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 Passê° 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 Lumbardus lib. 3. Distinct 18. also haue acknowledged the same though liuing in the dayes of more darkenesse and corruption distinguishing 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 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 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 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 diligebaÌ„ res etiaÌ„ quaÌ„ 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Å¿ Suscipiendo paenam non culpam culpam deleuit paenaÌ„ 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 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 Paena est effectus peccati paena simpliciter vt habet rationem paenae semper habet ordinem ad culpam Aquinas 1. 2. q. 87. art 〈◊〉 7. to the effect the same is betweene the offence and the punishment therefore if the offence be pardoned the punishment is released for all punishment is inslicted in regard of a fault committed And the reason thereof is that irreuocable decree of God when he forbad to eate of the fruite of the tree of knowledge of good and euill vnder that penalty What day soeuer thou eate thereof thou shalt die Gen. 2. 17. for euen then he was in a sort x Mortuus est Adam peccans r. Quoad reatuÌ„ 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
Viper hang vpon S. Paulos hand which came out of the fire hee must needes be a murtherer and therefore x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance pursued him Act. 28. 4. But it is farre otherwise for the Crosse is the precious y Gemma annulatis stone of that ring wherewith Christ espouseth his Church wherefore if any will be my Disciple saith he let him take vp his Crosse and follow me Matth. 16. 24. for whom he loueth he doth chastise Hebr. 12. 6. and this is to no other end but for their triall in this spirituall warfare that when they haue fought the good fight they may receiue the crowne of righteousnesse 2. Tim. 4. 7. Therefore let the wicked know that their case is fearefull when God beginneth iudgement at his owne house 1. Pet. 4. 17. and take Christs admonition to repent in time Luc. 13. 3. for he that beareth with sinners in patience wil punish contemners z Tolerat peccaÌ„tes punit contemnentes in iustice and * Valerius Maximus lib. 1. c. 2. recompenceth the slacknesse of his striking with the greatnesse of the wound they are no more but repriued for a while as in former time among the Aegyptians a Plutarchus de sera numims vindicta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. now a receiued custome of all nations women with child conuicted kept vntill they be deliuered then put to execution so God stayed the Amorites vntill their sinne was at the full Genes 15. 16. Therefore let none say I haue sinned a hundred times and no euill is come vnto me for the Lord is a patient rewarder Ecclesiast 5. 4. and they who contemne this his long sufferance doe but heape b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vp to themselues wrath as men doe treasure vnto the day of wrath and of the iudgement of God Rom. 2. 5. treasures of vengeance in steede of treasures of mercy Secondly this may serue to reach euery one in particular to retaine a charitable opinion of our bretheren vnder any of these which are called Gods soare iudgements Ezech. 14. 21. and to comfort our selues if they doe take hold vpon vs and not conceiue that either they or we are out of Gods fauour though the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen in Carminibus rodde be sharpe yet the hand that striketh is sweet and therewithall as some motiues to a more quiet suffering to remember that First there be in all the reliques of sinne for which cause all are subiect to the common d August de ciuit Dei l. 1. c. 9. De hac materia erudité plené disputat calamity there perished in the floode aswell part of the religious posterity of Seth as the wicked off-spring of Cam Gen. 7. 23. and the same day on the same place by the same meanes Ionathan and reprobate Saul ended their liues 1. Sam. 31. 6. Secondly death is not only the stipend of sinne but remedy also for by it we are translated into the security of not sinning e FulgeÌ„tius Epistola ad Gallam NoÌ„ quantuÌ„ vixerit quisque sed qualiter intuendum c. Wisdome 4. 11. Esay 57. 1. 2. Thirdly the manifesting of the difference betweene the Sheepe and the Goats the Godly and the wicked is reserued to the day of separation in the last iudgement Matth. 25. 32. Now thinges fall alike to both Eccles 9. 2. Fourthly let it be the sworde or famine or pestilence as Cyprian f Libro de Mortalitate said of one so it is true of al they be but mortality to which all are subiect there is no dispensation can be purchased for any The penall statute vnrepealable is Statutum est omnibus mori Hebr. 9. 27. It is decreed for all men to die that we in both may be the Lords g Siue viuimus siue morimur Domini sumus in nominatiuo in geuitiuo Apoc. 1. 6. 1. Thess 4. 17. Rom. 14. 8. so our death shall be the end of this mortall life and the beginning of an endlesse immortality Ioh. 11. 25. 26. Wherefore let vs haue our conuersation now in heauen from whence we looke our Sauiour Christ shall come that at his comming hee may make these our corruptible bodies like vnto his glorious body Philippians 3. 