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..

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 a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lib. de Mystica Theologia cap. 1. Vide & in eum locum Pachymerae Paraphrasm . Sic Euangelium vocat breue verbum , de verbo adbreuiato , sed caelesti suauitate refertum , Bernardus serm. 1. in Vigilia 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 b b 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 c c 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 d d Diluuio ex illo tot vasta per aequora vectus . Aeneidum 7. Vbi 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 e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In Isthmijs , Ode 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Scholiastes in eum locum . De hoc bello Herodotus in Vrania . 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. f f 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 g g Inter mare & hostes , inter vndas , & gladios inclusi erant , 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 h h Vnicus 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 i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 k k Sic Spiritus 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 l l 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 m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &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 , n n 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 o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , and that must be purged , and they adde daily more vncleanesse , by actuall sinnes , therefore , for the p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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. confesseth , 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 q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nam disciplina patris non est ira iudieis , sed amor corrigentis 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 r r Scipio . Captaine would say of his people , that their estate stoode in the worst tearmes , when in peace . And Hierome s s 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 t t Vbi 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. u u 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 x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vengeance pursued him , Act. 28. 4. But it is farre otherwise : for the Crosse is the precious y y Gemma annulatis . stone of that ring , wherewith Christ espouseth his Church , wherefore , if any will be my Disciple , saith he , let him take vp his Crosse and follow me , Matth. 16. 24. for whom he loueth he doth chastise , Hebr. 12. 6. and this is to no other end , but for their triall in this spirituall warfare , that when they haue fought the good fight , they may receiue the crowne of righteousnesse , 2. Tim. 4. 7. Therefore let the wicked know that their case is fearefull , when God beginneth iudgement at his owne house , 1. Pet. 4. 17. and take Christs admonition to repent in time , Luc. 13. 3. for he that beareth with sinners in patience , wil punish contemners z z Tolerat peccantes , punit contemnentes . in iustice , and * * Valerius Maximus , lib. 1. c. 2. recompenceth the slacknesse of his striking with the greatnesse of the wound they are no more but repriued for a while , as in former time among the Aegyptians a a Plutarchus de sera numims vindicta . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ( now a receiued custome of all nations ) women with child conuicted , kept vntill they be deliuered , then put to execution : so God stayed the Amorites vntill their sinne was at the full , Genes. 15. 16. Therefore let none say I haue sinned a hundred times , and no euill is come vnto me , for the Lord is a patient rewarder : Ecclesiast. 5. 4. and they who contemne this his long sufferance , doe but heape b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vp to themselues wrath as men doe treasure , vnto the day of wrath and of the iudgement of God , Rom. 2. 5. treasures of vengeance , in steede of treasures of mercy .

Secondly , this may serue to reach euery one in particular , to retaine a charitable opinion of our bretheren vnder any of these , which are called Gods soare iudgements , Ezech. 14. 21. and to comfort our selues if they doe take hold vpon vs , and not conceiue that either they or we are out of Gods fauour , though the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianzen . in Carminibus . rodde be sharpe , yet the hand that striketh is sweet , and therewithall as some motiues to a more quiet suffering to remember that : First , there be in all , the reliques of sinne , for which cause all are subiect to the common d d August . de ciuit . Dei . l. 1. c. 9. De hac materia erudité & plené disputat . calamity : there perished in the floode , aswell part of the religious posterity of Seth , as the wicked off-spring of Cam , Gen. 7. 23. and the same day , on the same place , by the same meanes , Ionathan and reprobate Saul ended their liues , 1. Sam. 31. 6.

Secondly , death is not only the stipend of sinne , but remedy also , for by it we are translated into the security of not sinning e e Fulgentius Epistola ad Gallam . Non quantum vixerit quisque sed qualiter , intuendum , &c. Wisdome 4. 11. Esay 57. 1. 2.

Thirdly , the manifesting of the difference betweene the Sheepe and the Goats , the Godly and the wicked , is reserued to the day of separation in the last iudgement , Matth. 25. 32. Now , thinges fall alike to both , Eccles. 9. 2.

Fourthly , let it be the sworde , or famine , or pestilence : as Cyprian f f Libro de Mortalitate . said of one , so it is true of al , they be but mortality , to which all are subiect , there is no dispensation can be purchased for any . The penall statute vnrepealable is . Statutum est omnibus mori , Hebr. 9. 27. It is decreed for all men to die , that we in both may be the Lords g g Siue viuimus siue morimur Domini sumus & in nominatiuo , & in geuitiuo . Apoc. 1. 6. 1. Thess. 4. 17. , Rom. 14. 8. so our death shall be the end of this mortall life , and the beginning of an endlesse immortality , Ioh. 11. 25. 26. Wherefore let vs haue our conuersation now in heauen , from whence we looke our Sauiour Christ shall come , that at his comming hee may make these our corruptible bodies like vnto his glorious body . Philippians 3. 20.

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

THese three wordes : of crying , voice , and prayers , doe expresse three especiall attributes of our supplications made vnto God , for the first sheweth that they must bee earnest , the second no confused murmur , but a speech expressing our necessity , the third being in the plurall number , enforceth a continuance and perseuerance in asking . Now therefore , the word here vsed in the originall , signifieth not only to call , but also to crie out , and differeth from all other of the same sort , for it hath a speciall reference both to the person to whom we make request , and the matter for which we doe sue , and here in this place very aptly vsed : for the Prophet now being in the bottome of the Sea of miseries , that he may be heard lifteth vp his voice , and to God on high , that hee who only can , whose power is infinite , and will , whose mercy is endlesse , would pull him out from thence : the cause of his crie is the depth of his distresse , a low voice cannot ascend to bee heard aboue , and the Philosophers h h Aristotels problem . sect. 11. problemat . 45. in nature giue a reason thereof , for the voice being formed of aire , which is mixed with moisture doth descend , and therefore more audible beneath , then from aboue , it must then be forced that it may goe vpward and be heard .

Affliction therefore and the sensible feeling thereof , doth Doctrine . not only make men performers of religious duties , but also ready , and earnest in the same . And you shall obserue that vsually praiers , in time of trouble , are styled in Scripture by the title of cryes , as that of Moses at the brincke of the red Sea , inter mare & hostes , inter gladios & vndas , hauing before him the raging waues , and behinde the murthering sword , he cryes to the Lord . Exod 14. 15. i i 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 k k 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 l l 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 m m Grauamen corporale est medicameaspirituale . Vtilius est frangi languoribus adsalutem , quam remanere incolumes ad damnationem . Hugo l. 2. de anima . Vse . , 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 o o Marcellinus 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 p p Afflictio est Medicina , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Corinth. 12. 2. 2. Chro. 33. 11. 12 in it , when he said . It is good for me , O Lord , that I was afflicted . For now haue I kept thy Commandements . Psal. 119. 67. 71. Without this it is not possible for the hard harted man , to take out the lesson of repentance , S. Chrysostome q q In Psal. 114. vseth a prety similitude to this purpose . Quontam nos valde amat Deus , sinit affligi , &c. Mothers doe vse by visards and bug-beares , 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 r r 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 s s 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 . t t Aduersitas magis auget desiderium in Deum : 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 u u Sub eoaem tormento non est idé virtus & vitium sub vno igne rutilat aurum , palea sumat , &c. tantum interest non qualia sed quales quisque 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 x x Lucianus in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 siue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hercules . But pure and true , one end whereof is fastened to Gods eare . the other to our tongue , if we plucke he will heare . Math. 7. 7. And he alone , for ,

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

Secondly , Inuocation is the chiefe part of his worship , therefore it is only to be performed to him , due by commandement , call vpon me in the time of trouble , and I will heare thee . Psal. 50. 15. and of this y y 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 z z 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 a a Nazienzene proueth by this argument the holie Ghost to bee God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Oratio de Spiritu sancto . Vide in eum locum Elia scholia . faith which is ioyned with prayer , therefore religious inuocation is due to none but to God : one in essence three in persons . The Father , Sonne , and holy Ghost , in whom we doe beleeue .

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

Therefore for conclusion for b b 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.

* * Vse . From hence appeareth the error of Popish doctrine , which sendeth vs c c Bellar. de Ecclesia triumphante l. 1. c 15. Concil. Trid. Sess. vltima quae fuit . Anno 1563. Gentiletus . 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 d d Eusebius de praeparatione Ruangelica . l. 12. &c. August . de ciuit . Dei . l. 8. c. 18. & in eum Viues . 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 e e 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 f f 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 g g Hinc apud veteres Authores Graecos 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro rodemsumuntur . Patronage . Or h h Nazianz. de laudibus Gorgoniae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Orat. 1. cont Iulianum de Constantino . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de Basilio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 i i 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 k k 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 l l 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 m m Ipse est Os nostrum , per quod Patri loquimur , est oculus noster , per quem patrem videmus , est dextra nostra , per quam nos patri offerimus . Quo nisi intercedente , nec nobis , nec sactis , quicquam est cum Deo . Ambros . lib. de . Isaac . cap. 8. put vp our petitions , he is that Angell with the golden Censer , and much odours , that offereth vp the prayers of all Saints . Apoc. 8. 3. for there is one God and one Mediatour betweene God and Man , euen the man Iesus Christ . 1. Tim. 2. 5. Therefore , since there is no precept in Scripture , commaundes prayer to Saints , no promise that God doth allow thereof , no example to warrant the practise , it is not to be n n Non fuit consuetum in veteri testamento , vt diceretur Sancte Abrahame , ora pronobis , sed solum . orabant homines illius temporis Deum . Bellar. l. 1. de sact bealit . c. 19. Salmeron in Tim. 2. disp. 8. §. non est , expressum in nouo testamento , de inuocatione Sanctorum , quia durum id esset Iudaeis praecipere , Gentibus periculosum . receiued .

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

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

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

THere be in the originall two seuerall wordes , Iehouah , and Adonai . Iehouah is the proper name of the diuine essence , which alwaies t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . was , is , and shall be . Apoc. 1. 4. and it signifieth the immutability and constancie of God , and therefore purposing to fulfill his promise made to Abraham , of deliuering his seede and posterity out of bondage . Gen. 15. 16. he thus speaketh to Moses , whom he had called to that worke . I appeared to u u Shaddai Gen. 17. 1. Gen. 28. 3. & 53. 11. Graeci vertunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De nomine Iehouae . Vide Galatinum de arcanis Catholicae veritatis . l. 2. cap. 10. Angelum Caninium 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 x x Dialeg . de sancta Trinitate . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sic insinuatur Deus paruulis audientibus . August . de Genes. ad literam cont. Manich. l. 1. cap. 17. & in psal. 9. Hilarius de Trinitat . lib. 6. & in hunc locum . Damas . l. 1. Orthod. fidei c. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cyrillus de Trinitat . c. 12. Athanasius , such speeches be vttered after the manner of men , but to be vnderstood as is beseeming God , who in his word teacheth vs spirituall thinges in bodilie tearmes , and sheweth vs inuisible thinges by those which be visible . As his oath signifieth the immutability of his counsaile . Gen. 22. 16. his anger and wrath , the hatred of euill and iust reuenge thereof . Psal. 2. 12. his forgetfulnesse or sleepe , the deferring either of helpe or punishment . Psal. 13. 1. and Psal. 78. 65. so when eyes are attributed vnto him , we are to vnderstand his fauour . Deuter. 32. 10. his mouth and speech are declarations vnto vs of his will . Num. 12. 8. Esay 40. 5. and so of the like : and in this place his eares attending , doe teach his mercifull willingnesse to graunt our requests , who seemeth as one y y Non audientia tantum Dei , sed obedientia quasi designatur : Saluianus de prudentia lib 2. speaketh , not only to yeeld audience to the prayers of his children , but to performe a kinde of obedience in wayting , to attend their supplications , as Psal. 34. 15. the eyes of the Lord are vpon the righteous , and his eares are open to their crie .

* * Doctrine . Therefore , since the Prophet doth so carefully , in so many wordes , so often iterated , vrge this one thing , his desire of being accepted in prayer , we are to learne that : It is the greatest euill , which can befall a man in this life , if God shall refuse to heare his prayers . Wherefore as a token , yea , a threatning of his wrath , when his admonitions are reiected it is said , he will not heare , when petitions are put vp vnto him . Prouer. 1. 28. and the like . Iere. 14. 11. 12. for so long as God doth not refuse our prayer , hee doth not denie his z z Cum videris , non a te amotam deprecationem tuam , securus esto , quia non est , a te amota misericordia eius . Aug. in psal. 66. mercy . Therefore , Dauid breaketh forth in great ioy : praysed be God who hath not put backe my prayer , nor his mercy from me . Psal. 66. 20. For when mans petitions ascends , Gods blessings descends , he is readier to giue then we to aske . And this is it which so discouraged the Israelites in their captiuity , and of which they complaine , and for which they mourne , that their prayers in this distressed estate , had no acceptance . Lam. 3. 44. for we haue no helpe but from God , if he destroy who can saue ? And this is the reason that made Dauid of his three offers to make the choise to fall into the handes of the Lord , who when he had wounded , could in his power , and would in his mercie , heale againe . 1. Chro. 21. 13.

