Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	sin_n	transgression_n	3,082	5	10.1157	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha● beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne

this type was fullie accomplished in Christe For as the Prophet saith The Lord hath laide vpon him the iniquitie of vs al. So doth Paul applie the figure to Christe when he saith He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him Againe Christ hath redeemed vs from the cursse of the lawe being made a cursse for vs. For it is written Cursed is euerie one that hangeth on tree Furthermore as that figuratiue goate was sent into the wildernes to be torne of wilde beasts So Christe was deliuered into the handes of the Scribees Pharises people obeieng the commandementes of their prince the diuel to be slaine for our sinnes and bare the punishment due vnto them as if it had bene his owne Here we must diligentlie distinguish betweene the shadowe and the truth The sinnes of the children of Israel were laide vpon the goate but in a figure onelie but Christ indeede bare the sinnes of the whole world Neither is here anie trope to be admitted For herein our whole hope doth consist herein the infinite loue of God doth appeare finalie herevpon our whole saluation doth depend that our God trulie without trope hath poured forth al his anger vpon his owne sonne as though he had bene guiltie of al the sinnes of the world who trulie and without trope was made a cursse to deliuer vs trulie and without trope from the cursse For otherwise if the wrath of God had bene fained the obedience of the sonne had also bene fained the hope of glorie also which we loke for had bene fained Therefore Christ is to be considered with those qualities which he hath not in him selfe but through imputation in respect of his mediatorship which voluntarilie he tooke vpon himselfe that we likewise after the same sort that is through the imputation of those thinges which were proper to him namelie through the satisfaction of righteousnes and holines iustified and sanctified might be made his brethren and heires of one the same kingdome Fourthlie the sacrifice Christ so orderlie offered vpon y e altar of the crosse did so both pacifie and please y e father the force therof shal euermore continue to the saluation of man The fourth thing which Augustine requireth in euerie sacrifice is the circumstance of persons for whome it is offered Wherevnto Paul in these wordes doth aunswere He gaue himself à ransome for al men And Iohn saith Beholde the lambe of God which taketh awaie the sinnes of the world Moreouer beside these foure thinges which Augustine requireth in our sacrifice wee haue added other foure thinges moe out of the Epistle vnto the Hebrewes in our definition namelie the manner of the sacrifice the perpetual force of the same the forme of applieng it and the final ende of our knowledge and confidence in this sacrifice The manner is that Christ did offer himselfe through the eternal spirit For so saith the Epistle vnto the Hebrewes Howe much more shal the bloode of Christ which through the eternal spirit offered himselfe without spot to God purge your conscience from dead workes By the name of the eternal spirit he vnderstandeth the power of the diuinitie ioined with the humanitie the which gouerned al this sacrifice whereof it commeth to passe that this bloode seeing it was the bloode of that man who also was verie God is indued euen with the liuely virtue whereby as he made vs so he was able also to renue vs. In consideration hereof God is saide to haue died and to haue purchased to himselfe à Church by his owne bloode as Paul doeth testifie when he saith Take heede vnto your selues and to al the flocke whereof the holie Ghost hath made you ouerseers to feede the Church of God which he hath purchased with his owne bloode Hence then is that which wee added concerning the perpetual force of the sacrifice whereof the Epistle vnto y e Hebrewes doeth saie With one offering hath be consecrated for euer them that are sanctified So by his owne bloode entred he once into the holie place and obteined eternall redemption for vs. Of the application which is through the worde through faith and the sacramentes and also of the final end of Christ his sacrifice we wil entreate afterwarde in their due places CHAP. 30. 1. Of diuerse things to be considered in Christ his suffering and offering-vp himselfe vnto God the father for our sake 2. Particularly for mans miserie which made Christ to suffer BVT here we are to staie à while and deeplie to consider of diuerse weightie pointes namelie howe great the miserie of men was where-into they fel through sinne how great y e displeasure of God was against man for sinning againe how great his mercie was toward man how vnspeakeable the obedience of the sonne of God was how horrible the punishment that he suffered was of what an inestimable incomparable à price the death of y e sonne of God was in that it coulde satisfie and make amendes for the sinnes of all mankinde and contrariwise howe cursedlie vngratefull the maior part of men is in that they will not acknowledge this wonderful worke of