20. Out of the deepe places haue I called or cryed vpon thee O Lord Lord heare my voice let thine eares attend to the voice of my prayers THese three wordes of crying voice and prayers doe expresse three especiall attributes of our supplications made vnto God for the first sheweth that they must bee earnest the second no confused murmur but a speech expressing our necessity the third being in the plurall number enforceth a continuance and perseuerance in asking Now therefore the word here vsed in the originall signifieth not only to call but also to crie out and differeth from all other of the same sort for it hath a speciall reference both to the person to whom we make request and the matter for which we doe sue and here in this place very aptly vsed for the Prophet now being in the bottome of the Sea of miseries that he may be heard lifteth vp his voice and to God on high that hee who only can whose power is infinite and will whose mercy is endlesse would pull him out from thence the cause of his crie is the depth of his distresse a low voice cannot ascend to bee heard aboue and the Philosophers h Aristotels problem sect 11. problemat 45. in nature giue a reason thereof for the voice being formed of aire which is mixed with moisture doth descend and therefore more audible beneath then from aboue it must then be forced that it may goe vpward and be heard Affliction therefore and the sensible feeling thereof doth Doctrine not only make men performers of religious duties but also ready and earnest in the same And you shall obserue that vsually praiers in time of trouble are styled in Scripture by the title of cryes as that of Moses at the brincke of the red Sea inter mare hostes inter gladios vndas hauing before him the raging waues and behinde the murthering sword he cryes to the Lord. Exod 14. 15. i De hoc clamore fider cordis August Hilarius in psal 118. Chrysost de Muliere Chanaâ—ea Bernardus saper psalm 91. Clamorem magnum Magnitudo necessitatis extorsit great necessity inforced a loude crie So when Israel was exceedingly impouerished by the Midianites they cryed vnto the Lord Iudg. 6. 6. and Iudah in a dangerous warre when by reason of an ambushment laide he did behold the battaile before and behinde Complurima mortis imago the text saith they cried 2. Chron. 13. 14. and he who being sent to Niniue on Gods message would needes goe to Tharsis vpon his owne errand when he was committed to close prison in the Whales belly he could crie and crie k
and vnworthinesse as Iacob Gen. 32. 11. I am not worthy of the least of all thy mercies and all the truth which thou hast shewed vnto thy seruant c. then I pray thee deliuer me from the hand of my brother from the hand of Esau for I feare him And Daniel the 9. 5. we haue sinned we haue committed iniquitie and haue done wickedly yea we haue rebelled and departed from thy precepts and from thy iudgements And Vers 8. O Lord vnto vs appertaineth open shame to our Kings to our Princes and to our Fathers because we haue sinned against thee Then afterward Ver. 16. 17. the request O Lord according to all thy righteousnesse I beseech thee let thine anger and thy wrath be turned away and now heare the prayer of thy seruant and his supplication and cause thy face to shine vpon the sanctuarie that lyeth waste for the Lordes sake c. And Ezra in most passionate manner expressed in action and speech rent his garments fell vpon his knees and spred his hands vnto the Lord and said O my God I am confounded and ashamed to lift vp mine eyes to thee for our iniquities are increased on our head and our trespasse is growen vp vnto the heauens Ezra 9. 5. 6. Therefore let vs draw neare vnto God with true hearts Vse in assurance of faith sprinckled in our hearts from an euill conscience and washed in our bodies with pure water Hebr. 10. 22. Now there be as we heard two hinderances of our prayers no light no feeling hardnesse and to 〈◊〉 light ouer great tendernesse both dangerous therefore the best application of this doctrine is to know the remedie of them Wherefore against hardnesse and insensiblenesse as most r Bernardus de 〈◊〉 duobus Discipulis euntibus in Emaus effectuall First instance and earnestnesse in prayer so the Disciples constrained Christ Abide with vs for it is towardes night and the day is farre spent and he went in to tarrie with them Luc. 24. 29. Thus Dauid after Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dydimus his fall Create in me a cleane hart renew a right spirit restore to me the ioy of thy saluation Psal 51. 10. 11. 12. Secondly readie obedience to the first motions of God in thee of which the Apostle Quench not the spirit 1. Thes 5. 19. Thirdly the reading of the Scriptures and in this exercise adde an often lifting vp of the eyes of thy bodie and minde with a humble sight vnto God desiring his inlightning grace which kind of praiers the fathers t Eiaculationes de his Augustinê° in Epistola 121. ad Probam called dartings for being sent from a religious soule they flie swiftly and pierce Gods heart that he may shew mercie as in Iostah 2. Chron. 34. 27. Fourthly the reuerent attendance to the publike ministerie for this is Gods ordinance to bring men from darkenesse to light and from the power of Sathan vnto himselfe Acts 26. 18. and his power to saluation Rom. 1. 16. So at Iohns sermons the Publicans the People the Souldiers three sorts at once hardest to be conuerted when they heard of the Axe laid to the roote of the trees and of hewing downe and casting into the fire they cryed out What shall we doe then Luc. 3. 10. and while Peter preached the hearts of those Iewes were wounded who before were so hard that they crucified the Lord of life and three thousand of them were added u Nunquam caret suo fructu verbi predicatio vis coÌ„punctionis poros cordis aperit peÌ„nas virtutuÌ„ fundit cumque se studiosa meus de pigra vetustate redarguit alacri mouitate iuuenescit Gregor Mor. l. 31. c. 18. to the Church Acts 2. 37. 41. Fiftly the meditation of the sweetnesse of Gods mercies and the sharpenesse of his iudgements for as the yellowest waxe by lying long in the Sunne and the Aire is turned white so that soule which is euer set as in the sight of God can not but be altered This effect had it in Dauid 1. Chron. 17. 16. and with Ezra 9. 