* * Vse . From this we may learne and vnderstand the folly of men , who put off their repentance from day to day , as though God were bound to waite , when they would call for mercy , and must condescend if they can but say , Lord haue mercy . As the theefe . Luc. 23. 42. Lord remember me a a Confessio breuis vitam atque sinit longam . ; indeede this is an example of receiuing at the last , and memorable of one , that none should despaire ; for at what time a sinner doth repent , there is a promise of pardon . Ezech. 18. 21. and but of one , that none should presume , for he that b b Lege creationis , vespera & mane dies est . at multis ex peccati grauitate dies est sine vespera , vt Sodomitis Genes. 19. 24. multis sine aurora , vt diuiti . Luc. 12. 20. hath promised that at what time so euer a man doth returne , he shall be receiued , hath not assured the time wherein he shall returne , for it may be that either God will not heare when thou doest crie for c c Vide de bis Scotum in 4. sententiarum dist. 20. mercy , and that lege talionis by a iust law of requitall , because thou diddest not listen to him , calling for repentance , as Zach. 7. 13. and an example in Antiochus . 2. Machab. 9. 13. or thou shalt haue no list to pray , but die sottishly , as Nabal . 1. Sam. 25. 37. or no d d Punitur hac animaduersione peccator , vt moriens obliuiscatur sui , qui viuens oblitus est Dei . August . in festo Innocent . ser. 3. minde being oppressed with extremity of paine , or feare of death , as 1. Sam. 4. 20. he that doth ouer-slippe the opportunity of timelie repentance , shall come to late , with the foolish Virgins , to craue aperi nobis Domine , open to vs O Lord . Math. 25. 11. therefore let vs seeke the Lord while he may be found , call vpon him while he is neare . Esay 55. 6. and while it is called to day returne . Hebr. 3. 12. 13. and liue soberly and iustly and godly in this e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lutherus in psal. 90. Quid habemus de tempore ? praeteritum abijt , nec potest reuocari , futurum nondum est , & est incertum . Quid ergo restat nobis nisi praesens , quod est momentum subitò euanescens . now world . Tit. 2. 11. 12. For no man hath more , then the very present : for that which is passed , is not to be called againe , and that which is to come , vncertaine to vs , whether euer it shall be ours : therefore now , now must be our care , and our charge , knowing that we all shall appeare before the tribunall seate of Iesus Christ , and there receiue according to that we haue done in this bodie , whether it be good or euill . 2. Cor. 5. 10.

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

THe doubling of these f f Geminatio clamoris est sign ficatio intimae deprecationis . Alcunuis in hunc psal. wordes , O Lord , O Lord , and the gradation of speech , heare my voice , and let thine eares attend , is not slenderly to be passed ouer : for in these is bewrayed the passionate affection of a distressed soule , striuing against the temptations of the Deuill , and the corruption of weake flesh , which in afflictions , and vnder the waight and burden of the Crosse , murmureth against God , like Iobs wife . Iob 2. 9. and intermitteth prayer , as though it were to no purpose , to call vpon God to appease him being displeased . And in truth the holie Saints doe oftentimes finde in the extremities of trials , that their temptations are not only not lessened , but rather increased and more sharper , when they haue made petition for deliuerance or mitigation , and then euery moment of differring comfort , seemeth a deniall of helpe , as in Dauids complaints , how long ? how long ? Psal. 13. 1. 2. and some learned doe thinke , that Elias did then striue with the like temptation , when he said , heare me O Lord , O Lord heare me , 1. Kings 18. 37.

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

For the vse of this doctrine , none can be more profitable , Vse . then to consider what medicines God hath prouided against such a wound , in his word , which is the soueraigne healing balme , as Psal. 107. 20. necessary to be knowen : for oftentimes in great sicknesse , and other extraordinary crosses , weake and sinnefull men , priuie to their owne offences , and fearing the iust desert of them , come to this plunge . Therefore , for helpe in this case , first take hold of Gods generall promises of mercy , as , If thy sinnes be as red as Scarlet , I will make them as white as wool ; if they were as blood , they shal be as snow . Esay 1. 18. Further , As I liue , saith the Lord , I will not the death of the wicked , but that he should turne from his way and liue . Ezech. 33. 11. Thus God hath promised mercy , and if it be not enough , hath h h O faelices quorum causa iurat . Deus , O miseros sinec iuranti eredimus . Tertull. de patientia . sworne it , that so by two thinges immutable , in which it is impossible hee should lie , we might haue strong consolation . Heb. 6. 18. Thus did Paul receiue comfort , by applying the generall particular to himselfe , and hath left an example of that heauenly Art , to the faithfull for euer , in that notable speech : This is a true saying , and worthy by all meanes to be receiued , that Christ Iesus came into the world to saue sinners , of whom I am the greatest ; notwithstanding for this cause was I receiued to mercie , that Iesus Christ should first shew on i i

Paulus ex persecutore Christianorum , Christi annunciator factus est : vtilitas huius rei gesta haec est , quanc ipse commemorat , dicit enim ab hoc sibi veniam datam , &c. vt nemo de se desperet qui suerit magnis peccatis inuolutus . &c. August . serm. de conuersione Pauli . Vide illius insig nem de hac materid tractatum in serm. 10. de bis ipsis verbis Apost.

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

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

Thirdly , set before your eyes the examples of sinners , whom God hath receiued into fauour , as Adam resisting , and laying the imputation of his transgression vpon God m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peccati in Deum : haec vna nobiscum nata est Rhetorica . himselfe . The n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dorotheus 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 o o Non horruisti confitentem latronem , non Cananeam supplicantem , non lachrymantem peccatricem , non deprehensam in adulterio , non sedentem in Telonia non supplicantem Publicanum , non negantem Discipulum , non persecutorem Discipulorum , non ipsos crucifixores tuos . In odorem 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 p p Oculus misericordiae , beatus oculus , calefecit cor frigidum , 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 q q Velociter , amanter , honorificè , laetanter . Vide 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 r r 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 s s 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 t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lieftenant or President , for the Romayne Emperour who kept his garison 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 u u Vera fides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. homil. 2. in Epist. ad Heb. dogs , and of particularity , ( he was sent to the lost sheepe of the house of Israel , not to the Gentils , ) and at last obtained more ( euen a commendation of her faith , ) then shee desired , and her x x Magna est fidei virtus , vincit inuincibilem , ligat omnipotentem , deprehendit ignota comprehendit 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 y y 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 z z Mortuus videbatur pater quodammodo , mortuus iam filius , vterque vitam 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 a a 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 b b Qui vult Deo seruire , oportet eum credere inuisibilia , sperare dilata , amare Deum se contrarium ostendentem , & 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.

* * Vse . 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 c c 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 d d Magdalena cursu & recursis voce & ciulatis Dominum suum , quem sublatuins credidit , ardentissime quarit , & inuenit quem quaesiuit anima cius . Quaeramus & nos Christum ex fide , astabit nobis , licet non illico euni agnouerimus , praesentissimus . Georgius Wirth in Harmon . Euangel. A monumento domini recedentibus Discipulis non recedebat , ergo sola vidit , quae remanserat , vt quaereret , quia nimirum virtus boni operis est perseuerantia . Gregorias Magnus 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 e e S. Paul alludeth to those Games , which were yearelie celebrated no the neck of 〈◊〉 or Isthmos , wher vpon 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 f f Cum carnis scelera punire decreuit Deus , in ipsa quatitate vltionis , notauit maculam criminis , qui itaque 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 g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &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 h h Multa flagella sunt improbo . Vse . 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 i i Which he perceiued by a visible signe , of fire descending from heauen 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 k k Deseribitur Diabolus a potentia quod Leo , ab odio & ira quod rugiens , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , obambulat , a saeuitia , quaerit quem diuoret . Stigelius in 3. part . locorum com . Melanch . titulo de cruce & calamitatibus . deuoure , 1. Pet. 5. 7. 8. And withstand 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 l l Est bic Psalmus quasi Epistola dedicatoria Spirit . Sanct. ad lectionem Scripturae hortantis . of the scornefull . Psal. 1. 1. 2.

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

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

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

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

If thou , O Lord , straightly markest iniquitie .

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

* * Doctrine . Sinne , and the conscience of sinne , hindreth our prayers : conscience of sinne , that knowing our owne guiltinesse , we dare not present our selues before God , for as Bernard truly p p Duobus modis impeditur oratio peccatoris , vel nulla , vel nimia luce , nulla luce illustratur , qui peccata sua nec videt , nec confitetur : nimia luce obruitur , qui ea tanta videt , vt de indulgetia desperet , horum neuter orat , &c. Iusententijs . speaketh , the prayers of a sinner , are hindred two wayes , vel nulla , vel nimia luce , by too much light , when he is ouerwhelmed and dusted with the sight of his offences , and beholdeth them so great , that he despaireth of mercy and pardon : so was it with Cain , when arraigned and conuicted , he cryeth out , My sinne is greater then can be forgiuen . Gen. 4. 13. And with Iudas , when he saw what he had done in betraying of innocent bloud , he went and hanged himselfe . Math. 27. 5. By no light , when a man doth neither know nor acknowledge his sinnes , and therefore is not a suter for fauour . Such a one was the Pharisie in the Gospell , blinded with the loue of himself , who beginneth with his gloria patri , in fleede of a miserere : and seeth no faults in himselfe , but thinketh that God was beholden q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basilius Isauriensis sermon . de Pharisaeo & Publicano . to him . Luc. 18. vers. 13. and such call not vpon God . Psal. 53. 4. Sinne , when men guiltie to themselues doe imagine that the Lord will not respect them , for he heareth not sinners . Iohn 9. 31. such as be prophane , and runne into all kinde of wickednesse without remorse , and indeede their prayers are abhomination . Prouerb . 28. 9. and of such doth God speake : When you shall stretch out your hands , I will hide mine eyes from you , and though yee make many prayers , I will not heare : adding the reason , For your hands are full of blood . Esay 1. 15. Therefore shall you obserue it in the Scripture , that the faithfull alwaies before they powre forth their harts vnto God in petitions , they humbly confesse their sinnes and vnworthinesse , as Iacob . Gen. 32. 11. I am not worthy of the least of all thy mercies , and all the truth which thou hast shewed vnto thy seruant , &c. then , I pray thee , deliuer me from the hand of my brother , from the hand of Esau , for I feare him . And Daniel the 9. 5. we haue sinned , we haue committed iniquitie , and haue done wickedly , yea we haue rebelled and departed from thy precepts , and from thy iudgements . And Vers. 8. O Lord , vnto vs appertaineth open shame , to our Kings , to our Princes , and to our Fathers , because we haue sinned against thee . Then afterward Ver. 16. 17. the request : O Lord , according to all thy righteousnesse , I beseech thee let thine anger and thy wrath be turned away , and now heare the prayer of thy seruant , and his supplication , and cause thy face to shine vpon the sanctuarie , that lyeth waste for the Lordes sake , &c. And Ezra in most passionate manner expressed in action and speech , rent his garments , fell vpon his knees , and spred his hands vnto the Lord , and said , O my God , I am confounded and ashamed to lift vp mine eyes to thee , for our iniquities are increased on our head , and our trespasse is growen vp vnto the heauens . Ezra 9. 5. 6.

Therefore let vs draw neare ( vnto God ) with true hearts , Vse . in assurance of faith , sprinckled in our hearts from an euill conscience , and washed in our bodies with pure water . Hebr. 10. 22. Now there be , as we heard , two hinderances of our prayers , no light , no feeling , hardnesse : and to 〈◊〉 light , ouer great tendernesse , both dangerous , therefore the best application of this doctrine is to know the remedie of them . Wherefore against hardnesse and insensiblenesse , as most r r Bernardus de 〈◊〉 duobus Discipulis euntibus in Emaus . effectuall , First , instance and earnestnesse in prayer : so the Disciples constrained Christ , Abide with vs , for it is towardes night , and the day is farre spent , and he went in to tarrie with them . Luc. 24. 29. Thus Dauid after s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dydimus . his fall , Create in me a cleane hart , renew a right spirit , restore to me the ioy of thy saluation . Psal. 51. 10. 11. 12.

Secondly , readie obedience to the first motions of God in thee , of which the Apostle , Quench not the spirit . 1. Thes. 5. 19.

Thirdly , the reading of the Scriptures , and in this exercise adde an often lifting vp of the eyes , of thy bodie and minde , with a humble sight vnto God , desiring his inlightning grace : which kind of praiers , the fathers t t Eiaculationes de his Augustinus in Epistola 121. ad Probam . called dartings : for being sent from a religious soule , they flie swiftly , and pierce Gods heart , that he may shew mercie , as in Iostah . 2. Chron. 34. 27.

Fourthly , the reuerent attendance to the publike ministerie , for this is Gods ordinance , to bring men from darkenesse to light , and from the power of Sathan vnto himselfe . Acts 26. 18. and his power to saluation . Rom. 1. 16. So at Iohns sermons , the Publicans , the People , the Souldiers , ( three sorts at once , hardest to be conuerted ) when they heard of the Axe laid to the roote of the trees , and of hewing downe and casting into the fire , they cryed out , What shall we doe then ? Luc. 3. 10. and while Peter preached , the hearts of those Iewes were wounded , who before were so hard , that they crucified the Lord of life ; and three thousand of them were added u u Nunquam caret suo fructu verbi predicatio , vis compunctionis poros cordis aperit , & pennas virtutum fundit cumque se studiosa meus , de pigra vetustate redarguit , alacri mouitate iuuenescit . Gregor. Mor. l. 31. c. 18. to the Church . Acts 2. 37. 41.