God namelie the sacrifice of Christ. First therefore it is be●ooueful to consider the miserie of mankinde without the sacrifice of Christ whereof Iob doeth saie Man that is borne of a woman is of short continuance full of trouble Augustine defineth the miserie of man to be an abundance of troble a scarsitie of comfort when à man diuerslie doth suffer but findeth cōfort of none Homer with an out crie affirmeth that nothing is either in greater peril or more miserable than man is But Homer considereth onelie the calamities and miseries and tragical chances wherevnto men are subiect in this life For hee knewe neither the beginning nor the degrees nor the ende of mans miserie The beginning from whence the miserie of mankinde hath sprong and spread-forth none knoweth excepte hee haue learned the same out of the worde of God This word referreth the original of all sinne vnto the diuel the sinne of our first parentes and vnto the propagation of the same sinne vnto al posteritie Which thing Paul Romanes 5. expreslie doeth teach and Isaiah the Prophete doeth saie We al doe vade as a leafe and our iniquities like the winde haue taken vs away The degrees of mans miserie are manifold and verie lamentable The first whereof is à pittiful separation from God Your iniquities saith the Prophete Isaiah haue separated betwene you and your God and your sinnes haue hid his face from you Howe great this miserie is no man is able sufficientlie to conceaue For what can be more wretched than to bee separated from God than to bee excluded from the fountane of al goodnesse from al happines and saluation The second degree is to be

with his sacrifice taketh awaie all feare of death and maketh à mā no more to dread death than a sweet sleep Whereof it is that a godlie man desireth death euen as à passage out of these miseries vnto euerlasting life Then shal he find the saying of Christ to be true If à man keepe my worde hee shal neuer tast death Hence proceedeth y t willingnes in manie of the Martyrs who had in minde Christ not onelie that died but also y t did rise againe by whose power we shal be raised vnto immortalitie and our soules in the meane space euen vntil the daie of the laste iudgement shal possesse the ioies of heauen with the chast spirits and then ioined to their bodies shal enioie the sight of God immortal glorie for euer and euer And therefore it is not without iust cause said both in the Reuelatiō Blessed are the dead which die in the Lord and also by Dauid Precious in the sight of the Lord is the death of his saincts Thus hitherto we haue spokē concerning the propitiatorie sacrifice of Christians of such things as do seeme to make for the plane declaration of the same nowe wee are brieflie to speake of the other sacrifice of Christians which they cal Euchatistical CHAP. 41. 1. Of the Priestes of the newe Testament howe they be consecrated 2. the couenant betweene God and them 3. The excellencie of the Priesthood 4. What is Eucharistical sacrifice 5. Whie so called 6. The kindes thereof 7. Ministers of the Gospel whie and howe Priestes THE Apostle Peter applied to such as doe conuert both from the Iewes and the Gentiles the promise of the Lorde which is in the 19. of Exodus to this purpose If yee wil heare my voice in deede and keepe my couenant then yee shal bee my chiefe treasure aboue al people though al the earth bee mine Yee shalbe also vnto mee à kingdome of Priestes and an holie nation à peculiar people that yee maie shew-forth the vertues of him that hath caled you out of darknes into his maruelous light Out of these words to omit other places it is manifest that all Christians bee Priestes to offer sacrifices of thankesgiuing and praise vnto God Firste therefore it is to bee noted that as by nature wee bee sinners and the children of wrath So by our owne strength worthinesse and merites wee can chalenge nothing at Gods hande And therefore as by that onelie sacrifice of Christ wee bee reconciled so of his goodnes wee enter into the order of priestes and are consecrated to him for to dedicate our selues and al ours vnto the glorie of God This our inauguration into y e priesthood because it is merlie spiritual internal is wroght by a secrete maner how it maie be declared after à sort by cōparing the truth vnto y e shadow As then they which were to be made priestes out of the tribe of Leui did first of al washe their bodies with water secondlie put vppon them the garmentes appointed of God thirdlie did annoint their heades and fourthlie filled their hands so they which shal be priestes in the newe Testament be spiritual ordained For first the high priest euē Christ doth wash them both with water and bloode Hee cleanseth vs saith Paul by the washing of water throgh the word to wit of God instituting ordaining baptisme Ioh. in the Reuelatiō saith He hath loued vs and washed vs from our sinnes in his bloode and made vs kinges and Priestes vnto God euen his father Secondlie the same Christ adorneth vs with spiritual garmentes much whiter and cleaner than those Leuitical garmentes For so Paul saith Alyee that are baptized into Christe haue put-on Christe And hauing him vpon vs wee seeme white that is