2. And Nazianzene x Orat. de Pace reporteth that when he found himselfe carryed away with the delight of the world then he tooke into his hands and red the dolefull and heauie mournings of Ieremie and protesteth that his eyes did gush out with teares his tongue was staied from speech he lamented with the distressed Iewes and beheld their calamities as present before his eyes and so became setled to his former estate againe Sixtly adde to all these repentant teares let thy eyes be as the fish ponds of Hesbon euer full with water this inforceth God to mercie and it is that violence which he wel liketh So the Father in the Gospell weeping obtayned Mar. 9. 24. 25. 27. And at Ezechias teares when the sobs of his heart brake off the words of his mouth and left his prayers vnperfect the sentence of death was reuersed certaine life and number of yeares graunted and more bestowed then was demanded Esay 58. 5. For our God is faithfull and will neuer suffer vs to be tempted aboue that it will please him to make vs able to beare and with the temptation graunt a comfortable issue 1. Cor. 10. 13. Against the second nimia lux which is discouragement and despaire if the greatnesse of thy sinnes doe affright thee know where sinne aboundeth grace superaboundeth Rom. 5. 20. If they be as red as crimson and like vnto bloud they shall be made as white as wooll and snow Esay 1. 18. If thou fearest the multitude thereof oppose the number of Gods mercies to the number of thy transgressions hast you wickednesse sinnes and iniquities he hath forgiuenesse couering and not imputing Psal 32. 1. 2. And the bloud of Christ his Sonne doth purge vs from all sinne 1. Iohn 1. 7. And therefore it pleased the Father that in him should all fulnesse dwell to reconcile to himselfe and set at peace by the bloud of his Crosse the things in heauen and the things in earth Coloss 1. 19. What wound is there that the Almightie cannot heale Sic misericors est bonus Deus vt omnipotens infinitus God is y Fulgentius Epist 7. ad Venantiam so good and mercifull as he is Almightie and infinite but the mercie of the Almighty cannot be ouercome and the goodnesse of the infinite hath no end Doest thou stand in doubt of his gracious will towards thee why his wil is that all men might come to the knowledge of the truth that so they might be saued 1. Tim. 2. 4. neither will he the death of a sinner but rather that they should returne and so liue and this hath he assured by his oath Ezech. 33. 11. And when he is inforced and striketh yet doth hee not deale with vs according to our sinnes neither reward vs according to our offences but as a father doth pittie his children so doth he vs. Psal 103. 10.
13. whetting the sword of his iustice in the oyle of z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3 his mercie And further set before thy eyes as visible testimonies the examples of the greatest sinners obtayning the greatest mercies at Gods hands he made Mathew a Publican an Euangelist Marie Magdalene a harlot an Apostle to the Apostles the theefe vpon the Crosse a possessor of Paradise Paul a persecutor a preacher and he confirmed Peter denying him forswearing banning and cursing that he knew him not most louingly in his Apostleship and all these and the like they are examples to all for time to come that shall beleeue in Christ 1. Tim. 1. 17. Lastly if the waight of the Crosse and afflictions doe presse thee downe and thereby thou conceiuest God to be angrie with thee well know that so he hath exercised his dearest Saints Iob is disposlessed of all children seruants goods health comfort and complayneth that the Lord had written bitter things against him and pursued him like an enimie Iob 10. 17. 18. Great Eliah is so distressed that he wisheth death complayining vnder his Iuniper tree 1. Kings 19. 9. And Dauid a man according to Gods owne heart findeth a heape of miseries in his house good mementoes of his sinne 1. Sam. 12. 10. c. and this made him confesse that it was profitable for him that he was afflicted for before he was troubled he went wrong but after he kept Gods commandements Psal 119. v. 71. Why then as the Prophet speaketh is the liuing man sorrowfull in suffering for his sinnes Lament 3. 39. Our corrupt flesh standeth in need of such salt to abate the rancknesse thereof and these things are written for our learning that we through patience and hope of the Scriptures might haue comfort Rom. 15. 4. Secondly the second vse is generall Let vs therefore haue grace whereby we may so serue God that we may please him with reuerence and feare Hebr. 12. 28. For as S. Austen a Tractatu 9. in primam Iohannis Epistolam partlie said feare is like the needle which maketh the entrance and draweth after it the threed of all other vertues Ioseph maketh it a reason of his equitie Gen. 42. 18. and it is the cause of that mercy which the midwiues shewed to the children of the Israelites Exod. 1. 17. Therefore godlinesse and feare goe together as it is said of Iob Cap. 1. 1. that he was iust feared God and eschewed euill and the same noted in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon Luc. 2. 25. And as motiues hereunto set God alwaies before thine eyes vnto whom all things are naked Hebr. 4. 13. and beholdeth thy thoughts and heareth thy wordes Psal 139. 3. If this will not serue then consider him iudging rewarding and punishing Therefore it is the Wisemans inference Feare God and keepe his commandements for he shall call euerie worke and euerie secret thing to iudgement whether it be good or euill Eccl. 12. 14. And the Apostles confession We couet that both dwelling at home and remoouing from home we may be acceptable vnto him for we must all appeare before the iudgement seate of Christ that euery man may receiue the things in his bodie according to that he hath done whether it be good or euill 2. Cor. 5. 10. If thou Lord markest iniquitie The holie Ghost vseth here very significant words for the originall translated to marke is to keepe carefully and with diligence that nothing escape as in that speech of our Sauiour Christ Blessed are they that heare the word of God and keepe it Luc. 11. 