Fiftly , the meditation of the sweetnesse of Gods mercies , and the sharpenesse of his iudgements ; for as the yellowest waxe by lying long in the Sunne and the Aire , is turned white : so that soule which is euer set , as in the sight of God , can not but be altered . This effect had it in Dauid . 1. Chron. 17. 16. and with Ezra 9. 2. And Nazianzene x x Orat. de Pace . reporteth , that when he found himselfe carryed away with the delight of the world , then he tooke into his hands and red the dolefull and heauie mournings of Ieremie : and protesteth that his eyes did gush out with teares , his tongue was staied from speech : he lamented with the distressed Iewes , and beheld their calamities , as present before his eyes , and so became setled to his former estate againe .

Sixtly , adde to all these repentant teares , let thy eyes be as the fish ponds of Hesbon , euer full with water : this inforceth God to mercie , and it is that violence which he wel liketh . So the Father in the Gospell weeping , obtayned . Mar. 9. 24. 25. 27. And at Ezechias teares , when the sobs of his heart brake off the words of his mouth , and left his prayers vnperfect , the sentence of death was reuersed , certaine life and number of yeares graunted , and more bestowed then was demanded . Esay 58. 5. For our God is faithfull and will neuer suffer vs to be tempted aboue that it will please him to make vs able to beare , and with the temptation graunt a comfortable issue . 1. Cor. 10. 13.

Against the second , nimia lux , which is discouragement and despaire , if the greatnesse of thy sinnes doe affright thee , know where sinne aboundeth , grace superaboundeth . Rom. 5. 20. If they be as red as crimson , and like vnto bloud , they shall be made as white as wooll and snow . Esay 1. 18. If thou fearest the multitude thereof , oppose the number of Gods mercies , to the number of thy transgressions ? hast you wickednesse , sinnes and iniquities ? he hath forgiuenesse , couering and not imputing . Psal. 32. 1. 2. And the bloud of Christ his Sonne , doth purge vs from all sinne . 1. Iohn 1. 7. And therefore , it pleased the Father that in him should all fulnesse dwell , to reconcile to himselfe , and set at peace by the bloud of his Crosse , the things in heauen , and the things in earth . Coloss. 1. 19. What wound is there , that the Almightie cannot heale ? Sic misericors est , & bonus Deus vt omnipotens & infinitus , God is y y Fulgentius Epist. 7. ad Venantiam . so good and mercifull , as he is Almightie and infinite : but the mercie of the Almighty cannot be ouercome , and the goodnesse of the infinite hath no end . Doest thou stand in doubt of his gracious will towards thee ? why , his wil is that all men might come to the knowledge of the truth , that so they might be saued . 1. Tim. 2. 4. neither will he the death of a sinner , but rather that they should returne and so liue ; and this hath he assured by his oath . Ezech. 33. 11. And when he is inforced and striketh , yet doth hee not deale with vs according to our sinnes , neither reward vs according to our offences , but as a father doth pittie his children , so doth he vs . Psal. 103. 10. 13. whetting the sword of his iustice , in the oyle of z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3 his mercie .

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

Secondly , the second vse is generall , Let vs therefore haue grace , whereby we may so serue God , that we may please him with reuerence and feare . Hebr. 12. 28. For as S. Austen a a Tractatu 9. in primam Iohannis Epistolam . partlie said , feare is like the needle which maketh the entrance and draweth after it the threed of all other vertues . Ioseph maketh it a reason of his equitie . Gen. 42. 18. and it is the cause of that mercy , which the midwiues shewed to the children of the Israelites . Exod. 1. 17. Therefore godlinesse and feare goe together , as it is said of Iob , Cap. 1. 1. that he was iust , feared God , and eschewed euill : and the same noted in b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Simeon . Luc. 2. 25. And as motiues hereunto , set God alwaies before thine eyes , vnto whom all things are naked . Hebr. 4. 13. and beholdeth thy thoughts , and heareth thy wordes . Psal. 139. 3. If this will not serue , then consider him iudging , rewarding , and punishing . Therefore it is the Wisemans inference , Feare God and keepe his commandements ; for he shall call euerie worke , and euerie secret thing to iudgement , whether it be good or euill . Eccl. 12. 14. And the Apostles confession , We couet that both dwelling at home , and remoouing from home , we may be acceptable vnto him : for we must all appeare before the iudgement seate of Christ , that euery man may receiue the things in his bodie , according to that he hath done , whether it be good or euill . 2. Cor. 5. 10.

If thou Lord markest iniquitie ?

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

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

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

Aaron who had seene Gods wonders in Aegypt , of mercy and iustice , who walked through the red Sea , heard the Lord speake from heauen , not many dayes after maketh a moulten Calfe , buildeth an Altar before it , and proclaimeth a holie day , and offereth sacrifice as vnto d d Quinto die mensis tertij , data lex , decimo septimo quarti adorant vitulum Israelitae . the Lord . Exod. 32. 5. 6. which one example liuelie expresseth our in-bred corruption , and pronenesse to all sinne : Moses that great Prophet distrusteth , at the waters of strife , Num. 20. 12. Salomon in age , after so long experience of Gods mercies , and indued with so many benefits of admirable wisdome , infinite riches , exceeding honour falleth away , and buildeth high places for the abhominations of his strange wiues , and burnt incense , and offered to their Gods . 1. Kings 11. 4. 7. 8. Ezechias whose praise is so honourable in Scripture , in steade of being thankefull waxeth proude , and rendereth not according to the reward . 2. Chron. 32. 25. These and a thousand such like examples , are euident and pregnant testimonies , conuincing how easie we are to be seduced , weake to worke , and vnable to resist ; for e e Generalis est humano generi triplex miseria , &c. Nam & faciles sumus ad seducendum , debiles ad operandum , 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 f f In ipso tempore placationis offendit : Vocem 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 g g 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 h h 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 i i Zonaras Annalium tom . 3. Cedrenus & 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 k k 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 l l Tantam ex Spirit . Sanct. victricem 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 death-bed 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 m m 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 n n Tractatu primo . In 1. Epistol. Johannis . doth verie religiously weigh his words , we haue , including himselfe as well as the meanest Christian ; not yee haue , and him , not me : an aduocate ; and both himselfe and all others , him : for there is none other name vnder heauen giuen vnto men , whereby they can be saued , but onely the name of IESVS . Acts 4. 12.

First , this is an admonition vnto humility ; for as the Vse . Moone receiueth from the Sunne o o Vitellius lib. 4. Problem . 69. 70. her light , according to her sundrie aspects vnto it , and so appeareth vnto vs increasing , full , and waining : so we from Christ doe receiue al blessings , of his fulnesse . Ioh. 1. 16. His is , plenitudo fontis , alway giuing : we , plenitudo vasis , alwaies from him receiuing , for he is made vnto vs sinnefull , Iustification ; Condemned , Redemption ; Foolish , Wisdome ; vncleane and corrupt , Sanctification , that whosoeuer will reioyce , may reioyce in the Lord . 1. Cor. 1. 30. 31. and euer stand aloofe , and with a cast downe countenance , pray for mercie and pardon . Luc. 18. 13.

Secondly , let this teach vs with patience , to submit our selues to the hand of God , for he doth chastise to correct vs , and correct to saue vs , not dealing according to our sinnes , nor rewarding according to our iniquitie . Psal. 103. 10. Therefore Micah , 7. 9. acknowledgeth , he will beare the wrath of the Lord , because he had sinned against him : and when Zedechias the last bough of the goodlie tree was cut off , to which the Kingdome of Iuda was resembled , and nothing left but a stub . Esay 53. 2. the Church acknowledgeth in respect of all the calamities , then ouerflowing , that the Lord was righteous , for shee had rebelled . Lam. 1. 18. God neuer punisheth the euill , but iustlie , nor chastiseth his children but in mercie . 1. Cor. 11. 31. And therefore let vs relie vpon his loue , from which nothing can separate vs Rom. 8. 36.

But mercy is with thee , that thou mayest be feared .

Now the Prophet sheweth the remedie of the former wound , a comfort against that mournefull complaint , for feare of deserued punishment . Therefore this aduersatiue word , ( but ) maketh an opposition betweene mercy and miserie ; for man considered in himselfe , euen the most holie , can not stand , and therefore hath neede of supporting mercy , that he be not vtterly cast downe : so the Church acknowledgeth it is the Lords mercy , that we are not consumed , for his mercies faile not . Lam. 3. 22. And the Hebrew word here vsed , properly signifieth pardon and forgiuenesse , as in Moses prayer . Exod. 24. 9. and Iere. 33. 8. and Psal. 103. 3. And the Apostle hauing a reference to these and the like places , speaking of the benefits of Christ , purchased vnto the faithfull , by his obedience doth translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 freely pardoning . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Coloss. 2. 13. And hereof it is that God among many other titles full of comfort , is stiled ( if we should English it , word for word ) the God of forgiuenesses . Nehemiah 9. 17. As in the second of the Corinthes , cap. 1. 3. the Father of mercies : where in both places the plurall number signifieth aboundance . And the forme and manner of speech vsed , is remarkable ; for hauing said before , if thou O Lord shouldest marke what is done amisse , who shall stand ? he doth not now adde , thou doest not marke , but with thee is mercy . For there may be found Magistrates and Gouernours , who doe not marke the offences of the people ; but this commeth from some disease of the minde , when they neither haue a hatred to sinne , nor a loue of vertue , to represse the one , or aduance the other . And this was in Eli. 1. Sam. 3. 11. 12. 13. For the wrath of God is turned away , when the offendour is punished , as the charge is giuen . When the Israelites had defiled themselues with the Moabites , both by corporall fornication in the bodie , and spirituall committing Idolatrie . Num. 25. 4. The meaning of which place is not the same , which is commonly receiued , but that Moses should call together the Heads and Gouernours of the people , and after due examination and conuiction , punish those who should appeare to haue transgressed , as the Chaldee Paraphrase p p Tolle omnes Principes & iudica , & occide cum qui reus est . &c. Vide Paulum Phagium in cum locum . doth expound it : so that Dauid here doth not meane either such an ouersight , or corruption , as is incident to man , but acknowledgeth an vndeserued mercie in God , whose propertie is to haue pittie . Wisdome 11. 22. So that it is not so naturall to the Sunne to q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nilus . shine , as to God to pardon . From hence then we may obserue a doctrine worth our remembrance : for the Scripture as Chrysostome r r Hom. 21. in Genesin . speaketh , contayneth in it great treasure , so there be any that will search and can finde it out ; and therefore no word or circumstance in the same is to be neglected .

The godlie neither doe , nor can looke to auoide destruction Doctrine . by any other meanes , but only by the free and vndeserued fauour of God , appealing from his iustice vnto his mercie , crauing pardon ; for herein is perfect deliuerance . So Daniel . 9. 5. 6. 7. 8. acknowledgeth , We haue sinned , we haue transgressed , and to vs therefore belongeth nothing but shame and confusion of face : But with thee O Lord is mercy and forgiuenesse , For in manie things we offend all . Iames 3. 2. No man but sinneth . 1. Kings 8. 46. Yea , the iust man in his best actions . Eccles. 7. 21. Therefore if man should take vpon him to dispute with God , he cannot answere one for a thousand . Iob 9. 3. And this made Dauid to confesse his sinnes to be more then he knew , and being priuie to the weakenesse and corruption which is in man , to pray for power to be kept from presumptuous wickednesse . Psal. 19. 12. And it is sinne that prouoketh Gods anger . Psal. 78. 17. and therefore be there so many threatnings , as Leuit. 26. 28. 2. Chron. 36. 16. For men by doing and continuing in euill , doe treasure vp vnto themselues wrath , against the day of wrath , and the reuelation of the iust iudgement of God . Rom. 2. 5. and when the Apostle had reckoned some particulars , he addeth , that for such things sake 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 s s August . de Haeresibus cap. 88. Pelagians , who suppose that they can purchase grace by their owne workes and saluation : Semipelagians who attribute their conuersion , partly to grace , partly to their owne power ; The Schoolemen t t Aquinas 1. 2. q. 114. art. 3. Reinerius in sum . in verbo Meritum . who teach that man by doing what lyeth in him , may deserue further grace , Ex congruo , of congruitie , For the soule with his faculties , the vnderstanding and will , in respect of their essence , did after the fall remaine perfect ; but the power of these faculties to any spirituall good , was whollie lost ; so that the vnderstanding was full of darkenesse in heauenly things , wanting the true knowledge of God , and the sauing vnderstanding of his word . Psal. 14. 5. 1. Cor. 14. Rom. 8. 7. And therefore we are exhorted to be renewed in the spirit of our minde . Ephes. 4. 23. The will and affections were altogether froward and rebellious , for all the imaginations of the thoughts of mans heart , are onlie euill continually . Gen. 6. 5. And there is none that requireth after God and doth good . Psal. 53. 3. And our indeauour vnto any holie dutie , is not onely weakned and restrayned , as the late Councell of Trent u u Sess. 5. Canone 6. hath determined , but vtterly abolished ; for we are not fit of our selues to thinke a good thought , much lesse to doe a good deede . 2. Cor. 3. 5. But it is God that worketh the will and the deede , and both according to his good pleasure . Philip. 2. 13. For man vsing his free will euillie , did lose both himselfe x x Libero Arbitrio male vtens homo , & se perdidit & ipsum . August . in Enchiridio , cap. 30. and it , so that none commeth vnto Christ , except the Father doth draw him . Ioh. 6. 44. For all are in themselues , and by nature darkened in their cogitations , strangers from the life of God through ignorance . Ephes. 4. 18. Of corrupt mindes . 2. Tim. 3. 8. Vnwise , disobedient , deceiued , &c. Tit. 3. 3. Hauing hardened hearts . Mar. 6. 52. Wicked aboue all things . Iere. 17. 9. Therefore that many doe perish , it is the due merit and desert of their sinnes ; that manie be saued , it is the free gift of the Sauiour . For that the guiltie person should be condemned , it is Gods vnblameable iustice , that he should be iustified , it is his vnspeakable y y August . lib. 20. contra Iulianum . grace . Wherfore not to stand longer vpon this point , that one testimonie of Fulgentius , may stand in steede of all , God doth freely bestow grace vpon the vnworthie thereof , by which the wicked being iustified , he is enlightned with the gift of a good desire , enabled with the power of well doing , so that by his mercie preuenting , he beginneth to will that which is good , and his mercy following , he performeth that which he willeth . Therefore z z Fulgentius ad Macrinum , l. 1. cap. 7. 8 9. 10. 11. &c. the Apostle speaketh excellently , that when we were dead in our sinnes and trespasses , and by nature the children of wrath , God rich in mercie , according to his great loue hath quickned vs altogether in Christ , by whose grace we are saued , and hath raised vs vp together , and made vs sit together in the heauenly places in Christ IESVS . Ephes. 2 4. 5. 6. who is made to vs of the Father , iustification , wisdome , redemption , and sanctification , that whosoeuer doth reioyce , should reioyce in the Lord . 1. Cor. 1. 30.