righteous and holy in the sight of God Of this apparel the Psalme meaneth where it is said Let thie priests be clothed with righteousnes and let thie saintes reioice Thirdlie theie are annointed not with material fleeting oyle as Leuitical priests but with inward spiritual and immortal Whereof Paul speaketh saieng It is God who establisheth vs with you in Christ hath annointed vs. Who hath also sealed vs and hath giuen the earnest of the spirite in our heartes Of this ointment wherewith Christe annointeth vs we be called Christians and Priests Kinges and Prophets Marueilous is the force of this spiritual vnction For as the nature of the oile wherewithal the Priestes of the olde Lawe were annointed is to shine and to burne so the holie Spirite wherebie we are annointed for Priestes both lighteneth our mindes and setteth our heartes on fire that both the minde maie vnderstand what is good and behooueful and the heart zealouslie couet after the same And this commeth to passe when through faith conceaued by the preaching of the worde we bee rauished wholie with admiration of the great mercie of God who hath called vs out of darkenes into his marueilous light Last of al theie fil their handes that is theie shewe them-selues readie to offer vnto the Lorde For nowe they are no more their owne men but consecrated to God theie surcesse to liue and theie dedicate all the actions of their life vnto the seruice of God And being thus ordained we haue a certaine couenant also concluded betweene God and vs what that is I wil shew out of the words of Malachie The words of the Prophet are these My couenant was with him of life and peace and I gaue him feare and he feared me and was afraid before my name The lawe of truth was in his mouth and there was none iniquitie founde in his lips he walked with me in peace and equitie and did turne manie awaie from iniquitie For the Priestes lips should preserue knowledge and theie should seeke the lawe at his mouth for he is the messenger of the Lorde of hostes And although the Prophete here speaketh of the Leuitical priestes yet it is fitlie applied also to al Christians who are in the sight of God much more excellent priestes being roial than were the Leuitical Out of which wordes of the Prophet the forme of the couenant maie thus be made As the Lorde promiseth life and peace so doth he require also feare through faith For as in al couenantes there is à mutual obligation so here too God promiseth peace and life which two thinges are opposed against the wrath of God and euerlasting death But the partes of the couenant in respect of our selues are manie in this place which naturalie do hang together The first whereof is à syncere feare of God springing of Faith which the Prophete meaneth when he saith The beginning of wisedome is the feare of the Lorde Againe The holie feare of the Lorde endureth for euer The second the lawe of truth in his mouth that is true holie sounde doctrine And although eùerie Christian màie not teach

euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience v●der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlines● of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or cōuince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatiō theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct mē out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For

as he is He infecteth the minde with false and erroneous doctrine the heart hee troubleth with raging stormes of wicked affections the will hee bewitcheth with the euil spirite of profite and lucre and hee endeuoreth to defile the whole life of man with wickednes that so man beeing spiritualie killed maie bee his companion in euerlasting tormentes The remembrance of the studie of this euill spirite the enimie both of God and man wil stir-vp an hatred of sinne and engender à detestation of vngodlinesse in the heartes of men Secondlie in himselfe he must with equal balance weie sinne and miserie and thinke howe the miserie which hee suffereth is à deserued punishment of sinne and by the greatnes of miserie esteeme the ouglines filthines and multitude of his sinnes Hee must thinke howe by his sinnes he hath offended God who is soueraignelie and infinitlie good And thereof conclude that his present calamitie is the verie waie vnto euerlasting miserie vnlesse some helpe doe come At the remembrance hereof man wil tremble and quake Examples of this maie be seene by reading the Psalmes of which I wil alleadge one for manie out of the 38. Psal. where Dauid describeth his griefe sorrow for his sin on this wise For thine arrows haue light vpon me thine hand lieth vpon mee There is nothing sounde in flesh because of thine anger neither is there reste in my bones because of my sinne For mine iniquities are gone ouer mine heade and as à weightie burden theie are too heauie for mee My woundes are putrified and corrupt because of my foolishnes I am bowed and crooked verie sore I goe mourning al the daie For my reines are ful of burning and there is nothing sounde in my flesh I am weakened and sore broken I doe roare for the verie griefe of mine hearte Againe Mine heart panteth my strength faileth