28. That is doe not suffer it to slippe from them So it is said of Iacob that he marked Iosephs sayings concerning his dreames Gen. 37. 11. Therefore it includeth thus much that God doth not onlie behold and know our euill deedes but keepe them in minde and will in his time also take vengeance of them as he telleth the hypocrite who tooke the aduantage of his patience and misinterpreted his long suffering when he was partaker with the adulterer ran with the theefe slandered his owne mothers sonne and thought God like himselfe because he held his peace but I will set all these things in order before the. Psal 50. 21. And the word Englished iniquitie being of the plurall number implieth both the greatnesse and the number of sinnes So this being Dauids confession whereby he is moued to Doctrine sue for pardon and forgiuenesse teacheth vs That the most holie in earth compassed with flesh and blood liuing in this vale of miserie and place of temptation are not only infected with the staines of infirmitie but ouertaken euen with many and great offences with grosse transgressions Righteous Lot is twice drunke committed incest with his owne daughters and after those facts the holie Ghost neuer maketh mention of him as of the other Patriarks but buryeth c Lutherê° in 19. caput Genescos him in his teares Gen. 19. 35. Aaron who had seene Gods wonders in Aegypt of mercy and iustice who walked through the red Sea heard the Lord speake from heauen not many dayes after maketh a moulten Calfe buildeth an Altar before it and proclaimeth a holie day and offereth sacrifice as vnto d Quinto die mensis tertij data lex decimo septimo quarti adorant vitulum Israelitae the Lord. Exod. 32. 5. 6. which one example liuelie expresseth our in-bred corruption and pronenesse to all sinne Moses that great Prophet distrusteth at the waters of strife Num. 20. 12. Salomon in age after so long experience of Gods mercies and indued with so many benefits of admirable wisdome infinite riches exceeding honour falleth away and buildeth high places for the abhominations of his strange wiues and burnt incense and offered to their Gods 1. Kings 11. 4. 7. 8. Ezechias whose praise is so honourable in Scripture in steade of being thankefull waxeth proude and rendereth not according to the reward 2. Chron. 32. 25. These and a thousand such like examples are euident and pregnant testimonies conuincing how easie we are to be seduced weake to worke and vnable to resist for e Generalis est humano generi triplex miseria c. Nam faciles sumê° ad seducendum debiles ad operaÌ„dum frogiles ad resistendum c. Bernard serm 7. de Aduentu if we would discerne betweene good and euill we are deceiued if we indeauour to doe good we faint if to resist euill we are ouercome for the frame of mans heart is only euill continually Gen. 6. 5. and therefore it is not in him to direct his owne wayes Iere. 10. 23. But in manie things as the Apostle saith not excepting himselfe we sinne all Iames 3. 2. neither are we fit to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But if there be any it is God who worketh both the will and the deede according to his good
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 Vide Fabrum in Agonistico lib. 2. cap. 7. Christ Iesus Phil. 3. 13 14. For as S. Hierome 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 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 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 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 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 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 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 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
destroy him that had the power of death that is the Diuell Hebr. 2. 14. And as the Israelites stong of the fiery Serpents looked vp to the brasen Serpent set vp by Moses and were healed of their woundes so let vs cast vp our eyes to Christ Iesus who bare our sinnes vpon his body on the tree that we may be safe Ioh. 3. 14. 15. 1. Pet. 2. 24. for it pleased the Father that in him should all fulnesse dwell to reconcile to himselfe and set at peace by the blood of his Crosse the things in heauen and the things earth Coloss 1. 19. Wherefore if any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiator for our sinnes 1. Ioh. 2. 1. Therefore let vs now goe boldly vnto the Throne of grace that we may receiue mercy and finde grace in the time of neede Hebr. 4. 16. For with him is mercy and great redemption Flesh and blood in the sharpnesse of the fit of temptation is perswaded that God is nothing but wrath against sinne So Ezechias complayneth Thou hast crushed my bones like a Lyon Esay 38. 13. and the whole Church in the day of her visitation Thou hast vtterly reiected vs thou art exceedingly angry with vs. Lament 5. 22. The holy Ghost therefore to take out of our mindes this conceit saith with him is mercy and plentifull redemption so that wee are not alwaies to iudge of Gods fauour according to the present feeling for then we must complaine with Iob Thou renuest thy plagues against me and thou increasest thy wrath against me Iob 10. 17. but repose our selues vpon the sweet promises of God for in due time we shall be comforted Esay 54. 7. 8. If we had not assurance of life the enimy would not persecute vs vnto death if God did not loue he would not hate for he is our aduersary and goeth about like a roaring Lyon seeking whom he may dououre 1. Pet. 5. 8. Therefore when we beleeue in Christ and haue our sinnes Doctrine pardoned through his obedience then there is nothing proceeding from God toward vs but goodnesse he cannot but loue vs and thus he himselfe assureth that though a woman could forget her child and haue no compassion on the sonne of her wombe yet the Lord cannot forget vs for we are graued vpon the palme of his hands Esay 49. 15. and indeede how can he but loue those for whom he gaue his beloued Iob. 3. 