An exposition vpon the hundred 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.. Roberts, Alexander, d. 1620. 1610 Approx. 283 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A10800 STC 21073 ESTC S112040 99847299 99847299 12329

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Early English books online. (EEBO-TCP ; phase 2, no. A10800) Transcribed from: (Early English Books Online ; image set 12329) Images scanned from microfilm: (Early English books, 1475-1640 ; 2340:8f, 1581:15) An exposition vpon the hundred 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.. Roberts, Alexander, d. 1620. [16], 92, [4] p., folded table Printed by Iohn Windet for Richard Banckworth, and are to be sold in Pauls Church-yard, at the signe of the Sunne, London : Anno Domini 1610. Running title reads: An exposition vpon the hundred and thirty Psalme. The last leaf is blank. Title vignette, head- and tail-pieces, initials. This item is sixth in a group of ten items bound and filmed together. Errors in register: sig.A bound after sig.B; H3 missigned H5. Reproduction of the original in the Bodleian Library.

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eng Bible. -- O.T. -- Psalms CXXX -- Commentaries -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-02 Assigned for keying and markup 2011-02 Keyed and coded from ProQuest page images 2011-04 Sampled and proofread 2011-04 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

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

A Song of Degrees.

PSALME, 130.

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

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

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

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

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

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

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

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

The Argument.

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

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.

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.

〈 in non-Latin alphabet 〉 .

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 〈 in non-Latin alphabet 〉 . 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 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, 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 〈 in non-Latin alphabet 〉 . 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. 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 non-Latin alphabet 〉 , In Iſthmijs, Ode 5. 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 ., and that muſt be purged, and they adde daily more vncleaneſſe, by actuall ſinnes, therefore, for the 〈 in non-Latin alphabet 〉 . 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. 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 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 , &c. (now a receiued cuſtome of all nations) women with child conuicted, kept vntill they be deliuered, then put to execution: ſo God ſtayed the Amorites vntill their ſinne was at the full, Geneſ. 15. 16. Therefore let none ſay I haue ſinned a hundred times, and no euill is come vnto me, for the Lord is a patient rewarder: Eccleſiaſt. 5. 4. and they who contemne this his long ſufferance, doe but heape 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 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 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, 〈 in non-Latin alphabet 〉 &. 〈 in non-Latin alphabet 〉 . 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. 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 〈 in non-Latin alphabet 〉 ſiue 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . 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, 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 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 pro rodemſumuntur. Patronage. Or Nazianz. de laudibꝰ Gorgoniae 〈 in non-Latin alphabet 〉 . Orat. 1. cont Iulianum de Conſtantino. 〈 in non-Latin alphabet 〉 de Baſilio 〈 in non-Latin alphabet 〉 . Hieronimus in Epitaphijs Paulae & Nepolia i. &c. from the Rhethoricall excurſions of ſome of the Fathers in their Sermons, who had beene brought vp in the Vniuerſity, and ſchooles of Eloquence, but with a clauſe of vncertaintie. Or baſtard writings layed to the charge of the Fathers, which were neuer theirs, and the iuſt ſentence paſſed againſt 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 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 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 , 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: 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 〈 in non-Latin alphabet 〉 , Lutherus in pſal. 90. Quid habemus de tempore? praeteritum abijt, nec poteſt reuocari, futurū nondum eſt, & eſt incertum. Quid ergo reſtat nobis niſi praeſēs, quod eſt momentum ſubitò euaneſcens. now world. Tit. 2. 11. 12. For no man hath more, then the very preſent: for that which is paſſed, is not to be called againe, and that which is to come, vncertaine to vs, whether euer it ſhall be ours: therefore now, now muſt be our care, and our charge, knowing that we all ſhall appeare before the tribunall ſeate of Ieſus Chriſt, and there receiue according to that we haue done in this bodie, whether it be good or euill. 2. Cor. 5. 10.

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

THe doubling of theſe 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 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 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.