and the lighte of mine eies euen theie are not mine owne Here Dauid in his owne person depainteth the affections and sorowes of those men who in equal balance do weigh thy sinnes For they conceiue not of their sinnes as hypocrites and Atheistes doe according to their owne iudgment and fleshlie imagination but rather according to the maiestie of God that is offended to the filthines of sinne and to the punishment which they doe deserue by the sentence of the lawe And although worldlie men seldome haue such motions in their mind as Dauid and Ezekiah had yet it is necessarie that hee who is iustlie punished for offences perpetrated be touched with true sorow for his sinne without hypocrisie But here an error of the Papistes is to bee taken heed off who teach that such a sorowe conceaued for sinne doeth merite forgiuenes at the handes of God For although this sorow doe go-before the petition of forgiuenesse yet it is not the cause of mercie and forgiuenes But whoso persisteth in weighing his sinne his punishment together and procedeth no further shall be swalowed vp of desperation as Cain Saul Iudas and manie others were Thirdlie in God he must honor his iudgement and his mercie Of the righteous iudgement of God it is that sinnes are punished in al men of his mercie that they are punished not to their vtter destruction but for their saluation if they despise not the salue Vnto his iudgement it belongeth by degrees of punishment to correct sinneful man vntill he come to the last And forsomuch as hee professeth himself to be y e Physition of soules he doth as it were imitate skilfull Physitions who in curing doe vse certaine degrees Firste they beginne with gentler sortes of salues and if they doe little good they laie sharper remedies vnto the wound And as Hypocrates doeth saie The diseases which medicines do not heale the iron doeth heale those which the iron healeth not the fire doeth heale but such as the fire doth not heale theie of my word are incurable So God doth sometime reproue mans wickednes by y e word if y e doth not help he correcteth with sicknes infamie imprisoment if they profit not he inflameth the fire of his iudgement in the mindes of men and maketh them agast with the terror of euerlasting torments if neither that can heale their cancre hee leaueth them quite as incurable and giueth them ouer into à reprobate minde so that they haue neither à righte iudgement to discerne thinges nor anie sorowe at all by reason of the filth of wickednes wherein they wallow To bee short God of his iudgement doeth punish that through his mercie he maie saue This is it which Isaiah doth saie Hee doeth à straunge worke that he maie doe his owne that is he doeth kill and slaie that hee maie quicken and salue This iudgement and this mercie of God are ioined-together of Dauid so often as he lamenteth his sins as maie appeare both in 51. also in sundrie other psalms but especialie in those which are called penitential Psal. Last of all in the Gospell hee must seeke for counsell and for comfort The thiefe whiche hong on the right hand of Christ confessed his offence and miserie sawe the falsehood and crueltie of Satan had the iudgement of God also in great reuerence For being on the crosse he spake these wordes Wee receaue thinges worthie of that wee haue done Beside he praised the mercie of God fleing vnto Christ whome before his eies he sawe embrued with bloode and defiled with the spittle of the soldiers whome notwithstanding he confessed to be the Physition Sauior of the world so through beleefe on him was deliuered from the sicknes of his soule though not from the punishment of his bodie Notwithstanding hee hearde his comfortable voice To daie thou shalt bee with mee in Paradise In like manner those which with the theife in their deserued paines and affliction do return vnto Christ be receaued and healed although their sinnes are infinite and their offences in quantitie passe the sande of the sea as Manasses confessed that his sinnes did For as the mercie of God in Christ is endles and à ransome of infinite and vnestimable price So the Physition Christ who affirmeth that he came to saue that was lost doeth offer himselfe into all men indifferentlie and without respecte vnto anie calleth al men vnto repentance For so he saith Come vnto me all ye that are wearie and laden and I wil ease you Heere he calleth al that labor and be loaden albeit with infinite sinnes he excludeth none but admitteth al vnto repentance and ministreth remedie to such as come vnder his handes and craue his helpe with the theefe For first hee remoueth awaie the cause of affliction namelie sinne when man at the voice of the Gospel repenteth when he besprincleth the conscience of the penitent with his blood and washeth it from deade workes and withal imputeth his righteousnes to the penitent that by the same he maie appeare

and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree cōcerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this coūtrie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie ●●taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstāding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe