vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam putat quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs vpon whom the ends of the world are come 1. Cor. 10. 11. And this is that which our Sauiour Christ saith concerning the Galileans whose blood Pilate mingled with their sacrifices and those vpon whom the tower of Siloh fell and destroyed that the iudgement of those few should be the motiue to repentance in all Luc. 13. 3. And againe all examples of Gods mercy shewed to others ought to be incouragements of hope in vs so Dauid setteth this downe as a ruled case that he confessing against himselfe his wickednesse the Lord forgaue the punishment of his sinne Therefore should euery one that is godlie pray vnto him c. Psal 32. 6. appeale from iustice to mercy in assurance of obtayning fauour and S. Paul being a persecutor a blasphemer an oppressor and obtayning mercy would haue all that doe repent to take him for an k Dicit Paulus vnic uique agreto dese desperare volenti qui curauit me misit ad te dixit mihi illi desperaÌ„ti vade dic quid habuisti quid in te sanaui quà m cito de coelo vocaui vna voce percussi deieci altera erexi elegi tertia impleui misi quarta liberaui coronaui vade dic aegrotis clama desperatis fidelis sermo est omnium acceptione dignus c. August serm decimo de verbis Apostoli c. example and a demonstration of the like 1. Tim. 1. 13 14 15 16 17. And these things are written for our comfort Rom. 15. 4. But with thee is mercy that thou mayest be feared The mistaking of one letter in the originall hath caused some l Vide Hieronimum in Epist ad Suniam Fretiaeam corruption both in the Greeke and old Latin translation especially yet that onlie made Authenticall by the late Tridentine m Sestio quarta Councell whereof can be gathered no conuenient sense as is apparant in the interpretations of the Fathers who haue laboured much to make some fitting exposition n Augustinus Gregoriê° Magnê° Innocentius 3. in hunc PsalmuÌ„ wherefore to let these passe the Prophet here doth amplifie the mercy of God by the finall cause that thou mayest be feared Now this feare by a property of the Hebrew tongue signifieth the whole worship of God as Rom. 11. 20. Luc. 1. 50. Act. 10. 35. 2. Kings 17. 32. Esay 29. 13. and in infinite other places And this is that feare which the Schoolemen o Aquinas 2. 2. q. 19. art 2. Reinerius insumma Compend Alberti lib. 5. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedagog lib. 1. cap. 9. call filiall ioyned with reuerence as Clemens Alexandrinus speaketh vnder which is comprehended the true knowledge of iustice and mercy in God obedience to his will in the workes of the first and second Table and those holie duties cannot be performed of any but of those who doe acknowledge themselues sinners and God mercifull whose mercy is purchased by the obedience of Iesus Christ and offered by the preaching of the Gospel to those that doe beleeue for others they either exalt themselues puffed vp with the windie conceipts of their owne workes and merits as the Pharisee who counterfaiting fulnesse departed emptie Luc. 18. 14. or slie from God and imagine him to be only an inexorable and seuere iudge and so despaire as Cain Gen. 4. 3. Saul 1. Sam. 31. 4. Iudas Math. 27. 2. and such like but the godlie they come in humility and being priuie to their owne wants craue mercie as Abraham I am ashes Gen. 18. 27. And the Publican p Vim faciebat regno caelorum Publicanus ille qui dum non audet oculos ad cilum leuare ipsum caelum ad se potuit melinare Bernard serm de multipl vtilitate verbi Dei standeth a farre off not daring to approch nigh vnto the holie place nor to lift vp his eyes as ashamed for his offences but knocking his breast the secret closet of many sinnes vnknowne to others and maketh his confession that he is a sinner and putteth vp his suite Lord be mercifull vnto me Luc. 18. 13. Therefore not to stand longer vpon this point where it is said that with God is mercy that he may be feared here is expressed the end of his mercy and pardoning euen his worship and reuerence for none can truelie serue him but such as feele the benefit of the remission of their sinnes none doth glorifie him who is not first glorified of him and none is glorified but he who is iustified Wherefore the first effect of the forgiuenesse of sinne is sanctification or our glorification for which we must againe glorifie God not in that he standeth in neede to receiue anie honour from vs but that out dutie requireth it for because we are not our owne but bought with a price therefore must we glorifie God in our bodie and in our spirit for they are Gods 1. Cor. 6. 20. The doctrine of grace doth not giue the reine to licentiousnesse Doctrine of life nay the due consideration thereof is the streightest bridle to with-hold all sinne for therefore are we deliuered from the hand of our enimies that we might serue God in holinesse and righteousnesse all the daies of our life Luc. 1. 74. And the Apostle of purpose handling that Treatise of Gods mercy doth from it inforce new obedience and the practise of all religious carriage towards God our brethren and our selues for the grace of God that bringeth saluation to all men hath shined forth and teacheth vs to denie 〈◊〉 vngodlinesse and worldly lusts and to liue soberly iustly and godly in this present world looking for the blessed hope and waighting for the glorious appearance of Christ Iesus who gaue himselfe for vs that he might redeeme vs from all iniquitie to be a peculiar people vnto himselfe zealous of good workes Tit. 2. 11 12 13 14. and hauing laid downe the ground of our saluation in the riches of Gods mercy and greatnesse of his loue he buildeth thereupon the necessity of holie life for we are his workemanship created in Christ Iesus vnto good works which God hath ordayned that we should walke in them Ephes 2. 10. For they be the way to the Kingdome though not q Via regni non causa regnondi Bernardê° de gratia libero arbitrio the cause of obtayning the same which is not purchased by our good doings but prepared of Gods goodnesse for vs from the foundations of the world Math. 25. 34. And from hence are those vehement and so often repeated exhortations in Scripture to be blamelesse and pure and the Sonnes of God without rebuke in the middest of a naughtie and crooked generation and to shine as light in the world Phil. 2. 15. To walke in the spirit if we liue in the spirit Galat. 5. 25. To
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Sine Deo non cognoscitur Deê° Ireneê° l. 4. c. 14. he receiue it Secondly renounce thy owne 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 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 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 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 Synodus Syrmiensis Socrates lib. histor Eccles 2. cap 30. Iustinê° 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Lilium inter spinas died in her owne blood a stranger o Scit se peregrinam in terris
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 Catena infernalis mali spiritê° 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 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 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