Tantus Deus. Tantum vt da et filium. Tantillos mundū Tales Gratis. quare Dilexit. me all long ſuffering vnto the example of them, which ſhall in time to come beleeue in him vnto eternall life. 1. Tim. 1. 15. 16. for indeed he came to ſeeke and to ſaue that which was loſt. Luc. 19. 10. and calleth vs with an aſſurance of reliefe. Math. 11. 28. therefore let vs goe with boldneſſe vnto the Throne of grace, not doubting to obtaine fauour in the time of need. Hebr. 4. 16.

Secondly, conſider the price by which you are redeemed, it is not gold or ſiluer, but the precious blood of Ieſus Chriſt, a Lambe immaculate, and without ſpot. 1. Pet. 1. 18. whom God of eſpeciall fauour gaue for vs, and therefore the Euangeliſt k vttereth this with a note of admiration and wonder, So God loued the world, that hee gaue his only begotten Sonne, that all that beleeue in him ſhould not periſh, but haue life euerlaſting. Ioh. 3. 16. and here in appeared his loue, not in that we loued him, but he loued vs firſt, and gaue himſelfe a reconciliation for our ſinnes. 1. Iohn 4. 10. for then we were weake ſinners and his enimies. Rom. 5. 7. 10. hee will not loſe them, 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 〈 in non-Latin alphabet 〉 peccati in Deum: haec vna nobiſcum nata eſt Rhetorica. himſelfe. The 〈 in non-Latin alphabet 〉 . Dorotheꝰ doctrina prima in Orthodoxographia. woman whom thou gaueſt, hath deceiued me: yet vnto him neuer asking was preached the Goſpell, that the ſeede of the woman ſhould breake the head of the Serpent. Gen. 3. 15. Dauid obtaining pardon after his adulterie and murther. 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 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. 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, for they regarded not to know 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 Amens & inſanus factus, non conuerſus in beſtiam, ſed beſtiarum ſocius. Vide Pierium in Hieroglyphicis l. 9. Hunc Strabo vocat. lib. 15. Geographiae ſuae, 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 . 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 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 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 〈 in non-Latin alphabet 〉 . Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3 his mercie.

And further, ſet before thy eyes as viſible teſtimonies, the examples of the greateſt ſinners, obtayning the greateſt mercies at Gods hands: he made Mathew a Publican an Euangeliſt: Marie Magdalene a harlot, an Apoſtle to the Apoſtles: the theefe vpon the Croſſe, a poſſeſſor of Paradiſe: Paul a perſecutor, a preacher, and he confirmed Peter, denying him, forſwearing, banning, and curſing, that he knew him not moſt louingly in his Apoſtleſhip, and all theſe and the like, they are examples to all for time to come, that ſhall beleeue in Chriſt. 1. Tim. 1. 17. Laſtly, if the waight of the Croſſe and afflictions doe preſſe thee downe, and thereby thou conceiueſt God to be angrie with thee: well know that ſo he hath exerciſed his deareſt Saints. Iob is diſpoſleſſed of all, children, ſeruants, goods, health, comfort, and complayneth that the Lord had written bitter things againſt him, and purſued him like an enimie. Iob 10. 17. 18. Great Eliah is ſo diſtreſſed, that he wiſheth death, complayining vnder his Iuniper tree. 1. Kings 19. 9. And Dauid a man according to Gods owne heart, findeth a heape of miſeries in his houſe, good mementoes of his ſinne. 1. Sam. 12. 10. &c. and this made him confeſſe, that it was profitable for him that he was afflicted: for before he was troubled, he went wrong, but after, he kept Gods commandements. Pſal. 119. v. 71. Why then as the Prophet ſpeaketh, is the liuing man ſorrowfull, in ſuffering for his ſinnes? Lament. 3. 39. Our corrupt fleſh ſtandeth in need of ſuch ſalt to abate the ranckneſſe thereof, and theſe things are written for our learning, that we through patience and hope of the Scriptures might haue comfort. Rom. 15. 4.

Secondly, the ſecond vſe is generall, Let vs therefore haue grace, whereby we may ſo ſerue God, that we may pleaſe him with reuerence and feare. Hebr. 12. 28. For as S. Auſten 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 〈 in non-Latin alphabet 〉 . Simeon. Luc. 2. 25. And as motiues hereunto, ſet God alwaies before thine eyes, vnto whom all things are naked. Hebr. 4. 13. and beholdeth thy thoughts, and heareth thy wordes. Pſal. 139. 3. If this will not ſerue, then conſider him iudging, rewarding, and puniſhing. Therefore it is the Wiſemans inference, Feare God and keepe his commandements; for he ſhall call euerie worke, and euerie ſecret thing to iudgement, whether it be good or euill. Eccl. 12. 14. And the Apoſtles confeſſion, We couet that both dwelling at home, and remoouing from home, we may be acceptable vnto him: for we muſt all appeare before the iudgement ſeate of Chriſt, that euery man may receiue the things in his bodie, according to that he hath done, whether it be good or euill. 2. Cor. 5. 10.

If thou Lord markeſt iniquitie?

The holie Ghoſt vſeth here very ſignificant words; for the originall tranſlated, to marke, is to keepe carefully and with diligence, that nothing eſcape: as in that ſpeech of our Sauiour Chriſt, Bleſſed are they that heare the word of God and keepe it. Luc. 11. 28. That is, doe not ſuffer it to ſlippe from them. So it is ſaid of Iacob, that he marked Ioſephs ſayings concerning his dreames. Gen. 37. 11. Therefore it includeth thus much, that God doth not onlie behold and know our euill deedes, but keepe them in minde, and will in his time alſo take vengeance of them, as he telleth the hypocrite, who tooke the aduantage of his patience, and miſinterpreted his long ſuffering, when he was partaker with the adulterer, ran with the theefe, ſlandered his owne mothers ſonne, and thought God like himſelfe, becauſe he held his peace: but I will ſet all theſe things in order before the. Pſal. 50. 21. And the word Engliſhed, iniquitie, being of the plurall number, implieth both the greatneſſe and the number of ſinnes.

So this being Dauids confeſſion, whereby he is moued to Doctrine. ſue for pardon and forgiueneſſe, teacheth vs,

That the moſt holie in earth compaſſed with fleſh and blood, liuing in this vale of miſerie, and place of temptation, are not only infected with the ſtaines of infirmitie, but ouertaken euen with many and great offences, with groſſe tranſgreſſions. Righteous Lot is twice drunke, committed inceſt with his owne daughters: and after thoſe facts the holie Ghoſt neuer maketh mention of him, as of the other Patriarks, but buryeth Lutherꝰ in 19. caput Geneſcos. him in his teares. Gen. 19. 35.

Aaron who had ſeene Gods wonders in Aegypt, of mercy and iuſtice, who walked through the red Sea, heard the Lord ſpeake from heauen, not many dayes after maketh a moulten Calfe, buildeth an Altar before it, and proclaimeth a holie day, and offereth ſacrifice as vnto 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 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, 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 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 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 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, 〈 in non-Latin alphabet 〉 freely pardoning. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . 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 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: 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 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) 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 〈 in non-Latin alphabet 〉 , 2 〈 in non-Latin alphabet 〉 3 〈 in non-Latin alphabet 〉 , 4 〈 in non-Latin alphabet 〉 . 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 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 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 〈 in non-Latin alphabet 〉 redditur in nouo Teſtamēto per verbum 〈 in non-Latin alphabet 〉 vt Mat. 20. 34. &c. Et 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 Clemēs Alexandrinus Padagogi lib 1. c. 10. vocat 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 dictam putat quaſi 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 , Socrates Hiſtor. lib. 1. c. 8. Chriſtians life is faith and good works, and a reſemblance 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 . Iſidor. Peluſ. lib. 4. Epiſt. 34. Vide Baſil. hom. 1. de Baptiſ. Nyſſen. 〈 in non-Latin alphabet 〉 . none can walke in the wayes of death, and yet goe to life: therefore, as the Apoſtle admoniſheth, let your conuerſation be now in heauen. Phil. 3. 20. and keepe faith and a good conſcience. 1. Tim. 1. 19. For this is the will of God, our ſanctification. 1. Theſ. 4. 3. without which none ſhall euer ſee him. Hebr. 12. 14.