Secondly , this should worke in vs a feare to sinne , and an earnest endeauour to seeke for the obtayning of Gods mercie , esteeming it aboue our liues , and all earthly things . This is that which Dauids soule paused after , when he had fallen by adulterie and murther , ( for commonly one sinne tolleth on another ) Psal. 51. 1. Haue mercie vpon me O God , according to thy louing kindnesse . And for it is the treasurie contayning all other blessings , where that is , nothing is wanting . Therefore Ioseph wisheth nothing to Beniamine , whom he so entirelie loued , but , God be mercifull vnto thee . Gen. 43. 29. And in that solemne blessing of Aaron the high Priest vpon the people , the Lord make his face shine vpon thee , and be mercifull vnto thee . Num. 6. 25. For vpon this dependeth our felicitie , by this we are preserued from sinning . Gen. 20. 6. receiued when we haue offended . Wisdome 11. 20. prouoked to repentance , ( so when Christ looked vpon Peter , he went a a Oculo misericordia : oculi Domini erant vt flamma ignis , Petri vt glacies ; ergo intuitus Domini resoluit eum , non potuit Petrus in negationis tenebris manere , quom lux mundi respexit . Georgius Wirts in Harmonia Euangel. forth and wept . Luc. 22. 61. ) and accepted when we doe returne . Luc. 15. 7.

Therefore , we are to breake forth into thanksgiuing with , Praise the Lord , O my soule , and all that is within me , praise his holie name ; who forgiueth all thy sinne , and healeth all thine infirmities , &c. Psal. 103. 1. 2.

But mercie is with thee .

Further , the Prophet here sheweth where this mercy is to be sought , where it may be found , when he saith ( with thee ) with the Lord : and this manner of speech is more effectuall , and more comfortable , then if he should haue said , But thou hast forgiuen . For sometime a Tyrant may pardon an offence , as Tiberius , did whose nature b b Suetonius in Tyberio , cap. 28. notwithstanding was cruel & bloodie , yet regarded not infamous libels , which were cast out against him , and reuenged not those contumelies , nor the Authours , but put them off with that : In a free Citie men must haue free tongues . And Iulian , when a Christian , to whom he in scorne obiecting his blindnesse , asked if his Master the Carpenters Sonne ( meaning Christ ) could not giue him sight : answered him , That he thanked God , he had not the meanes to behold so wicked an Apostata : passed c c Socrates histor. lib. 3. cap. 12. by that speech .

But here is expressed vnto vs the benefit , and the fountaine , from whence the benefit springeth , With thee is mercy , euen with thee Lord . Dan. 9. 9. Iere. 31. 34.

The mercie of God , which he sheweth vnto vs , doth not Doctrine . proceede from anie other cause , but from his owne goodnes and gracious will , therefore his goodnesse in that memorable gradation of the Apostle , is set the step to his loue , and 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . his loue to his mercie , and his mercie , ( with the exclusiue of merit ) to mans saluation . Tit. 3. 5. For he commended his loue , that when we were sinners , weake , and enimies , he sent his Sonne . Rom. 5. 6. And being rich in mercy , according to his great loue , hath quickned vs dead in our sinnes , in him . Ephes. 2. 4. and sheweth this greatnesse of loue and vndeseruednesse , not that we loued him , but he loued vs first . 1. Ioh. 4. 10. And this is represented in a liuely picture . Ezech. 16. 1. 2. 3. &c. Therefore this mercy is the fountaine of all blessings , which the godlie doe confesse , in that so often remembred clause , For his mercy endureth for euer : which is no vnnecessary repetition , but a dutiful acknowledgment . Psal. 136. And this God confirmeth , when he saith , that for his owne sake , he putteth away all our sinnes . Esay 43. 25.

First , from hence ariseth vnto vs the assurednesse of our Vse . saluation , and pardon of our sinnes , for it dependeth on God who in his nature is vnchangeable . Malach. 3. 6. And so be his graces . Rom. 11. 29. And it is a faithfull saying , worthy by all meanes to be receiued , that Christ Iesus came into the world to receiue sinners . 1. Tim. 1. 15. And this saying is confirmed by oath . Ezech. 18. 21. That so by two thinges which be immutable , the elect might haue the stronger comfort . Hebr. 6. 17. 18. This caused S. Paules triumph , that he was perswaded , that neither life nor death , Angels nor Dominations , nor Powers , &c. could separate him from the loue of God in Christ Iesus our Lord . Rom. 8. 29. And of this assurance Bernard d d Tria considero in quibus tota mea spes consistit , charitatem adoptio nis , veritaiē promissionis , potestatem redditionis : murmuret iam quantūcumque volet cogitatio mea &c. Ego fiducialiter respondebo : scio cui credidi , &c. Bernardus serm. 3. de fragmentis septem misericordiatum . religiouslie applyeth : the comfort to his owne soule thus . In three things consisteth my hope . In the loue of the adoption of God , in the truth of his promise , and in the power of his performance , for the father so loued vs that he gaue his Sonne for vs . Iob. 3. 16. And he will not lose them whom hee hath bought so deare , the Sonne gaue himselfe . Ephes. 5. 2. And therefore to him who hath loued vs , and washed vs from our sinnes , &c. be praise for euer and euer . Apoc. 1. 5.

Secondly , this is a doctrine of humilitie , for what haue we that we haue not receiued ? 1. Cor. 4. 7. And that we haue is of grace , that none should boast . Ephes. 2. 8. 9. Of euill seruants God hath accepted vs for good children : for we were as the Apostle hath expressed in many particularities , none righteous , none vnderstanding , none seeking after God , all gone out of the way , altogether vnprofitable , &c. our throat an open-sepulcher , tongues vsed to deceipt , hauing vnder the lips poyson of Aspes , mouthes full of cursing and bitternesse , feete swift to shedde blood , destruction and calamity in their wayes , not knowing the way of peace , and no feare of God before their eyes . Rom. 3. 10. 11. &c. And in generall taken aliue of the Deuill in his snare at his will . 2. Tim. 2. 26. But Christ came to dissolue the workes of the Deuill . 1. Ioh. 3. 8. And by death to ouercome him , that had the power of death . Hebr. 2. 14. And therefore let euery one consider , how much God loued him , that so he may not despaire : and how vnworthy he then was of loue , that he doe not presume : for by grace , we , by nature children of wrath , are saued , and not of workes . Ephes. 2. 9. Therefore blessed be God the Father of our Lord IESVS Christ , who by the resurrection of his Sonne hath begotten vs to an inheritance immortall , that fadeth not , reserued in heauen for vs . 1. Pet. 1. 3.

But with thee is mercie .

The word ( is ) of the present tense , is not to be slightly passed ouer : for he saith not , there was mercie with thee , though we haue offended , but there is , that it continueth , euen as he himselfe is , therefore , I am , is his name . Exod. 3. 14. Where it is obserued of the e e Paulus Phagius in Paraphrasi Chaldaica . learned , that the originall word includeth in it the difference of three times , that which is past , present , and to come , and doth signifie the perfect and vnalterable constancie of God , and this is expressed by S. Iohn Apoc. 1. 4. by f f Franciscus Iunius in illum locum . Doctrine . who is , who was , and who is to come .

From hence then we may gather a verie comfortable instruction , that God is alwaies , and as gracious now to those that call vpon him as formerlie he hath been to the holie Patriarks and Prophets : therefore , Psal. 100. 5. his mercie g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 redditur in nouo Testamento per verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vt Mat. 20. 34. &c. Et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luc. 1. 78. is said to be euerlasting . And no meruaile , for it is his essence , & so he proclaimeth himselfe , the Lord , the Lord : ( in the doubling of the word ) importing a two-fold mercie , preseruing man from sinne , and pardoning when he hath sinned ( strong ) able to helpe his , howsoeuer oppressed ( mercifull ) affecting his in the bowels of compassion , and gracious , receiuing those into fauour , who are fallen , healing the broken in heart , and binding vp their sores . Psal. 147. 3. ( slow to anger ) more willing to spare then punish , waiting for our repentance . 2. Pet. 3. 9. ( aboundant in goodnesse ) towards the offendors , ( and truth ) in performing of his promises , reseruing mercie for thousands , for the whole earth is full thereof . Psal. 33. 5. ( forguing iniquity , transgression , and sinne ) all sorts of offences , voluntarie , rebellious , and h h Paulus Phagius ad eum locum in Paraphrasi Chaldaica . Pelargus in Exod. 34 & Lutherus de vltimis verbis Dauidis . daylie committed . Exod. 34. 6. So by these attributes of God , sinnefull man hath alwaies beene raised vp to good hope : so Moses comforteth the Israelites , that they despaire not , The Lord thy God is a mercifull God . Deut. 4. 31. Ioel the people of his time . Ioel 2. 13. and Ose 14. 5. Israel fallen by iniquitie : for the Lord waiteth , saith Esay 30. 18. that he may haue mercy vpon his people .

Hereby we are admonished how to reade the Scriptures Vse . aright , which is to make particular application vnto our selues : so euerie example of Gods iustice should worke feare . 2. Pet. 2. 4. and be remembrancers vnto vs , as S. Iude speaketh in his Epistle Vers. 5. And after an enumeration of many particulars , S. Paul telleth vs that former punishments are to admonish i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clemens Alexandrinus Padagogi lib 1. c. 10. vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dictam putat quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vs vpon whom the ends of the world are come . 1. Cor. 10. 11. And this is that which our Sauiour Christ saith , concerning the Galileans , whose blood Pilate mingled with their sacrifices , and those vpon whom the tower of Siloh fell and destroyed ; that the iudgement of those few should be the motiue to repentance in all . Luc. 13. 3. And againe , all examples of Gods mercy shewed to others , ought to be incouragements of hope in vs : so Dauid setteth this downe as a ruled case , that he confessing against himselfe his wickednesse , the Lord forgaue the punishment of his sinne . Therefore should euery one that is godlie pray vnto him , &c. Psal. 32. 6. appeale from iustice to mercy , in assurance of obtayning fauour : and S. Paul being a persecutor , a blasphemer , an oppressor , and obtayning mercy , would haue all that doe repent , to take him for an k k Dicit Paulus vnic uique 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 l l Vide Hieronimum in Epist. ad Suniam & Fretiaeam . corruption , both in the Greeke and old Latin translation especially , ( yet that onlie made Authenticall by the late Tridentine m m Sestio . quarta . Councell ) whereof can be gathered no conuenient sense , as is apparant in the interpretations of the Fathers , who haue laboured much to make some fitting exposition n n Augustinus . Gregorius Magnus Innocentius 3. in hunc Psalmum . : wherefore to let these passe ; the Prophet here doth amplifie the mercy of God , by the finall cause , ( that thou mayest be feared . ) Now this feare by a property of the Hebrew tongue , signifieth the whole worship of God , as Rom. 11. 20. Luc. 1. 50. Act. 10. 35. 2. Kings 17. 32. Esay 29. 13. and in infinite other places . And this is that feare which the Schoolemen o o Aquinas 2. 2. q. 19. art. 2. Reinerius insumma . Compend . Alberti lib. 5. cap. 39. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Paedagog. lib. 1. cap. 9. call filiall , ioyned with reuerence , as Clemens Alexandrinus speaketh , vnder which is comprehended the true knowledge of iustice and mercy in God , obedience to his will , in the workes of the first and second Table : and those holie duties cannot be performed of any , but of those who doe acknowledge themselues sinners , and God mercifull ; whose mercy is purchased by the obedience of Iesus Christ , and offered by the preaching of the Gospel , to those that doe beleeue : for others they either exalt themselues , puffed vp with the windie conceipts of their owne workes and merits , as the Pharisee , who counterfaiting fulnesse departed emptie . Luc. 18. 14. or slie from God and imagine him to be only an inexorable and seuere iudge , and so despaire , as Cain . Gen. 4. 3. Saul , 1. Sam. 31. 4. Iudas , Math. 27. 2. and such like : but the godlie they come in humility , and being priuie to their owne wants craue mercie , as Abraham , I am ashes . Gen. 18. 27. And the Publican p p Vim faciebat regno caelorum Publicanus ille , qui dum non audet oculos ad cilum leuare , ipsum caelum ad se potuit melinare . Bernard . serm. de multipl . vtilitate verbi Dei . standeth a farre off , not daring to approch nigh vnto the holie place , nor to lift vp his eyes , as ashamed for his offences ; but knocking his breast , the secret closet of many sinnes vnknowne to others , and maketh his confession that he is a sinner , and putteth vp his suite , Lord be mercifull vnto me . Luc. 18. 13. Therefore , not to stand longer vpon this point , where it is said , that with God is mercy , that he may be feared ; here is expressed the end of his mercy and pardoning , euen his worship and reuerence : for none can truelie serue him , but such as feele the benefit of the remission of their sinnes ; none doth glorifie him who is not first glorified of him ; and none is glorified , but he who is iustified . Wherefore , the first effect of the forgiuenesse of sinne , is sanctification or our glorification , for which we must againe glorifie God ; not in that he standeth in neede to receiue anie honour from vs , but that out dutie requireth it : for because we are not our owne , but bought with a price , therefore must we glorifie God in our bodie , and in our spirit , for they are Gods . 1. Cor. 6. 20.