16. Therefore there is no condemnation to these that are in Christ Iesus Rom. 8. 1. He saith not there is no sinne for there is none but sinneth 1. Kings 8. 46. and the best workes of the best Saints a Quotidiè super paÌ„uum bonae vitae quem teximê° operibus Iustitiae stillamus sanicus diuersorum criminum Adrianê° Papa in Magistrum sententiarum are stayned our righteousnesse saith the Prophet are as a polluted cloth Esay 64. 6. but there is no damnation for he hath taken away the hand-writing that was against vs and fastened it vnto his Crosse Coloss 2. 14. for whom the father hath giuen the sonne to death that they might liue Rom. 8. 32. Therefore being couered with the wooll and washed with the blood of the Lambe which taketh away the sinnes of the world Ioh. 1. 29. b Ambrosius de Iacobo vita Beata lib. 2. c. 2. we cannot but be safe and clothed with the garments of that our elder brother Wee shall be sure to obtaine the blessing Galat. 3. 8. Therefore doth Sathan persecute doth the world set it Vse selfe against thee doth thine owne conscience trouble thee yet despaire not remember that Christ hath borne thy sinnes vpon the c Jdeirco lignum aduersus lignum manus aduersus manum illae fortiter extensae contra incoÌ„tinenter extensam illae clauis confixae aduersus solutam remissam illae orbis siues coniunctos aduersus eam quae AdamuÌ„ Paradiso exturbauit c. Nazianz Orat. 21. Apologes fugae Per extensionem manule in cruce duos populos ad vnum Deum coÌ„gregauit vt resert ex senioribus Iraneus l. 5. tree and by his woundes thou art healed 1. Pet. 2. 24. and that he is made vnto thee of his father iustification and wisdome and redemption and sanctification 1. Cor. 1. 30. for he came to seeke and saue that which was lost Luc. 19. 10. and for this cause before he was conceiued in the wombe to take flesh for our sakes he was named d Nil canitur suae uius nil auditur iucundius nil cogitatur dulcius quà m Iesus Dei sillus Vetus Hymnê° Ecclesiae nulla speeles peccati tanta vt non sit superior Iesus Origines in 15. c. Iusuae Vide de hoc domine Bernardum sermon 15. super Cantico Canticorum Augustinum Anselmum in Meditationibus IESVS a Sauiour who should saue his people from their sinnes Math. 1. 21. Cain was deceiued when he thought his offence vnpardonable Gen. 4. 13. But non erat de membris Christi quia ad eum non pertinebat de meritis Christi he was no member of Christ and therefore no partaker of his merits and this fearefull distrust proceedeth first from the ignorance of God supposing him only iust and punishing where as a father pittyeth his children so doth he vs. Psal 103. 13. is gracious mercifull slow to anger of great kindnesse and repenteth him of the euill Ioel 2. 13. Rich in mercy Ephes 2. 5. Nay he is mercy it e Augustinus in Psal 58. selfe therefore Dauid O God my mercy Psal 59. 17. Nomen sub quo nemins desperandum Secondly from the ignorance of sinne not knowing that it is pardoned to the beleeuing so that they shall no more bee remembred Iere. 31. 34. That God will take away iniquity passe by the transgression of the remnant of his heritage and retaineth not his wrath for euer because mercy pleaseth him will haue compassion and subdue our iniquities and cast all our sinnes into the bottome of the f Quantum scintilla ad mare habet tantum hominis malitia ad Dei clemensiam immò verò non tantum sed longe supra inam pelagus etse magnum sit mensuram recipit Dei verò clementia nullam habet Chrysost serm 3. de â—â—â—tentia Sea Micah 7. 18. 19. Thirdly from the ignorance of true repentance which God accepteth and obtayneth pardon After that short but sharp Sermon of the Prophet the Niniuites returne from the euill of their wayes and God repenteth of the euill he had said Ion. 3. 10. Then forty dayes and they should be destroyed for if the wicked turne from his sinnes all the transgressions that he hath committed shall not be mentioned g Tam pius nemo tam pater nemo Tertull. de poenitentia vnto him Ezech. 18. 21. Nay there is more ioy in heauen ouer one sinner that repenteth then for ninety nine
iust men that need no amendment of life Luo. 15. 7. Therefore well spake Bernard I consider three things h Sermone tertio de fragmentis septem misericordiarum in which all my hope resteth the loue of the adoption the truth of the promise the power of the performance Now let my foolish thought murmur and say who art thou how great is thy glory what are thy deserts by which thou mayest hope to obtayne it I will answere confidently I know whom I haue beleeued and will answere confidently I am assured thereof because in his exceeding loue he hath adopted me who is true in his promise and able to make performance for it is lawful for him to doe what he will This is the threefold corde hardly to be broken which let downe from heauen our Country vnto this prison where we now dwell let vs take fast hold thereof that it may draw and pull vs vp into the sight of the glory of the great God who is blessed for euer AMEN And he shall redeeme Israel from all his sinnes The conclusion of this Psalme is a promise wherein the Prophet sheweth what cause he had to pray and what in the like case might be our encouragement and it is here most comfortably to be considered that God doth not only giue vs naturall life gouerne and preserue the same Acts 17. 28. but spirituall in pardoning sinne and destroying death for this only is that which sweeteneth all other his blessings vnto vs else the griefe of conscience for sinne and the terrour of death the Kings of feares Iob 18. 14. would vtterly discomfort vs now that after the complaint of his afflictions wherewith he beganne he mentioneth redemption from sinnes and so endeth with it When God afflicteth we are not to hope for any deliuerance Doctrine vntill he doe pardon our sinnes therefore in all their troubles this is the first suite that the faithfull make so Daniel O Lord according to all thy righteousnesse let thy anger and thy wrath be turned away from thy Citty Ierusalem thine holy mountaine for because of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to all that are about vs O Lord heare O Lord forgiue O Lord consider and doe it Dan. 9. 