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

THe Prophet euidently in this part of his prayer, ſheweth his faith and confidence in God, which he layeth out in this ſort: Firſt, by his patient abiding, he murmureth not, nor giueth backe in his trials, (I haue waited vpon the Lord.) Secondly, by the ſincerity thereof, (my ſoule hath waited.) Thirdly, by the obiect or ground, whereupon he reſted; for in this weakeneſſE of ours, we had neede of ſupporting, and that is in the mercifull promiſes of God, (I haue truſted in his word.) Fourthly, by the conſtancie, and that is laid out by a compariſon, wherein it excelleth; My ſoule waiteth on the Lord, more then the morning watch.

I haue waited on the Lord.

The word of the preterperfect tenſe, is obſerueable; for by the compariſon of his former deede, and by-paſt wayting, he doth profeſſe the continuance of the ſame: now vpon the promiſe of God, who hath felt before the comfortable experience of his fauour and deliuerance; for tribulations bring patience, and patience experience, and experience hope. Rom. 5. 3. 4. Tribulations, not of their owne nature, but as they are ſanctified, worke in the beleeuers patience, and ſo muſt be reſtrayned to the proper ſubiect: and patience triall, whereby true faith is diſcerned from counterfait, euen as by fire the droſſe is ſeparated from gold. Pſal. 66. 10. And triall hope; hope of future comforts neuer to be wanting, for God is no changeling. Before he ſaid generally, that God was exorable and ſhewing mercie vnto ſinners, which doe flie vnto him, and ſhroude themſelues vnder his grace and fauour. Therefore, from hence he concludeth, that as to others and to himſelfe formerlie he hath beene gracious; ſo now alſo he will not be wanting.

From the former benefits of God beſtowed vpon others Doctrine. of his children, or vpon our ſelues, we may gather vndoubted aſſurance of future bleſſings to be continued, for as in the ſickneſſe of the bodie, we willingly commit our ſelues to the hand of that Phyſition, who once hath cured vs of ſome dangerous diſeaſe: ſo cannot he doubt of comfort for his ſoule, who hath found releefe from God in his diſtreſſes heretofore. Therefore the Prophet euen then when his calamities, inward and outward were ſo importable, that his ſoule refuſed comfort, and ſo great that his ſpirit was full of anguiſh, conſidered the dayes of old, and the yeares of auncient time. Pſal. 77. 5. So when Dauid was to fight with Goliah, the victorie againſt the Lyon and the Beare, were perſwaſions to induce him to hope for Triumph ouer the Philiſtine. 1. Sam. 17. 34, 35, 37. And when Abſolon rebelled, draue him out of his Kingdome, and ſo executed that ſentence pronounced for his ſinne. 2. Sam. 12. 11. 12. which no doubt was no ſmall temptation: neuertheleſſe he deſpaired not, but ſaith, though hotlie purſued: I laid me downe and ſlept, and roſe againe, not waked by the ſound of the trumpet, or trampling of the horſe, nor ratling of the armed men. And ſo promiſeth to himſelfe aſſurance of peace in this dangerous conſpiracie, from this, that God had before ſmitten all his enimies vpon the check bone. Pſal. 3. 7. And this is that wherewith Ioſua encourageth his people, when he cauſed them to ſet their feete vpon the necks of fiue Kings: ſo the Lord had brought downe their enimies now; ſo he would doe hereafter. Ioſua 10. 25. And from that one act of bringing the Iſraelites out of Aegypt, both Salomon groundeth his petition for generall bleſſings, and Ieremie for particular. 1. Kings 8. 51, 52, 53. Iere. 32. 21. And not to ſtand longer vpon this point; Paules onlie comfort was in his tranſcendent 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 2 〈 in non-Latin alphabet 〉 . 3 〈 in non-Latin alphabet 〉 . to hurt, ſtrong in power, and cruell in purpoſe. 1. Pet. 5. 8. And therefore ſeeketh to perſwade men, that God hauing once forgiuen, will no more be intreated for relapſed offendors: yet he hath promiſed acceptance at our returne. Ezech. 18. 21. he hath performed ſo much, receiuing Dauid after adultery and murther. 2. Sam. 12. 13. Peter after thriſe deniall. Ioh. 21. 15. For therefore it pleaſed the Father, that in Chriſt ſhould all fullneſſe dwell, to reconcile to himſelfe and ſet at peace by the blood of his Croſſe, the things in heauen, and the things in earth. Coloſſ. 1. 19. Where the ſpirit of God ſetteth downe the helpe for three the deepeſt woundes of a Chriſtian ſoule: for againſt the greatneſſe of ſinne, there is in Chriſt fulneſſe of redemption: againſt the number, all fulneſſe: againſt the continuance in them, the dwelling of this all fulneſſe: which ſignifieth an vnmoueable ſetledneſſe: and therefore without exception of offence or offendor, (repentance preſuppoſed) our Sauiour calleth and promiſeth, come vnto me all you that trauaile and are heauie loaden, I will 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 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 〈 in non-Latin alphabet 〉 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.