The doctrine of grace doth not giue the reine to licentiousnesse Doctrine . of life , nay , the due consideration thereof is the streightest bridle to with-hold all sinne : for therefore are we deliuered from the hand of our enimies , that we might serue God in holinesse and righteousnesse , all the daies of our life . Luc. 1. 74. And the Apostle of purpose handling that Treatise of Gods mercy , doth from it inforce new obedience , and the practise of all religious carriage towards God , our brethren , and our selues : for the grace of God that bringeth saluation to all men hath shined forth , and teacheth vs to denie 〈◊〉 . vngodlinesse , and worldly lusts ; and to liue soberly , iustly , and godly , in this present world , looking for the blessed hope , and waighting for the glorious appearance of Christ Iesus ; who gaue himselfe for vs , that he might redeeme vs from all iniquitie to be a peculiar people vnto himselfe , zealous of good workes . Tit. 2. 11 , 12 , 13 , 14. and hauing laid downe the ground of our saluation , in the riches of Gods mercy , and greatnesse of his loue , he buildeth thereupon the necessity of holie life : for we are his workemanship created in Christ Iesus vnto good works , which God hath ordayned , that we should walke in them . Ephes. 2. 10. For they be the way to the Kingdome , though not q q Via regni , non causa regnondi : Bernardus 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 r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Socrates Histor. lib. 1. c. 8. Christians life is faith and good works , and a resemblance s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basilius Homil. 10. in Hexam . of God , so farre forth as is incident to humane infirmitie . Therfore the foundation of God standeth sure ; he knoweth who are his , and all that cal vpon the name of the Lord Iesus , must depart from euill . 2. Tim. 2. 19. For we must not now liue according to our owne will , but his who once hath dyed for vs all . 2. Cor. 5. And this was the care of the auncient Christians , their enimies and persecutors being witnesses . For so much Plinte t t Epist. lib. decimo . Epist. 97. Summa haec vel culpae vé erroris , stato die ante lucem conuenire , carmenque Christo quasi Deo dicere , se Sacramento non in scelus aliquod obstringere sedne furta , ne latrocinia , ne adulteria committerent , ac fidem fallerent . Vide Tertullian . Apologia , cap. 2. writeth of them , vnto the Emperour Traian : & Tertullian u u Innocētiam perfecte nouimus vt a perfecto Magistro reuelatam &c. Apologet. cap. 39. & 45. reporteth of his times , that they were knowne by their innocencie ; for in deede a holie profession without answerable conuersation , is no better then a gold x x Saluianus l. 4 : de prouidétia vtta à professione discordans , abrogat illustris tituli honorem , per indignorum actuum vilitatem . ring vpon a Swines snowt , and outward shewes of godlinesse , where there is no inward reformation , is player-like to represent vpon the stage one person , and yet to be another , and the obiect of laughter vnto y y Jsidorus Pelusiota , lib. 1. Epist. 427. the beholders .

* * Vse . This taxeth all Libertines and Epicures , Qui Christum simulant & Satanalia viuunt : who will haue the shew of godlinesse , but denie the power thereof , the 2. Tim. 3. 5. haue Christ rise in their wordes , but expresse the Deuill in their z z Hippocentauri . Nyssenus ad Olympium de perfecti Christiani forma . workes . To such belongeth that both detecting reproofe , and dreadfull threatnings of God : What hast thou to doe to declare my ordinances , that thou shouldest take my couenant in thy mouth , seing thou hatest to be reformed , and hast cast my wordes behinde thee ? for when thou seest a theefe , thou runnest with him , and thou art partaker with the adulterers ; thou giuest thy mouth to euill , and with thy tongue thou forgest deceit : these thinges hast thou done , and I held my tongue : therefore , thou thoughtest that I was like thee , but I wil reproue thee , and set them in order before thee . O consider this , you that forget God . Psal. 50. 16 , 17 , 18. For dumbe shewes will a a Christiani à Christo nomen acceperunt , & operaepretium est , vt sicut sunt baredes nominis : ita sint imitatores sanctitatis : Bernard . in sententijs . not alwayes dazell the eyes , but the masked hypocrites shall be vncased : so was Ananias and Saphyra , which seemed as religious to the b b Reperti nouae transgressionis praesumptores , de buerunt praehere caeteris , vt peccati , ita & p●●●● & terroris exemplum , Ioh. Cassianus Collect. & . cap. 11. world , as any in those times , vntill by a sodaine ( but deserued death ) they were detected . Acts 5. 5. Pharisaicall washing of the outside of the platter ; cleare enough , cannot make it fit to be vsed at Gods table . Math. 23. 23. Therefore let not anie deceiue himselfe , for God is not mocked . Galat. 6. 7. And c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isidor . Pelus . lib. 4. Epist. 34. Vide Basil . hom. 1. de Baptis . Nyssen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . none can walke in the wayes of death , and yet goe to life : therefore , as the Apostle admonisheth , let your conuersation be now in heauen . Phil. 3. 20. and keepe faith and a good conscience . 1. Tim. 1. 19. For this is the will of God , our sanctification . 1. Thes. 4. 3. without which none shall euer see him . Hebr. 12. 14.

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

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

I haue waited on the Lord .

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

From the former benefits of God bestowed vpon others Doctrine . of his children , or vpon our selues , we may gather vndoubted assurance of future blessings to be continued , for as in the sicknesse of the bodie , we willingly commit our selues to the hand of that Physition , who once hath cured vs of some dangerous disease : so cannot he doubt of comfort for his soule , who hath found releefe from God in his distresses heretofore . Therefore the Prophet euen then when his calamities , inward and outward were so importable , that his soule refused comfort , and so great that his spirit was full of anguish , considered the dayes of old , and the yeares of auncient time . Psal. 77. 5. So when Dauid was to fight with Goliah , the victorie against the Lyon and the Beare , were perswasions to induce him to hope for Triumph ouer the Philistine . 1. Sam. 17. 34 , 35 , 37. And when Absolon rebelled , draue him out of his Kingdome , and so executed that sentence pronounced for his sinne . 2. Sam. 12. 11. 12. which no doubt was no small temptation : neuerthelesse he despaired not , but saith , though hotlie pursued : I laid me downe and slept , and rose againe , not waked by the sound of the trumpet , or trampling of the horse , nor ratling of the armed men . And so promiseth to himselfe assurance of peace in this dangerous conspiracie , from this , that God had before smitten all his enimies vpon the check bone . Psal. 3. 7. And this is that wherewith Iosua encourageth his people , when he caused them to set their feete vpon the necks of fiue Kings : so the Lord had brought downe their enimies now ; so he would doe hereafter . Iosua 10. 25. And from that one act of bringing the Israelites out of Aegypt , both Salomon groundeth his petition for generall blessings , and Ieremie for particular . 1. Kings 8. 51 , 52 , 53. Iere. 32. 21. And not to stand longer vpon this point ; Paules onlie comfort was in his transcendent d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . suffering , that God had deliuered him , that he did , and trusted that hereafter he would deliuer him ; the past , and present helpe , assurances for time to come . 2. Cor. 1. 10. And in another place , God saued me from the mouth of the Lyon , ( meaning e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Euseb. hist. Ecclesiast. l. 2. c. 22. Vse . Nero. ) From this antecedent he concludeth ; and the Lord will deliuer me from euerie euill worke , and will preserue me vnto his heauenly Kingdome . 2. Tim. 4. vers. 17. 18.

First , from hence we are led into a due and religious consideration of Gods vnmeasurable and boundlesse mercie , who maketh one mercy the earnest of another : for he is the f f Non vnius misericordiae , sed misericordiarum non vnius consolationis Deus , sed totius consolationis , qui conselatur nos , non modo in hac vel illa tribulatione , sed in omni . Multae misericordiae Domini . Thrē. 3. 22. 32. Bernard in Natali Domini , serm. 5. Father of mercies . 2. Cor. 1. 3. And therefore if a mother could forget her child , and a woman the fruit of her wombe , yet he cannot forget those who be his . Esay 49. 15. That in nature is vnusuall : for Hagar could not abide to see the death of her Ismael . Gen. 21. 16. and the Harlots compassions were moued when her child should haue beene diuided . 1. Kings 3. 26. yet possible ; for the women haue made the wombe that bare them , the graue to burie them , as 2. Kings 6. 29. and Lam. 4. 10. But this impossible therefore . And Dauid vpon his owne experience : Though my father and mother forsake me , yet the Lord will gather me vp . Psal. 27. 10.

Secondly , in this is comfort against the dangerous assault of the Deuill our aduersarie , diligent g g 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to hurt , strong in power , and cruell in purpose . 1. Pet. 5. 8. And therefore seeketh to perswade men , that God hauing once forgiuen , will no more be intreated for relapsed offendors : yet he hath promised acceptance at our returne . Ezech. 18. 21. he hath performed so much , receiuing Dauid after adultery and murther . 2. Sam. 12. 13. Peter after thrise deniall . Ioh. 21. 15. For therefore it pleased the Father , that in Christ should all fullnesse dwell , to reconcile to himselfe and set at peace by the blood of his Crosse , the things in heauen , and the things in earth . Coloss. 1. 19. Where the spirit of God setteth downe the helpe for three the deepest woundes of a Christian soule : for against the greatnesse of sinne , there is in Christ fulnesse of redemption : against the number , all fulnesse : against the continuance in them , the dwelling of this all fulnesse : which signifieth an vnmoueable setlednesse : and therefore without exception of offence or offendor , ( repentance presupposed ) our Sauiour calleth and promiseth , come vnto me all you that trauaile and are heauie loaden , I will h h Tu times deficere vbi se veritas te reficere promittit . Bernard . Epist. 106. Vide Ioh. Gerson parte 2. in tract . de his verbis , venite ad me omnes . refresh you . Math. 11. 28. and 1. Ioh. 2. 1. If any man sinne , we haue an Aduocate with the Father , Iesus Christ , and he is the propitation for our sinnes : wherefore , let vs come with boldnesse vnto the Throne of grace , not doubting to obtaine fauour in the time of neede . Hebr. 4. 16.

Thirdly , this should admonish and put vs in minde , to keepe a register and memorial of Gods mercies receiued , that thereby in time of triall we might strengthen our fainting soules . This old Iacob did , and so assureth his Sonnes , that God would visite them , and bring them into the promised Canaan . Gen. 48. 16. And such an one was the 136. Psalme amongst the auncient Israelites : where at the end of euery verse is an acknowledgment of Gods mercy , not as a vaine Tautologie or idle repetition , but a dutifull confession of mercy receiued : for as God is in his nature vnchangeable , and the same alwaies , Malach. 3. 6. so is he in his gifts . Rom. 11. 29. for where he loueth once , he loueth euer . Ioh. 13. 1. and therefore let vs cast our care vpon him , for he careth for vs . 1. Pet. 5. 7.

My soule hath waited .

These wordes , I haue waited , and , my soule hath waited , are very Emphaticall , signifying that he is not out of heart , nor discouraged , in that God delayeth to send helpe , neither doth he murmur at the same . But with a reposed minde sustayneth himselfe in the greatest extremity vpon the assured hope of his mercies . And in this ( my soule hath waited ) is a degree more added to the former , and signifieth first his earnest desire , as Psal. 103. 1. Secondly , his stedfast faith , in that he doth not onlie bridle his tongue from wordes of impatiencie , but his heart from murmuring , a hard point ; for Cain could not containe but breake out , that his sinne was greater then could be forgiuen , and the punishment greater then could be borne . Gen. 4. 13. Thirdly , his vprightnesse and sincerity , according to the great Commandement , thou shalt loue the Lord thy God with all thy heart . Math. 22. 37. And from hence we may learne .