16. 19. And Dauid when the iudgement was threatned against him for his manifold offences he craueth many mercies Psal 51. 1. Ezachias acknowledgeth that when he had receiued assurance of life that then God had cast all his sinnes behinde his backe Esay 38. 17. And the reason of this is for malum culpa trahit malum poenae the course of iustice requireth that euill should befall the euill man It was the floode of sinne that brought the floode of water Gen. 6. 7. Ierusalem sinned grieuously therfore shee is in derision Lam. 1. 8. And as mans i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot lib. 1. offences prouoking doe increase so Gods iudgments punishing Leuit. 26. 21 24 28. In all calamities therefore let vs haue recourse to God that hee who hath wounded may binde vp The precept Turne vnto the Lord. Ioel 2. 12. The practise in the Niniuites who humbling them selues obtayned mercy Iona 3. 10. A shower of teares is the best water to quench the fire of Gods wrath so doth he testifie himselfe vnto Iesiah 2. Kings 22. 17 19. Therefore the man is blessed who confesseth his sinnes and forsaketh them for he shall obtayne mercy Prouerb 28. 13. Let vs auoide all sinne and the first inticements thereunto Vse for euer for those things sake which the world maketh smal account of the wrath of God commeth vpon the children of disobedience Ephes 5. 6. the drops of the water are small yet they fill the Sea What can be lesse then k Noli contemnere peccata quo tidiana quia minora sed time quia plura sint non est bestia sicut Leo vt vno morsu guttur fraÌ„gat sed bestiae plerunque minutae multae necaÌ„t c Augustinê° de decem chordis cap. vndecimo the sand vpon the shore yet with it the greatest vessels may be suncke one sparkell of fire neglected is sufficient to consume a whole Citty and the least sinnes in our estimate may so farre kindle Gods wrath that it will not be quenched as he spake to Eli that the wickednesse of his house should not be purged with sacrifice nor offering for euer 1. Sam. 3. 14. Therefore let vs serue the Lord with feare and reioyce before him with trembling Psal 2. 11. and while it is called to day turne vnto him least we be hardened by the deceitfulnesse of sinne Hebr. 3. 13. For we shall one day appeare all before the Tribunall seate of Christ Iesus and receiue according to that we haue done in this body whether it be euill or good 2. Cor. 5. 10. happy that man that maketh that one day the subiect of his meditation euery day And he shall deliuer Israel from all his iniquities What is to be vnderstood by the name of Israel hath beene shewed euen the Church the whole number of the faithfull Here is set downe vnto vs these particulars a benefit redemption the subiect Israel the extent from all his iniquities Now to l Redemptionis vocabulum admonet nos 1. De prima nostra integritate libertate 2. De poenis amissae libertatis stile peccatis de ira Dei de captiuitate 3. De charitate Dei erga nos intercessione pro nobis 4. De liberatione nostra 5. De pretio soluto redeeme is properly to free one captiued by paying a price for him to ransome so whereas before he said that with God was mercy now he setteth downe how this mercy is manifested and so leadeth vs to the consideration of a mediatour by whom we are freed and that is Christ Iesus for we were taken aliue of the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Diuel 2. Tim. 2. and he hath redeemed vs from him Hebr. 2. 14. from sinne Rom. 3. 14 25 26. from the curse of the law Gal. 3. 13. from death and condemnation 1. Cor. 15. 55. and that not with gold or siluer but with his owne precious blood 1. Pet. 1. 18. And this word he is very Emphaticall and put here exclusiuely he alone that Redeemer Iob 19. 25. who speaketh of himselfe I will redeeme thee from the power of the graue I will deliuer thee from death Ose 13. 14. Expounded of Christ by the Apostle 1. Cor. 15. 55 56 57. Our sinnes are taken away only by that sacrifice which Christ offered vpon the Crosse the Altar of n Immolatus est Christê° nouum verum se Patri offerens sacrificium non in templo cuius iam finita erat reuerentia nec intra septa ciuitatis ob meritum sui sceleris diruendae sed foris extra castra Vt veterum victimarum cessante mysterio noua hostia nouo Altari
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Non est quà eas nisi per eum non est quâ— eas nisi ad eum non facilius per eum quà m 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in ParabolaÌ„ 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 Phylastrius in Catologo Haereticorum Augustinê° 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 Å¿ Iustinus Martyr in defensione Christianorum ad Senatum ClemeÌ„s 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 Sleidanus is Anno 1552. a Franciscan Fryer deliuered that doctrine publikely And Isingrenius 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Lib. 2. de Gratia de ciuitate Dei lib. 18. cap. 47. c. S. Austen and the sounder b Aquinas in 3. Lectura ad caput decimum Epist ad Rom. Schoolemen Thirdly here is confuted the opinion of humane merits If any suppose to make a step to heauen by them we may answere as Constantine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. hist Ecclesiast 1. cap. 10. did to Acesius a Bishop of the Nouatians Set to the ladder and climbe vp alone For woe to the best life if it be censured in iustice Therefore the Saints pray Enter not into Iudgement with thy seruants O Lord and confesse for no flesh is righteous in thy sight Psal 143. 2 for our workes be prebrum and pudor shame and reproch and our righteousnesse consisteth not in perfection of holynesse but pardon of sinnes therefore blessed is the man whose wickednesse is forgiuen c. Rom. 4. 