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 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 〈 in non-Latin alphabet 〉 . 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.

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: 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 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. 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 〈 in non-Latin alphabet 〉 . 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, 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 the Chronicler of the world. Daniel 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 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 when it reſiſteth, is defeated. Dauid is annointed King ouer Iſrael, and muſt ſit in the Throne; but for many yeares together he hath neither houſe nor home, but is conſtrayned to keepe the wilderneſſe fot his ſafety. 1. Sam. 22. 1. Iob is ſtripped of all, that he may haue more beſtowed. Iob 1. 20. & 42. 10. Thus God will be wonderfull in his Saints, and it is that which Anna ſpeaketh, He killeth and maketh aliue, bringeth downe to the graue, and rayſeth vp: 1. Sam. 2. 6. Wherefore let vs caſt our care vpon God, for he careth for vs. 1. Pet. 5. 7.

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

THeſe wordes diligently weighed, ſeeme to diſcouer two, if not contrary, yet diuers affections; for therein is a ſignification of impatiency, in reſpect of delay, in that the thicke darkeneſſe of trouble and temptation endureth ſo long; and of conſtant enduring while it ſhall pleaſe God to ſhine forth, and diſperſe thoſe miſtie cloudes. So the fleſh ſtriueth againſt the ſpirit; but the latter part ouercommeth the worſe, and from hence be obſeruable ſundry inſtructions.

As thoſe who keepe watch in the night, what with the 1. Doctrine. diſcomfortableneſſe of the time, and wearineſſe of the labour, doe thinke long till the approach of the day: Euen ſo a Chriſtians life is full of labour and griefe, vntill that appointed time of deliuerance come, which all creatures waite for with a carefull and longing deſire. Rom. 8. 19. that ſo we may reſt in the houſe of the Lord. Pſal. 23. 6. For Chriſtianity ſtandeth not in flouriſh of wordes, or an outward counterfait ſhew: holy profeſſion admitteth no ſluggiſhneſſe of ſpirit, therefore if any will be Chriſts Diſciple, he muſt take vp his Croſſe. Math. 16. 24. and ſtriue to enter in at the narrow gate. Luc. 13. 24. And S. Paul commending the Theſſalonians, addeth to euery vertue his proper attribute, that their faith was effectuall, their loue diligent, their hope patient, and the receiuing of the word with affliction. x. Theſ. 3. 6 Wherefore to be a Chriſtian is not an idle mans occupation, as Pharao thought. Exod. 5. 4. Nay, whoſoeuer will ſet himſelfe in ſuch a courſe as he ought, ſhall finde his life to be a continuall Martirdome, ſuſtayning terrours within, and fightings without. 2. Cor. 7. 5. And hereof I take it that it is called a crucifying, as Rom. 6. 6. and Galat. 6. 14. which is of all other beſides the ignominy thereof, the moſt ſenſible torment: and hereof Chriſt hath left vs an example. 1. Pet. 4. 1 Sub ſpinoſo capite non ſunt delicata membra. Wanton members vnder a head crowned with thornes, are not ſutable.

Therefore, euery one muſt worke forth his ſaluation with 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 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. 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, 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 〈 in non-Latin alphabet 〉 . 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.