That euery religious action which we are to performe vnto Doctrine . God , must proceede from the heart , as a type whereof the inwards were offered in sacrifice . Leuit. 3. 3. Wherefore for repentance rent your harts , and not your garments . Ioel 2. 12. For obedience , offer vp your soules and bodies . Rom. 12. 1. For prayer , babble not much as the Gentils , nor be as the Hypocrites , to stand in the Synagogues and corners of the streets ; but enter into thy chamber , and shut the dore . Math. 6. 5. 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 i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 k k Et Judi occidentales , dum sacra faciunt , demisso in guttur bacillo , vomitum cient , vt Idolo ostendant 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 Vse . commeth life . Prouer. 4. 23. But it is a thing very vnconstant : Omni mobili mobilius , saith Bernard : neuer l l 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 m m 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 n n 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 o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 p p Nihil in te Babylonicum , nihil confusionis adolescat , dum paruus hostis interfice nequitiam , ne zizania crescant elidātur in semine , &c. Hieron . Epist. ad Eustochium de virginitate seruanda . cradle . Euill thoughts while they delight , they q q 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 r r 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 s s 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 t t Catena infernalis , mali spiritus , 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 u u 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 x x 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 y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Virga 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 z z 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 a a De hac concione Socrates hist. Ecclesiast. lib. 6. cap. 18. Zozomenus , l. 8. c. 20. for a Sermon he made , writing thereof vnto b b 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 c c 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 d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 e e August . de haeres . cap. 57 cum Danaei commentarijs . Pelargus in Damascen . de fide Orthodoxa . lib. 4. cap. 18. auncient Euchites , Euthousiastes , and Nouel-Anabaptists , and such like : for it is the greatest treasure of the world , therefore the Prophet calleth vs vnto it , To the law and to the testimony . Esay 8. 20. Christ commandeth , Search the Scriptures . Ioh. 5. 39. The Apostle exhorteth , let the word of God dwell plentifully in you . Coloss. 3. 16. And let none then after all this presume to be wise aboue that which is written : 1. Cor. 4. 6. For whatsoeuer things are written before , are written for our learning , that we through patience and comfort of the Scriptures might haue hope . Rom. 15. 4.

Secondly , this ought to kindle in vs a zeale , to heare , reade and know the word : for this Dauid prayed . Psal. 119. 18. To this Paul exhorted his Scholler . 1. Tim. 4. 16. And by this that great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Chronicler of the world . Daniel 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 f f 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 g g 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 one of these h h Vegetius , lib. 4. cap. 8. consisted of three houres , diuided by the glasse : the manner whereof was , that i i 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 k k 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 l l 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 m m 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 n n 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 Vse . him , and he shall bring it to passe , and he shall bring forth thy righteousnesse as the light , and thy iudgement as the noone day . Psal. 37. 5. 6. for in a moment may he hide his face , but with euerlasting mercy will he haue compassion . Esay 54. 8. And oftentimes he worketh by contraries , whom o o Facit prius Deus , alienum opus , vt faciat suum . Dei opera sunt in medij ; contrarijs . Lutherus . he will honour , he first humbleth ; whom he will comfort , he first discourageth . The Sunne and the Moone , and the eleauen starres , must worship Ioseph ; but he is first in close prison , where he can neither see Sunne , Moone , nor Starres . Gen. 39. 20. He is sold of his bretheren , that he should not be worshipped : but therefore worshipped because sold ; so Gods counsaile is fulfilled when it is p p Greg. Moral . lib. 6. c. 12. Diuinum consilium dum deuitatur , impletur : humana sapientia dam reluctatur , comprehenditur . declined , and mans wisdome when it resisteth , is defeated . Dauid is annointed King ouer Israel , and must sit in the Throne ; but for many yeares together he hath neither house nor home , but is constrayned to keepe the wildernesse for his safety . 1. Sam. 22. 1. Iob is stripped of all , that he may haue more bestowed . Iob 1. 20. & 42. 10. Thus God will be wonderfull in his Saints , and it is that which Anna speaketh , He killeth and maketh aliue , bringeth downe to the graue , and rayseth vp : 1. Sam. 2. 6. Wherefore let vs cast our care vpon God , for he careth for vs . 1. Pet. 5. 7.

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

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

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

Therefore , euery one must worke forth his saluation with Vse . feare and trembling . Philip. 2. 12. and so serue the Lord . Psal. 2. 10. And this seruice is not a naked title , but implyeth in it many other duties , as willingnesse to vndergoe whatsoeuer 1 Willingnesse . the Lord will : so Dauid is content with Shemies cursing . 2. Sam. 16. 10. and Moses at the commandement goeth vp to the Mountayne and dyeth . Deut. 34. 5. Simplicity , not 2 Simplicity . becomming a questionist , with what , and how , and q q Quaeristie & Curristae . Lutherus in 19. caput Genescos . wherefore . This was Abrahams obedience , who when he had receiued the charge , rose early in the morning and tooke Isaac , and made preparation of all things necessary , and went to the place which God had told him . Gen. 22. 3. shewing a great faith . Hebr. 11. 17. and performing a great worke . Iames 2. 21. Chearefulnesse , as of the Prophet , I will runne 3 Chearfulnesse . the way of thy commandements . Psal. 119. 32. and the Apostle was content , not only to be bound , but suffer , so that he might fulfill his course with ioy , and the ministration he had receiued of the Lord Iesus , to testifie the Gospell ; of the grace of God . Acts 20. 14. Humility , acknowledging that 4 Humility . when we haue done all we can ; we are but vnprofitable seruants . Luc. 17. 10. for vae nisi fecissemus : it is dutie ; the neglect deserueth a woe . Constancy , so Iob 13. 15. after losse 5 Constancie . of seruants , children , goods , health , yet protesteth that he will trust in the Lord , though he should kill him : and those who walke after this rule , the peace of God is vpon them . Galat. 6. 16.

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

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

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

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

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

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

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

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

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

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

Let Israel waite on the Lord . The 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 c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 d d 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 e e Sine Deo non cognoscitur Deus , Ireneus , l. 4. c. 14. he receiue it .

Secondly , renounce thy owne f f 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 g g 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 h h 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 i i Vide 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 k k Synodus Syrmiensis , Socrates lib. histor. Eccles. 2. cap 30. Iustinus 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 l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 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 m m 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 n n Lilium inter spinas . died in her owne blood : a stranger o o 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 p p Vide Iosepham Antiquitatum lib. 19. & Euseb. lib. Histor. Eccles. 2. cap. 10. wormes , and the word of God grew and multiplyed . Acts 3. 23. for God is faithfull and will neuer suffer any of his to be tempted aboue that they shal be able to beare : but with the temptation giue a comfortable issue . 1. Cor. 10. 13. Wherefore to end this , it is a memorable speech of one concerning the Church , and the estate thereof . It is q q Continuatio discursus de rebus Gallicis , Anno 1588. Gods field , ploughed vp with the share of torment , compassed with the contempt of the world , sowed with ashes , watred with teares : the fire is to her as the Sunne , bloud as the dew ; flourisheth in the Autumne of calamities , and bringeth fruit in the deepest water of tribulation , all her enimies r r Hilarius de Trinitate , lib. 7. further her good .

Therefore we are not to account either outward tribulations , Vse . or inward temptations , to be tokens of Gods displeasure . No he sendeth them for another end .

First , to teach vs , not to trust in our selues . Psal. 30. 7.

Secondly , to keep vs from waxing wanton in earthly prosperity . Deut. 8. 1. 2.

Thirdly , for triall of our faith and patience : for what the furnace is to gold , separating it from the drosse , and s s Augustinus in Psal. 60. the flaile to the corne , beating it from the chaffe , the same is affliction to a godly man , tending to make their vertues apparant . 1. Pet. 1. 6. 7.

Fourthly , by this meanes the old man is crucified , and the body of sinne destroyed . Rom. 6. 6.

Fiftly , thus we are fitted for a better life , for by many tribulations we must enter into the Kingdome of heauen . Acts 14. 22. for sinners are therefore vndoubtedly miserable , because left without t t Gregorius in primum caput Ezechielis . chastisement . But so much for this , being sufficient to haue touched it in this place , being before more fully handled .

For with the Lord is mercy , and with him is great redemption .

In these wordes , for with the Lord is mercy ; a reason is set downe why Israel should waite on the Lord , and therein be two comforts against two especiall temptations , affrighting a distressed soule , and such an one as is touched with the sense of deserued iudgement , for sinne ; for howsoeuer worldly men may sport themselues , and put off the euill day , yet can it not be auoided , but either the greatnesse of mans sinne , will discourage him ; and this made Cain despaire , when he conceiued it to be greater then Gods mercy . Gen. 4. 13. but against this . With the Lord is mercy : or else the number , and this doth astonish the most righteous . Therefore I am confounded , saith Ezra , and ashamed to lift vp my eyes vnto thee my God , for our iniquities are increased ouer our head , and our trespasses are gone vp to heauen . Ezra 9. 6. So Dauid , Mine iniquities are gone ouer my head : therefore I am bowed and crooked very sore , I goe mourning all the day long , I am weakened and sore broken . I roare for the very griefe of my heart : my heart panteth , my strength faileth , and the light of mine eyes euen they are not my owne . Psal. 38. 46. 8. 10. Against this , With him is great redemption .

Neither the greatnesse nor multitude of sinnes , must discourage Doctrine . a penitent soule , for where sinne abounded , there grace superabounded . Rom. 5. 20. Christ calleth them to come vnto him ; and promiseth rest to those , who are loden and trauaile vnder the burthen of their sinnes . Math. 11. 28. and his blood is said to purge vs from all sinne . 1. Ioh. 1. 7. and the promise is , that if they be as red as blood , they shall be made as white as wooll ; and if scarlet , like vnto snow . Esay 1. 18. and this mercy is confirmed by oath . Ezech. 33. 11. that so by two things , by which it is impossible , that God should faile ; the Elect might haue sure consolation . Hebr. 6. 18. And as sensible testimonies hereof , he receiued Manasses into fauour , who committed more abhominations then the Gentils , and did euill to anger the Lord withall . 2. Chron. 33. 7. 8. 13. He accepted of Dauid an adulterer , a murtherer . 2. Sam. 12. 12. He admitted denying Peter , and most louingly conuersed with him . Ioh. 21. 15. Hee made the Theefe vpon the Crosse an inheritor of Paradise . Luc. 23. 43. and Marie Magdalen the sinner , a messenger of his resurrection . Math. 28. 7. At one time three thousand of those are washed with Christs blood , who shed his blood . Act. 2. 23. 41. For there is no maladie of the sould vncurable , to the almighty u u Acquè potest excitare Christus I azarum è Sepulchro , ac Iairi filiam adhuc in domo , aut viduae filium iam elatum : Vide August de verbis Apostoli , hom. 44. in Ruang . secundum Iohannem . phisition ; therefore when Cain cryed out , his sinne was greater then could be forgiuen . Gen. 4. 13. he did wrong to God , whose mercy is greater then mans misery can be . It was not the greatnesse of the offence , but the want of repentance , that shut Iudas out of heauen , who despairing became x x Ambrosius lib. 1. de poenitentia . Nyssenus in orat . cont. eos qui alios acerbius iudicant . August . lib. 50. homiliar . hom. 27 his owne executioner .

* * Vse . Let none therefore despaire of the mercy of God , for he y y Tanta est benignitas omnipotentiae , & omnipotentia benignitatis in Deo , vt nihil sit quod nolit , aut non possit relaxare conuerso . Fulgentius Epist. 7. cap. 4. is so good and mercifull , as he is Almighty and infinite : wherefore , let vs take words with vs and turne to the Lord , and say vnto him ; Take away all iniquity , and receiue vs graciously , then he will heale our rebellions , and loue vs freely . Ose. 14. 3. 5. Compassion and forgiuenesse is with him , because we haue rebelled . Dan. 9. 9. and because our rebellions are many , he is the God of z z Deus condonationum : Vide Prosperum in hunc Psalmum . forgiuenesses . Nehem. 9. 14. And therefore he commended his loue vnto vs , that when we were weake sinners and his enimies , he gaue himselfe for vs ; much more then being iustified by his blood , we shall be saued from wrath by him . Rom. 5. 5. 8. 9. and therefore he was partaker of our nature , that by death he might destroy him , that had the power of death , that is the Diuell . Hebr. 2. 14. And as the Israelites stong of the fiery Serpents , looked vp to the brasen Serpent , set vp by Moses , and were healed of their woundes , so let vs cast vp our eyes to Christ Iesus , who bare our sinnes vpon his body on the tree , that we may be safe . Ioh. 3. 14. 15. 1. Pet. 2. 24. for it pleased the Father that in him should all fulnesse dwell , to reconcile to himselfe , and set at peace by the blood of his Crosse , the things in heauen , and the things earth . Coloss. 1. 19. Wherefore , if any man sinne , we haue an aduocate with the Father Iesus Christ the righteous , and he is the propitiator for our sinnes . 1. Ioh. 2. 1. Therefore , let vs now goe boldly vnto the Throne of grace , that we may receiue mercy , and finde grace in the time of neede . Hebr. 4. 16.

For with him is mercy and great redemption .