6. For when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercy according to his great loue wherewith he loued vs euen when we were dead by sinnes hath he quickned vs and raysed vs vp together and made vs to sit together in the heauenly places with Christ Iesus that he might shew in the ages to come the exceeding riches of his grace through his kindnesse toward vs in Christ for by grace are yee saued through faith not of your selues it is the gift of God not of workes least any man should boast d Aliâs non esset salus munus largientis sed merces operantis Ambrosius de vocat Gent. lib. 1. cap. 5. himselfe Ephes 2. 1. 2. 3. c. Nostra merita Christi misericordiae we must make as Bernard e Sermone 43. super Cantica saith was his vse pro aceruo meritorum fasciculum ex amaritudinibus Christi for a heape of our merits a bundle of Christs sufferings and lay them betweene our breasts for by his bloud he hath purchased vs to be a people peculiar to himselfe Tit. 2. 14. Wherefore blessed be God euen the father of our Lord Iesus Christ who hath blessed vs in all spirituall blessings in heauenly thinges in him c. by whom we haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Ephes 1. 3. 7. 8. And he shall redeeme Israel from all his iniquities Of the Authour of this redemption we haue heard Now the subiect redeemed is Israel that is the number of the faithfull to whom this benefit doth belong Hereof it necessarily followeth that Christ hath payed vnto Doctrine his Father the price for the sinnes of man The vertue whereof albeit in respect of the merit and power be infinite and so sufficient for the redeeming of ten thousand worlds if there were so many yet in respect of the counsaile of God and the euent is effectuall only vnto Israel to the Elect. And in appeareth thus First for whom the sonne of God did not pray for them he did not offer himselfe These two can not be seuered parts of his Sacerdotall office but he prayed only for the Elect and for them offered him selfe and reconciled them to the father Iohn 17. 9. 19. Ephes 5. 25. Therefore to them alone not to others doth saluation appertayne which hee hath purchased Secondly if it be true that he payed the ransome and dyed for all indifferently and effectually then should not his death be beneficiall to them for whom he dyed For it doth not profit the reprobate who shall be punished with eternall perdition from the presence of the Lord and from the glory of his power 2. Thes 1. 9. whose doome is pronounced by Christ Depart from me yee cursed into euerlasting fire prepared for the Deuill and his Angels Math. 25. 41. Thirdly put this as graunted that all men none excepted before and after that Christ dyed be through his bloud truly and vndoubtedly receiued into the fauour of God Then hereof wil follow many dangerous consequents which doe ouerthrow the groundes of Christian religion For then no originall sinne nor guilt thereof the whole off-spring of Turks Infidels and Pagans should be borne in fauour and acceptance with God and those saued who are not in the couenant of grace But the Scripture teacheth vs that by the offence of one the fault came vpon all to condemnation Rom. 5. 18. and are by nature the children of wrath Ephes 2. 3. taken aliue of the Diuell to doe his will 2. Tim. 2. 26. already condemned because they beleeue not in the name of the only begotten sonne of God Ioh. 3. 18. Aliants from the common wealth of Israel strangers from the couenants of promise and haue no hope c. Ephes 2. 12. Therefore all and only the faithfull are partakers of the fruits and benefits of Christs death and resurrection of free iustification with God of quickning from the death of sinne and the body and at the last of immortall life and endlesse glory For these alone heare the word of Christ and beleeue Ioh. 10. 28. are iustified by faith are reconciled to God and haue peace through our Lord Iesus Christ Rom. 5. 1. are regenerate by the holy Ghost are raysed vp to a new life in Chist and haue their hearts purified by faith Rom. 6. 4. Acts 15. 9. And lastly these be they who sleeping in the Lord Iesus God shall rayse from death and bring with him that they may enioy life and glory eternally in heauen 1. Thes 4. 14. Math. 25. 31. Ioh. 3. 16. Secondly this is that truth which the Ancient Fathers haue taught and constantly professed So Chrysostome f In 9. caput Epist ad Hebraeos homilia 17. expounding that of the Apostle Hebr. 9. 28. Christ was once offered to take away the sinnes of many propoundeth the question Why of many not of all and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all beleeued not If thou doest not beleeue Christ did not descend Christ did not suffer for thee As Ambrose g Lib. 4. de fide ad Gratianum cap. 1. instructeth the Emperour Gratian. The authour of life gaue himselfe to death for the life of the Elect. Gregory h Pro electorum vila vsque ad mortem tradidit se author vitae Homil 2. in Ezechielem so teacheth the people Infinite are the authorities of Augustine but that of all other is most pregnant where handling that demonstratiue proofe of the free and inestimable mercy of God i Tractatu 45. in Euangelium Iohannis towards vs. Rom. 8. 32. in that he spared not his owne sonne but gaue him for vs all demaundeth which all and satisfieth his owne doubt Euen for vs whom he hath soreknowne whom he hath predestinate whom he hath iustified whom he hath
