duo solum prae­mia post hāc mi­grationc̄, vel co­rona, vel con­demnatio: duo lo­ca tantum, vel sinus Abrahae pro Lazaris, vel in­fernus pro abiectis epulonibus, nihil medium, nihil est tertium. D. Humfredus contra Campia­rum, ratione prima. into Abrahams bosome, or the dungeon of hell. Luc. 16. 22. 23. Now Purgatory is neither in the one nor the other: therefore none at all. For there is only two wayes, two gates, the broade and the straight; one leading to life, the other to death. Mat. 7. 13. Two conditions of men, sheepe at the right hand, goates at the left. Mat. 25. 33. Two rewards after this life, either endlesse glory, or eternall [Page 92] shame, Rom. 2. 78. Two places, heauen or hell; no middle betweene both, that he Non est vllus medius locus vt possit esse, nisi cum Diabolo, qui non est cum Chri­sto, August. lib. 1. de peccatorūme­ritis & remiss. cap. 28. Tertium locum ignoramꝰ nec es­se in Scripturis, inuenimus. Au­gust. lib. 5. Hypo­gnosticum. cannot be elsewhere, but with the Diuell, who is not with Christ. Iustinus Martyr 9. 75. For after the departure of the soule from the body, there is pre­sently a distinction of the good and the euill. The good are carryed of the Angels into rest. Apoc. 14. 13. The euill are sent to torment, Luc. 16. 23. And when we are once gone from hence, there is no Quando istinc excessum fuerit, nullus iam poe­nitentiae locus, nullus satisfacti­onis effectus, bis vita aut amitti­tur, aut tenetur, Cyprianus ad Demet. benefit of satisfaction, no repen­tance: here life is lost, or kept. For looke in what state we be when Christ doth Modo quaerat Domini misericordiam, qui non vult pati sine fine miseriam: Ʋide Fulgentium toto lib. 2. de remissione peccatorum, praesertim à cap. 7 ad finem vsque libri illius. call vs out of this world, in the same shal he Sententia Doctrinae Christi, [...]. Iustinus Martyr in Triphonem, & Cyprianus de Mortalitate. Qualem te in­uenit Deus cum de hoc mundo euocat, & accersit, talem & iudicat. iudge vs. Wherefore, let vs seeke the Lord while hee may be found; let vs call vpon him while he is neare: now is the acceptable time, behold the day of saluation, 2. Cor. 6. 2 For it is impossible that the lightest sinnes (if any may bee of that estimate) can be washed away, and we saued, but by Christ, whose blood doth purge vs from all sinne. 1. Ioh. 1. 7.

AMEN.

The conclusion out of S. Augustine. Augustinus, lib. 15. de Trinitate.

COram te est firmitas & infirmitas mea Domine; il­lam serua, istam sana: coram te est scientia & igno­rantia mea, vbi mihi aporuisti suscipe intrantem, vbi clausisti aperi pulsanti: meminorim tui, intelligam te, di­ligam te, auge in me ista donec me reformes ad integrum. Scio scriptum esse, in multiloquio non effugictur pecca­tum, sed vtinam praedicando verbum tuum & laudando te, tantummodo loquerer; non solùm fugerem peccatum, sed meritum bonum acquirerem, quamlibet multum sic loque­rer: neque enim homo de te beatus, peccatum praeciperet, germano in fide filio suo, cui scripsit, dicens: Praedica ver­bum, insta, oportune, importune. Nunquid dicendum est, istum non multa loquutum quòd non solum oportune, ve­rum etiam importune verbum tuum, Domine, non tace­bat? sed ideo non erat multum quia tantùm necessarium.

FINIS.

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