Flesh and blood in the sharpnesse of the fit of temptation , is perswaded that God is nothing but wrath against sinne . So Ezechias complayneth , Thou hast crushed my bones like a Lyon . Esay 38. 13. and the whole Church in the day of her visitation . Thou hast vtterly reiected vs , thou art exceedingly angry with vs . Lament. 5. 22. The holy Ghost therefore to take out of our mindes this conceit , saith , with him is mercy and plentifull redemption ; so that wee are not alwaies to iudge of Gods fauour according to the present feeling , for then we must complaine with Iob : Thou renuest thy plagues against me , and thou increasest thy wrath against me . Iob 10. 17. but repose our selues vpon the sweet promises of God , for in due time we shall be comforted . Esay 54. 7. 8.

If we had not assurance of life , the enimy would not persecute vs vnto death , if God did not loue he would not hate , for he is our aduersary , and goeth about like a roaring Lyon , seeking whom he may deuoure : 1. Pet. 5. 8.

Therefore , when we beleeue in Christ , and haue our sinnes Doctrine . pardoned through his obedience , then there is nothing proceeding from God toward vs , but goodnesse , he cannot but loue vs ; and thus he himselfe assureth , that though a woman could forget her child , and haue no compassion on the sonne of her wombe , yet the Lord cannot forget vs , for we are graued vpon the palme of his hands . Esay 49. 15. and indeede how can he but loue those , for whom he gaue his beloued . Iob. 3. 16. Therefore , there is no condemnation to these , that are in Christ Iesus . Rom. 8. 1. He saith not , there is no sinne , for there is none but sinneth . 1. Kings 8. 46. and the best workes of the best Saints a a Quotidiè super pāuum bonae vitae , quem teximus operibus Iustitiae , stillamus sanicus diuersorum criminum : Adrianus Papa in Magistrum sententiarum . are stayned ; our righteousnesse , saith the Prophet , are as a polluted cloth . Esay 64. 6. but there is no damnation , for he hath taken away the hand-writing that was against vs , and fastened it vnto his Crosse . Coloss. 2. 14. for whom the father hath giuen the sonne to death , that they might liue . Rom. 8. 32. Therefore , being couered with the wooll , and washed with the blood of the Lambe , which taketh away the sinnes of the world . Ioh. 1. 29. ᵇ Ambrosius de Iacobo & vita Beata , lib. 2. c. 2. we cannot but be safe , and clothed with the garments of that our elder brother . Wee shall be sure to obtaine the blessing . Galat. 3. 8.

Therefore , doth Sathan persecute , doth the world set it Vse . selfe against thee , doth thine owne conscience trouble thee ? yet despaire not , remember that Christ hath borne thy sinnes vpon the c c Jdeirco lignum aduersus lignum , & manus aduersus manum illae fortiter extensae contra incontinenter extensam , illae clauis confixae , aduersus solutam & remissam , illae orbis siues coniunctos , aduersus eam quae Adamum Paradiso exturbauit , &c. Nazianz . Orat. 21. Apologes . fugae . Per extensionem manule in cruce duos populos , ad vnum Deum congregauit vt resert ex senioribus , Iraneus l. 5. tree , and by his woundes thou art healed : 1. Pet. 2. 24. and that he is made vnto thee of his father ; iustification and wisdome , and redemption , and sanctification : 1. Cor. 1. 30. for he came to seeke and saue that which was lost . Luc. 19. 10. and for this cause before he was conceiued in the wombe , to take flesh for our sakes , he was named d d Nil canitur suae uius , nil auditur iucundius , nil cogitatur dulcius , quàm Iesus Dei sillus . Vetus Hymnus Ecclesiae : nulla speeles peccati tanta vt non sit superior Iesus , Origines in 15. c. Iusuae Vide de hoc domine , Bernardum sermon . 15. super Cantico Canticorum . Augustinum & Anselmum in Meditationibus . IESVS a Sauiour , who should saue his people from their sinnes . Math. 1. 21. Cain was deceiued when he thought his offence vnpardonable . Gen. 4. 13. But non erat de membris Christi , quia ad eum non pertinebat de meritis Christi ; he was no member of Christ , and therefore no partaker of his merits ; and this fearefull distrust proceedeth first from the ignorance of God , supposing him only iust and punishing , where as a father pittyeth his children , so doth he vs . Psal. 103. 13. is gracious mercifull , slow to anger of great kindnesse , and repenteth him of the euill . Ioel 2. 13. Rich in mercy . Ephes. 2. 5. Nay , he is mercy it e e Augustinus in Psal. 58. selfe , therefore Dauid ; O God my mercy . Psal. 59. 17. Nomen sub quo nemins desperandum . Secondly , from the ignorance of sinne , not knowing that it is pardoned to the beleeuing , so that they shall no more bee remembred . Iere. 31. 34. That God will take away iniquity , passe by the transgression of the remnant of his heritage , and retaineth not his wrath for euer , because mercy pleaseth him , will haue compassion , and subdue our iniquities , and cast all our sinnes into the bottome of the f f Quantum scintilla ad mare habet , tantum hominis malitia ad Dei clemensiam , immò verò non tantum , sed longe supra inam pelagus , etse magnum sit , mensuram recipit , Dei verò clementia nullam habet . Chrysost , serm. 3. de ●●●tentia . Sea . Micah . 7. 18. 19. Thirdly , from the ignorance of true repentance which God accepteth , and obtayneth pardon . After that short , but sharp Sermon of the Prophet , the Niniuites returne from the euill of their wayes , and God repenteth of the euill he had said . Ion. 3. 10. Then forty dayes , and they should be destroyed : for if the wicked turne from his sinnes , all the transgressions that he hath committed , shall not be mentioned g g Tam pius nemo , tam pater nemo . Tertull. de poenitentia . vnto him . Ezech. 18. 21. Nay , there is more ioy in heauen ouer one sinner that repenteth , then for ninety nine iust men that need no amendment of life . Luo. 15. 7. Therefore well spake Bernard , I consider three things h h Sermone tertio de fragmentis septem misericordiarum . in which all my hope resteth ; the loue of the adoption , the truth of the promise , the power of the performance : Now let my foolish thought murmur , and say ; who art thou ? how great is thy glory ? what are thy deserts , by which thou mayest hope to obtayne it ? I will answere confidently ; I know whom I haue beleeued , and will answere confidently ; I am assured thereof , because in his exceeding loue he hath adopted me , who is true in his promise , and able to make performance , for it is lawful for him to doe what he will . This is the threefold corde , hardly to be broken ; which let downe from heauen our Country , vnto this prison where we now dwell ; let vs take fast hold thereof , that it may draw and pull vs vp into the sight of the glory of the great God , who is blessed for euer , AMEN .

And he shall redeeme Israel from all his sinnes .

The conclusion of this Psalme is a promise , wherein the Prophet sheweth what cause he had to pray , and what in the like case might be our encouragement , and it is here most comfortably to be considered , that God doth not only giue vs naturall life , gouerne and preserue the same . Acts 17. 28. but spirituall in pardoning sinne and destroying death : for this only is that which sweeteneth all other his blessings vnto vs , ( else the griefe of conscience for sinne , and the terrour of death , the Kings of feares . Iob 18. 14. would vtterly discomfort vs , ) now that after the complaint of his afflictions , wherewith he beganne , he mentioneth redemption from sinnes , and so endeth with it .

When God afflicteth , we are not to hope for any deliuerance , Doctrine . vntill he doe pardon our sinnes : therefore , in all their troubles this is the first suite that the faithfull make : so Daniel ; O Lord according to all thy righteousnesse , let thy anger and thy wrath be turned away from thy Citty Ierusalem , thine holy mountaine , for because of our sinnes , and the iniquities of our fathers . Ierusalem and thy people are a reproch to all that are about vs ; O Lord heare , O Lord forgiue , O Lord consider and doe it . Dan. 9. 16. 19. And Dauid when the iudgement was threatned against him , for his manifold offences , he craueth many mercies . Psal. 51. 1. Ezachias acknowledgeth that when he had receiued assurance of life , that then God had cast all his sinnes behinde his backe . Esay 38. 17. And the reason of this is , for malum culpa trahit malum poenae , the course of iustice requireth , that euill should befall the euill man , It was the floode of sinne that brought the floode of water . Gen. 6. 7. Ierusalem sinned grieuously , therfore shee is in derision . Lam. 1. 8. And as mans i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Herodot . lib. 1. offences prouoking doe increase , so Gods iudgments punishing . Leuit. 26. 21 , 24 , 28. In all calamities , therefore let vs haue recourse to God , that hee who hath wounded may binde vp . The precept , Turne vnto the Lord . Ioel 2. 12. The practise in the Niniuites who humbling them selues , obtayned mercy . Iona 3. 10. A shower of teares is the best water to quench the fire of Gods wrath , so doth he testifie himselfe vnto Iesiah . 2. Kings 22. 17 , 19. Therefore , the man is blessed who confesseth his sinnes , and forsaketh them , for he shall obtayne mercy . Prouerb . 28. 13.

Let vs auoide all sinne , and the first inticements thereunto Vse . for euer , for those things sake , which the world maketh smal account of , the wrath of God commeth vpon the children of disobedience . Ephes. 5. 6. the drops of the water are small , yet they fill the Sea . What can be lesse then k k Noli contemnere peccata quo tidiana , quia minora , sed time quia plura sint : non est bestia sicut Leo , vt vno morsu guttur frangat , sed bestiae plerunque minutae multae necant , &c Augustinus de decem chordis , cap. vndecimo . the sand vpon the shore ? yet with it the greatest vessels may be suncke ; one sparkell of fire neglected , is sufficient to consume a whole Citty : and the least sinnes in our estimate , may so farre kindle Gods wrath , that it will not be quenched , as he spake to Eli : that the wickednesse of his house should not be purged with sacrifice nor offering for euer . 1. Sam. 3. 14. Therefore , let vs serue the Lord with feare , and reioyce before him with trembling . Psal. 2. 11. and while it is called to day turne vnto him , least we be hardened by the deceitfulnesse of sinne . Hebr. 3. 13. For we shall one day appeare all before the Tribunall seate of Christ Iesus , and receiue according to that we haue done in this body , whether it be euill or good . 2. Cor. 5. 10. happy that man , that maketh that one day the subiect of his meditation euery day .

And he shall deliuer Israel from all his iniquities .

What is to be vnderstood by the name of Israel , hath beene shewed , euen the Church , the whole number of the faithfull . Here is set downe vnto vs these particulars , a benefit , redemption ; the subiect , Israel ; the extent , from all his iniquities . Now to l l

Redemptionis vocabulum admonet nos .

1. De prima nostra integritate & libertate .

2. De poenis amissae libertatis stile peccatis , de ira Dei , de captiuitate .

3. De charitate Dei erga nos & intercessione pro nobis .

4. De liberatione nostra .

5. De pretio soluto .

redeeme , is properly to free one captiued , by paying a price for him to ransome ; so whereas before he said that with God was mercy , now he setteth downe how this mercy is manifested , and so leadeth vs to the consideration of a mediatour , by whom we are freed , and that is Christ Iesus , for we were taken aliue of the m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doctrine . Diuel . 2. Tim. 2. and he hath redeemed vs from him . Hebr. 2. 14. from sinne . Rom. 3. 14 , 25 , 26. from the curse of the law . Gal. 3. 13. from death and condemnation . 1. Cor. 15. 55. and that not with gold or siluer , but with his owne precious blood . 1. Pet. 1. 18. And this word ( he ) is very Emphaticall , and put here exclusiuely , he alone , that Redeemer . Iob 19. 25. who speaketh of himselfe , I will redeeme thee from the power of the graue , I will deliuer thee from death . Ose. 13. 14. Expounded , of Christ by the Apostle . 1. Cor. 15. 55 , 56 , 57.

Our sinnes are taken away , only by that sacrifice which Christ offered vpon the Crosse , the Altar of n n Immolatus est Christus 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 o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 p p 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 q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Parabolam 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 r r Phylastrius in Catologo Haereticorum . Augustinus 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 s s Iustinus Martyr in defensione Christianorum ad Senatum . Clemens 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 t t Sleidanus is Anno 1552. a Franciscan Fryer deliuered that doctrine publikely ; And Isingrenius u u 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 x x 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 y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 z z 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 a a Lib. 2. de Gratia , de ciuitate Dei , lib. 18. cap. 47. &c. S. Austen , and the sounder b b Aquinas in 3. Lectura , ad caput decimum , Epist. ad Rom. Schoolemen .

Thirdly , here is confuted the opinion of humane merits ; If any suppose to make a step to heauen by them , we may answere as Constantine c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Socrates lib. hist. Ecclesiast. 1. cap. 10. did to Acesius a Bishop of the Nouatians ; Set to the ladder and climbe vp alone . For woe to the best life , if it be censured in iustice . Therefore the Saints pray ; Enter not into Iudgement with thy seruants O Lord ; and confesse , for no flesh is righteous in thy sight . Psal. 143. 2 for our workes be prebrum and pudor , shame and reproch , and our righteousnesse consisteth not in perfection of holynesse , but pardon of sinnes : therefore blessed is the man whose wickednesse is forgiuen , &c. Rom. 4. 6. For when we were dead in our sinnes and trespasses , and by nature the children of wrath , God rich in mercy , according to his great loue , wherewith he loued vs , euen when we were dead by sinnes , hath he quickned vs , and raysed vs vp together , and made vs to sit together in the heauenly places with Christ Iesus , that he might shew in the ages to come , the exceeding riches of his grace , through his kindnesse toward vs in Christ : for by grace are yee saued through faith , not of your selues , it is the gift of God ; not of workes , least any man should boast d d Aliâs non esset salus munus largientis , sed merces operantis . Ambrosius de vocat . Gent. lib. 1. cap. 5. himselfe . Ephes. 2. 1. 2. 3. &c. Nostra merita Christi misericordiae , we must make , as Bernard e e Sermone 43. super Cantica . saith , was his vse pro aceruo meritorum fasciculum ex amaritudinibus Christi , for a heape of our merits , a bundle of Christs sufferings , and lay them betweene our breasts , for by his bloud he hath purchased vs to be a people peculiar to himselfe . Tit. 2. 14. Wherefore , blessed be God euen the father of our Lord Iesus Christ , who hath blessed vs in all spirituall blessings , in heauenly thinges in him , &c. by whom we haue redemption , through his blood , euen the forgiuenesse of sinnes , according to his rich grace . Ephes. 1. 3. 7. 8.