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 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 〈 in non-Latin alphabet 〉 : 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 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 ſenſe of deſerued iudgement, for ſinne; for howſoeuer worldly men may ſport themſelues, and put off the euill day, yet can it not be auoided, but either the greatneſſe of mans ſinne, will diſcourage him; and this made Cain deſpaire, when he conceiued it to be greater then Gods mercy. Gen. 4. 13. but againſt this. With the Lord is mercy: or elſe the number, and this doth aſtoniſh the moſt righteous. Therefore I am confounded, ſaith Ezra, and aſhamed to lift vp my eyes vnto thee my God, for our iniquities are increaſed ouer our head, and our treſpaſſes are gone vp to heauen. Ezra 9. 6. So Dauid, Mine iniquities are gone ouer my head: therefore I am bowed and crooked very ſore, I goe mourning all the day long, I am weakened and ſore broken. I roare for the very griefe of my heart: my heart panteth, my ſtrength faileth, and the light of mine eyes euen they are not my owne. Pſal. 38. 46. 8. 10. Againſt this, With him is great redemption.

Neither the greatneſſe nor multitude of ſinnes, muſt diſcourage Doctrine. a penitent ſoule, for where ſinne abounded, there grace ſuperabounded. Rom. 5. 20. Chriſt calleth them to come vnto him; and promiſeth reſt to thoſe, who are loden and trauaile vnder the burthen of their ſinnes. Math. 11. 28. and his blood is ſaid to purge vs from all ſinne. 1. Ioh. 1. 7. and the promiſe is, that if they be as red as blood, they ſhall be made as white as wooll; and if ſcarlet, like vnto ſnow. Eſay 1. 18. and this mercy is confirmed by oath. Ezech. 33. 11. that ſo by two things, by which it is impoſſible, that God ſhould faile; the Elect might haue ſure conſolation. Hebr. 6. 18. And as ſenſible teſtimonies hereof, he receiued Manaſſes into fauour, who committed more abhominations then the Gentils, and did euill to anger the Lord withall. 2. Chron. 33. 7. 8. 13. He accepted of Dauid an adulterer, a murtherer. 2. Sam. 12. 12. He admitted denying Peter, and moſt louingly conuerſed with him. Ioh. 21. 15. Hee made the Theefe vpon the Croſſe an inheritor of Paradiſe. Luc. 23. 43. and Marie Magdalen the ſinner, a meſſenger of his reſurrection. Math. 28. 7. At one time three thouſand of thoſe are waſhed with Chriſts blood, who ſhed his blood. Act. 2. 23. 41. For there is no maladie of the ſould vncurable, to the almighty 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, 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.

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: 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, 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 〈 in non-Latin alphabet 〉 . 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. 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 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 . an oppoſition betweene him and Adam, the authour of our bondage, 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 〈 in non-Latin alphabet 〉 . 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 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 Socrates lib. hiſt. Eccleſiaſt. 1. cap. 10. did to Aceſius a Biſhop of the Nouatians; Set to the ladder and climbe vp alone. For woe to the beſt life, if it be cenſured in iuſtice. Therefore the Saints pray; Enter not into Iudgement with thy ſeruants O Lord; and confeſſe, for no fleſh is righteous in thy ſight. Pſal. 143. 2 for our workes be prebrum and pudor, ſhame and reproch, and our righteouſneſſe conſiſteth not in perfection of holyneſſe, but pardon of ſinnes: therefore bleſſed is the man whoſe wickedneſſe is forgiuen, &c. Rom. 4. 6. For when we were dead in our ſinnes and treſpaſſes, and by nature the children of wrath, God rich in mercy, according to his great loue, wherewith he loued vs, euen when we were dead by ſinnes, hath he quickned vs, and rayſed vs vp together, and made vs to ſit together in the heauenly places with Chriſt Ieſus, that he might ſhew in the ages to come, the exceeding riches of his grace, through his kindneſſe toward vs in Chriſt: for by grace are yee ſaued through faith, not of your ſelues, it is the gift of God; not of workes, leaſt any man ſhould boaſt 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 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: 〈 in non-Latin alphabet 〉 : becauſe all beleeued not. If thou doeſt not beleeue, Chriſt did not deſcend, Chriſt did not ſuffer 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 〈 in non-Latin alphabet 〉 . 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 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 , &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 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 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. 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 . 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.