cannot escape Of the beginnings of death for euen then so soone as he had offended his body was depriued of immortality and he begun by little and little and by degrees to be corrupted and returne to earth whereof he was made Secondly If God should punish man and yet pardon his sinne this were contrary both to his iustice and his mercy to his iustice for he hath accepted of the satisfaction made by Christ who hath payed the debt and acquited vs when he bare our sinnes vpon the tree and we were healed by his woundes 1. Pet. 2. 24. and therefore assured that he would remember our offences no more Ezech. 18. 22. To his mercy for it were cruelty to punish the innocent but so we are through the obedience of Christ his righteousnesse being imputed vnto vs 2. Cor. 5. 20. Wherefore to resolue vs that this his mercy is no halfe mercy speaking of our pardon and reconciliation he vseth words of the plurall number as Forgiuenesses y Deus condonationum Vide Wolphium in eum locum Nehem. 9. 17. Mercies Rom. 12. 1. Bowels of mercie Luc. 1. 78. And that our assurance might be the stronger he doth in a sort open vnto vs the treasures of his fauor that where sinne abounded there grace superabounded Rom. 5. 20. and therefore the Prophet layeth out the seuerall parts of our redemption where he saith not onely that Christ was wounded for our sinnes and broken for our transgressions but addeth also that the chastisement of our peace was laid vpon him Esay 53. 5. Thirdly in the time of Zedekiah it displeased God that when according to the couenant made the Iews had set free their seruants they repented of that deede and compelled them to returne and held them in subiection and therefore threatned a iudgement Ierem. 34. 11. 17. And then shall we thinke that there is vnrighteousnesse with God and that he will promise pardon of sinnes and liberty vnto the faithfull and yet impose vpon them punishment as a new enthrallment Nothing lesse and therefore when he offereth forgiuenesse of sinnes he vseth such wordes as doe include both the one and the other as to blot them out to wash them away Psa 51. 2. to remoue them so farre out of his sight as the East is from the West Psal 103. 12. to cast them behinde his backe Esay 38. 17. not to impute or lay them to our charge Psal 32. 2. In which forme of speech is a similitude borrowed from creditors who cannot comence suite or enter action against their debtors if the Obligation be once cancelled and the debt satisfied by whomsoeuer But Christ hath taken out of the way the hand-writing that was against vs Coloss 2. 14. we therefore haue obtained a quietus est and are freed Fourthly when we are commaunded to forgiue one another iniuries offered it is vrged by this reason As God hath forgiuen vs Colos 3. 12. Ephe. 4. 32. and so in the parable Mat. 18. 23. 35. Now this forgiuenes must not be with a retention of reuenge in vs but absolute as that of Iosephs to his brethren Gen. 50. 21. Therefore much more is perfite in God whose forgiuenes is the rule of ours ours not an equality but animitation of his As for those z Temporaliter hominem detinet paena ad demonstrationem miseriae ad emendationem labilis vitae ad exercitationem necessariae patientiae Augustinus tractat 124. in Iohannis Euangelium afflictions which God layeth vpon his children whose sinnes he hath pardoned and accepted into fauour they be no satisfactory punishments but admonitory chastisements and medicinall corrections First to put them in minde of the corruption of nature and the desert of sinne as 2. Sam. 12. ver 10. Secondly to make them more careful in the ordering of their liues and to watch ouer their wayes and this preseruatiue vertue Dauid acknowledgeth with a bonum est It is good for me O Lord that I haue beene in affliction for before I was troubled I went wrong but now haue I kept thy commaundements Psal 119. 71. Thirdly for the exercise of many holy vertues Patience Iob 1. 12. Prayer 2. Chron. 20. 12. Obedience Deut. 8. 2. and such like Fourthly they be examples to the wicked for if God beginne iudgement at his owne house what then shall be the end of those that doe not obey the Gospell 1. Pet. 4. 17. Therefore not vnaptly did a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lib. 2. de orthodoxa fide cap. 29. Dispensatiua seu correctiuaest qua Deus descrit salutis correctionis causa in gloriam sui nominis perfecta cum Deo vniuersa ad salutem faciente incorrigibilis manet home Iusto Iudicio deseritur a superna Gratia Vide Pelargum in Damascenum Clictoneū veterē commentatorem Corripit Deus vt emendot emendat vt seruet Cyprianus li. 4. Epist 4. Damascene call them instructing Desertions teaching man to know both God and himselfe for euen Israel when he is fat will forget God Deut. 32. 15. Therefore God doth correct those who be his in the world that they might not be condemned with the world 1. Cor. 11 32. Before pardon they be punishments after they be exercises for God doth not deale with vs according to our sinnes neyther reward vs according to our iniquities Psal 103. 10. Vse There is no place therefore left for humane satisfaction first for our works if they be good they are not of vs but Gods who works both the wil and the b Deus inspirat assectum essectum Augustinus Epist 105. vide praetcrea illum in Enchiridio cap. 32. et Ambrosium lib. 1. de vocat Gentium cap 2. deed according to his good pleasure Phil. 2. 13. His preuenting mercy preparing the will and his following mercy effecting the worke Secondly as they proceed from vs they are defiled for there is none that doth good and sinneth not Eccles 7. 21. and our righteousnesse is as the defiled cloath of a menstruous woman Esay 64. 6. Thirdly they are duty for wee are Gods workmanship created of him vnto good workes that wee should walke in them Ephes 2. 10. And come short of that which we ought to performe and therefore must acknowledge that wee are vnprofitable c Et in veritate humilitate nam vae nisi secissemus Bernardus in Psal Qui habitat serm 4. ser de triplici custodia manus linguae cordis seruants Luc. 17. 10. and pray with Dauid Enter not into iudgment with thy seruants O Lord for no flesh can be iustified in thy sight Psal 143. 2. Wherefore we must appeale from iustice to mercy that wee may be found not in our selues but in Christ not hauing our owne righteousnesse but his Philip. 3. 9. whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes Rom. 3. 25. and is made