And he shall redeeme Israel from all his iniquities .

Of the Authour of this redemption , we haue heard . Now the subiect redeemed , is Israel ; that is the number of the faithfull , to whom this benefit doth belong .

Hereof it necessarily followeth , that Christ hath payed vnto Doctrine . his Father , the price for the sinnes of man . The vertue whereof albeit in respect of the merit and power be infinite , and so sufficient , for the redeeming of ten thousand worlds ( if there were so many ) yet in respect of the counsaile of God , and the euent , is effectuall only vnto Israel , to the Elect. And in appeareth : thus ,

First , for whom the sonne of God did not pray , for them he did not offer himselfe . These two can not be seuered , parts of his Sacerdotall office ; but he prayed only for the Elect , and for them offered him selfe , and reconciled them to the father . Iohn 17. 9. 19. Ephes. 5. 25. Therefore , to them alone , not to others , doth saluation appertayne , which hee hath purchased .

Secondly , if it be true that he payed the ransome , and dyed for all indifferently , and effectually ; then should not his death be beneficiall to them , for whom he dyed . For it doth not profit the reprobate , who shall be punished with eternall perdition , from the presence of the Lord , and from the glory of his power . 2. Thes. 1. 9. whose doome is pronounced by Christ : Depart from me yee cursed into euerlasting fire , prepared for the Deuill and his Angels . Math. 25. 41.

Thirdly , put this as graunted , that all men , none excepted , before and after that Christ dyed , be through his bloud truly and vndoubtedly receiued into the fauour of God . Then hereof wil follow many dangerous consequents , which doe ouerthrow the groundes of Christian religion . For then no originall sinne , nor guilt thereof : the whole off-spring of Turks , Infidels , and Pagans , should be borne in fauour and acceptance with God , and those saued who are not in the couenant of grace . But the Scripture teacheth vs , that by the offence of one , the fault came vpon all to condemnation . Rom. 5. 18. and are by nature the children of wrath . Ephes. 2. 3. taken aliue of the Diuell to doe his will : 2. Tim. 2. 26. already condemned , because they beleeue not in the name of the only begotten sonne of God . Ioh. 3. 18. Aliants from the common wealth of Israel , strangers from the couenants of promise , and haue no hope , &c. Ephes. 2. 12. Therefore all , and only the faithfull are partakers of the fruits and benefits of Christs death and resurrection ( of free iustification with God , of quickning from the death of sinne and the body , and at the last , of immortall life and endlesse glory . ) For these alone heare the word of Christ , and beleeue . Ioh. 10. 28. are iustified by faith , are reconciled to God , and haue peace through our Lord Iesus Christ . Rom. 5. 1. are regenerate by the holy Ghost , are raysed vp to a new life in Chist , and haue their hearts purified by faith . Rom. 6. 4. Acts 15. 9. And lastly , these be they who sleeping in the Lord Iesus , God shall rayse from death , and bring with him , that they may enioy life and glory eternally in heauen . 1. Thes. 4. 14. Math. 25. 31. Ioh. 3. 16.

Secondly , this is that truth which the Ancient Fathers haue taught and constantly professed . So Chrysostome f f In 9. caput Epist. ad Hebraeos , homilia 17. expounding that of the Apostle . Hebr. 9. 28. Christ was once offered to take away the sinnes of many ; propoundeth the question , Why of many , not of all ? and answereth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : because all beleeued not . If thou doest not beleeue , Christ did not descend , Christ did not suffer for thee , As Ambrose g g Lib. 4. de fide ad Gratianum , cap. 1. instructeth the Emperour Gratian. The authour of life gaue himselfe to death , for the life of the Elect. Gregory h h Pro electorum vila vsque ad mortem tradidit se author vitae . Homil. 2. in Ezechielem . so teacheth the people . Infinite are the authorities of Augustine , but that of all other is most pregnant , where handling that demonstratiue proofe of the free and inestimable mercy of God i i Tractatu 45. in Euangelium Iohannis . towards vs . Rom. 8. 32. in that he spared not his owne sonne ; but gaue him for vs all : demaundeth , which all ? and satisfieth his owne doubt : Euen for vs , whom he hath soreknowne , whom he hath predestinate , whom he hath iustified , whom he hath 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 k k Passus est Christo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eusebius lib. 4. Histor. Ecclesiast. cap. 15. Smyrna , in the primitiue and purer times thereof , as wee reade in the Ecclesiasticall histories . The euidence of this point is so great , that the Schoolemen l l Lumbardus lib. 3. Distinct. 18. also haue acknowledged the same , though liuing in the dayes of more darkenesse and corruption , distinguishing m m 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 n n 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 o o De hac materia Vrsinus 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 , p p 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 diligebam , res etiam quam 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 q q 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 r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 s s Suscipiendo paenam , & non culpam , & culpam deleuit & paenam . 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 t t 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 u u 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 inflicted 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 x x Mortuus est Adam peccans . r. Quoad reatum . 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 , y y Deus condonationum . Vide Wolphium in eum locum . Nehem. 9. 17. Mercies , Rom. 12. 1. Bowels of mercie , Luc. 1. 78. And that our assurance might be the stronger , he doth in a sort open vnto vs the treasures of his fauor , that where sinne abounded , there grace superabounded , Rom. 5. 20. and therefore the Prophet layeth out the seuerall parts of our redemption ; where he saith not onely that Christ was wounded for our sinnes , and broken for our transgressions , but addeth also , that the chastisement of our peace was laid vpon him , Esay 53. 5.

Thirdly , in the time of Zedekiah it displeased God , that when according to the couenant made , the Iews had set free their seruants , they repented of that deede , and compelled them to returne , and held them in subiection ; and therefore threatned a iudgement , Ierem. 34. 11. 17. And then shall we thinke that there is vnrighteousnesse with God , and that he will promise pardon of sinnes , and liberty vnto the faithfull , and yet impose vpon them punishment as a new enthrallment ? Nothing lesse ; and therefore when he offereth forgiuenesse of sinnes , he vseth such wordes as doe include both the one and the other ; as to blot them out , to wash them away , Psa. 51. 2. to remoue them so farre out of his sight as the East is from the West , Psal. 103. 12. to cast them behinde his backe , Esay 38. 17. not to impute or lay them to our charge , Psal. 32. 2. In which forme of speech is a similitude borrowed from creditors , who cannot comence suite or enter action against their debtors , if the Obligation be once cancelled , and the debt satisfied by whomsoeuer . But Christ hath taken out of the way the hand-writing that was against vs , Coloss. 2. 14. we therefore haue obtained a quietus est , and are freed .

Fourthly , when we are commaunded to forgiue one another iniuries offered , it is vrged by this reason : As God hath forgiuen vs , Colos. 3. 12. Ephe. 4. 32. and so in the parable , Mat. 18. 23. 35. Now this forgiuenes must not be with a retention of reuenge in vs , but absolute , as that of Iosephs to his brethren . Gen. 50. 21. Therefore much more is perfite in God , whose forgiuenes is the rule of ours ; ours not an equality , but animitation of his . As for those z z Temporaliter hominem detinet paena , ad demonstrationem miseriae , ad emendationem labilis vitae , ad exercitationem necessariae patientiae . Augustinus tractat. 124. in Iohannis Euangelium . afflictions , which God layeth vpon his children , whose sinnes he hath pardoned , and accepted into fauour , they be no satisfactory punishments , but admonitory chastisements , and medicinall corrections . First , to put them in minde of the corruption of nature , and the desert of sinne , as 2. Sam. 12. ver. 10. Secondly , to make them more careful in the ordering of their liues , and to watch ouer their wayes : and this preseruatiue vertue Dauid acknowledgeth with a bonum est : It is good for me O Lord , that I haue beene in affliction , for before I was troubled , I went wrong , but now haue I kept thy commaundements , Psal. 119. 71. Thirdly , for the exercise of many holy vertues : Patience , Iob 1. 12. Prayer , 2. Chron. 20. 12. Obedience , Deut. 8. 2. and such like . Fourthly , they be examples to the wicked ; for if God beginne iudgement at his owne house , what then shall be the end of those that doe not obey the Gospell ? 1. Pet. 4. 17. Therefore not vnaptly did a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. lib. 2. de orthodoxa fide cap. 29. Dispensatiua seu correctiuaest qua Deus descrit , salutis & correctionis causa , & in gloriam sui nominis ; perfecta , cum Deo , vniuersa ad salutem faciente , incorrigibilis manet home & Iusto Iudicio deseritur a superna Gratia . Vide Pelargum in Damascenum & Clictoneū veterem commentatorem . Corripit Deus vt emendot , emendat vt seruet . Cyprianus . li. 4. Epist. 4. Damascene call them instructing Desertions , teaching man to know both God and himselfe : for euen Israel when he is fat will forget God , Deut. 32. 15. Therefore God doth correct those who be his , in the world , that they might not be condemned with the world , 1. Cor. 11 32. Before pardon they be punishments , after they be exercises : for God doth not deale with vs according to our sinnes , neyther reward vs according to our iniquities , Psal. 103. 10.

Vse . There is no place therefore left for humane satisfaction : first , for our works , if they be good , they are not of vs , but Gods , who works both the wil , and the b b Deus inspirat & assectum & essectum , Augustinus Epist. 105. vide praetcrea illum in Enchiridio . cap. 32. et Ambrosium lib. 1. de vocat . Gentium . cap 2. deed , according to his good pleasure , Phil. 2. 13. His preuenting mercy preparing the will , and his following mercy effecting the worke ; Secondly , as they proceed from vs , they are defiled ; for there is none that doth good and sinneth not , Eccles. 7. 21. and our righteousnesse is as the defiled cloath of a menstruous woman , Esay . 64. 6. Thirdly , they are duty ; for wee are Gods workmanship , created of him vnto good workes , that wee should walke in them , Ephes. 2. 10. And come short of that , which we ought to performe : and therefore must acknowledge that wee are vnprofitable c c Et in veritate & humilitate nam vae nisi secissemus . Bernardus in Psal. Qui habitat , serm. 4. & ser. de triplici custodia manus linguae & cordis . seruants , Luc. 17. 10. and pray with Dauid , Enter not into iudgment with thy seruants , O Lord , for no flesh can be iustified in thy sight , Psal. 143. 2. Wherefore we must appeale from iustice to mercy , that wee may be found , not in our selues but in Christ , not hauing our owne righteousnesse , but his , Philip. 3. 9. whom God hath set forth to be a reconciliation through faith in his blood , to declare his righteousnesse by the forgiuenesse of sinnes , Rom. 3. 25. and is made 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. d d Sapientiae in praedication , Iustitia in absolutione peccatorum , sanctificatio in conuersatione quam habuit cum peccatoribus , redemptio in passione quam sustinuit pro peccatoribus . Bernardus 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 e e 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 f f Bellarminus de Purgat . l. 2. cap. 7 & 14. Greg. Mag. Dial. lib. 4. nounulli in quadam terrae parte Infernum esse putauerunt , alij sub terra essè existimant , ego autem 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 h h De hoc igne Purgatorio , vide Apolog. Graecorum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à Bonauentura Vulcanio editam , & Latinè redditam . Et Gentiletum de examine Concilij 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 i i Vide Homerum Odyss . lib. 11. Virgilium Aenead . lib. 6. Platonem in Phaedone & Gorgia , & lib. 10. de Republica . Poets fables , and Heathenish Philosophers discourses ; who are not vnaptly tearmed of some of the Fathers , k k Philosophi haereticorum Patriarchae : Tertullianus , lib. contra Hermogenem . Patriarkes of heresies .

Fourthly , the soules departed from the body , doe either goe immediately l l Duae solum viae , duae portae , arcta & lata illa ad salutem , haec ad interitum : duo hominum status vel ouium ad dextram , vel haedorum ad sinistram : duo solum praemia post hanc 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 m m 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 ignoramus 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 n n 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 o o Modo quaerat Domini misericordiam , qui non vult pati sine fine miseriam : Vide 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 p p Sententia Doctrinae Christi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustinus Martyr in Triphonem , & Cyprianus de Mortalitate . Qualem te inuenit Deus cum de hoc mundo euocat , & accersit , talem & iudicat . iudge vs . Wherefore , let vs seeke the Lord while hee may be found ; let vs call vpon him while he is neare : now is the acceptable time , behold the day of saluation , 2. Cor. 6. 2 For it is impossible that the lightest sinnes ( if any may bee of that estimate ) can be washed away , and we saued , but by Christ , whose blood doth purge vs from all sinne . 1. Ioh. 1. 7.

AMEN .