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
AN EXPOSITION VPON THE 130. PSAL. Gathered out of some of the An cient fathers and later writers A Song of Degrees PSALME 130. 1. OVt of the deepe places haue I called vnto thee O Lord. 2. Lord heare my voice let thine eares attend to the voice of my prayers 3. If thou Lord streightly markest Iniquities O Lord who shall stand 4. But mercy is with thee that thou maiest bee feared 5. I haue waited on the Lord my soule hath waited and I haue trusted in his word 6. My soule waiteth on the Lord more then the morning watch watcheth for the morning 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great Redemption 8. And hee shall redeeme Israel from all his Iniquities The Argument THIS Psalme is a liuely and expresse picture representing a soule discouraged at the sight of his sinnes troubled at the feare of the wrath of God and looking for the due stroake of vengeance And therefore vpon bended knees lifteth vp the hands for mercy Now because in the greatest Saints liuing vpon earth a valley of teares a place of temptation there is the flesh and the spirit and those contrarie one to another Galath 5. 17. this is not effected without great strife wherefore the holy Ghost layeth out here two opposite passions most plainly Feare in respect of euill-deseruing sinnes and hope in regard of vndeserued mercies for the Treatise it selfe it is mixt partly a Prayer partly an Exhortation In the prayer the Prophet sheweth his faith and hope Faith in that striuing against despaire he putteth vp his supplication and complaint Generally expressing his distressed estate Out of the deep places I haue called vpon thee O Lord particularly desiring release of punishmen Lord heare my voice And discharge of his sinne Let thing eares attend to the voice of my prayers suiters for pardon and mercy for so the word signifieth Amplified by the causes mans sinne deseruing expressed by way of confession If thou O Lord markest iniquites who can stand of Gods vndeserued mercy But mercy is with thee Illustrated by the end that thou maiest be feared This for his faith for his hope beeing perswaded that God will be mercifull he first layeth it downe absolutely I haue waited on the Lord. And this is enlarged from the efficient that it is not a formall protestation of the tongue but a sincere resolution of the heart My soule hath waited from the obiect I haue trusted in thy word that is in the sweete promises of pardon of sinnes from the constancie and continuance thereof comparatiuely expressed in a liuely picture and excelling in a higher degree that whereunto it is resembled More then the morning watch watcheth for the morning Hitherto the prayer The second Generall part is an Exhortation to the whole Church in which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it must doe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore doe so for the first the dutie expounded or matter subiect of the Exhortation it is waiting Waite wherein be considerable the person who must waite Israel and vpon whome The Lord. For the second wherefore in it two reasons motiue one Generall for with the Lord is mercy amplified by the quantity Great and by the quality Redemption The other particular by way of application wherein the Acte and he shall redeeme Israel and the extent from all his iniquities And this is the resolution and summe of the whole Psalme the specialties are farther laied out in the Exposition of euery part by it selfe A Song of Degrees CONcerning the title of Inscription of this Psalme In it are considerable the author the forme the matter For the Author Principall the holy Ggost Secondarie as the pen man thereof either Dauid or some Prophet of that time for all Scripture is giuen by Diuine inspiration 2. Tim. 3. 16. and the holy men did not speake of themselues but as they were mooued by the holy Ghost 2. Pet. 1. 21. For the forme A song an especiall manner of indighting and that both for helpe of memorie and also to cause a deeper impression in the mind for musical numbers doe wonderfully affect the soule a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodisl 1. Problem 121. Atheneê° Dipno sophiston l. 14. c. 5 Casanbonê° in suis adeundent l. commentarijs Cassiedorê° l. 2. variarum Epist 40. Librê° Giraldê° de historiae poctarum Dialog 9. Plutarchê° l. de musica As in Elisha 2. Kin. 3. 15. so Dauid playing vpon his harpe refreshed Saul when he was troubled with an euill spirit 1. Sam. 16. 23. And the Physitions attribute much vnto them as forceable to cure the maladies of the bodie b Agelliê° noct atticarum l. 4. cap 13. Alexander ab Alexandro dierum Genialium lib. 2. cap 16. Vide Iohan. Langium lib. 2. Epist 46. S. Augustine reporteth of himselfe that the Harmonie and melodie of the Psalmes sung in the Church did cause the teares to trickle from his eyes proceeding from ioy wrought in his heart c Confessionum lib. 9. cap. 6. For the matter a Psalme of Degrees coÌ„cerning the interpretation of which word there is so great variety of iudgment among the learned that it is vnpossible what to determine thereof as vndoubtedly true d Pelargus in hunc Psal Gesnerum in titulum Ps 120. The conceipts of the Rabbins are idle and meere fabulous of a deepe and bottomlesse gulfe which so swelled when the foundation of the temple was laid that it threatned the ouerflowing of the whole world but by the name of God which they call Shem-Hamphoras e De nomine Shemhamphoras Petrus Galatinê° de arcanis catholicae veritatis l. 2. c. 10. Iohan Drusiê° de Tetragammato c. 6. was restrained this opinion contradicteth the expresse promise Gen. 9. 11. or of their returne from that dispersion by which they are now scattered abroad in the world when with Messias whom they yet looke for hope to goe vp to Ierusalem f Pelargâ—◠〈◊〉 hunc Psalâ—â— a vaine imagination Others and among them some of the ancient fathers and latter writers haue their sondrie opinions gessing rather then resoluing what might be the certaine signification thereof As first That this Psalme and the rest of the same title in number fifteene be called Psalmes of Degrees g Artê° ã€ˆâ—Šã€‰ in Antiquita libê° Iudaicis de Templi fabrica Buntingê° in prima parte Iteneraril sacro Nicholaus Lyranus from those steps by which the Priests and Leuites ascended from that place of the temple which is called the great court 2. Chron. 4. 9. And in the Gospell Salomons Porch Iohn 10. 23. where the people did pray into a higher roome named the inward court of the house of the Lord. 2. Chron. 24. 21. and in solemne feast daies sung these Psalmes vpon euery stayer once And this might be an outward Ceremonie admonishing all who serue God to doe it with lifted vp hearts so Cyprian
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
step to his loue and 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his loue to his mercie and his mercie with the exclusiue of merit to mans saluation Tit. 3. 5. For he commended his loue that when we were sinners weake and enimies he sent his Sonne Rom. 5. 6. And being rich in mercy according to his great loue hath quickned vs dead in our sinnes in him Ephes 2. 4. and sheweth this greatnesse of loue and vndeseruednesse not that we loued him but he loued vs first 1. Ioh. 4. 10. And this is represented in a liuely picture Ezech. 16. 1. 2. 3. c. Therefore this mercy is the fountaine of all blessings which the godlie doe confesse in that so often remembred clause For his mercy endureth for euer which is no vnnecessary repetition but a dutiful acknowledgment Psal 136. And this God confirmeth when he saith that for his owne sake he putteth away all our sinnes Esay 43. 25. First from hence ariseth vnto vs the assurednesse of our Vse saluation and pardon of our sinnes for it dependeth on God who in his nature is vnchangeable Malach. 3. 6. And so be his graces Rom. 11. 29. And it is a faithfull saying worthy by all meanes to be receiued that Christ Iesus came into the world to receiue sinners 1. Tim. 1. 15. And this saying is confirmed by oath Ezech. 18. 21. That so by two thinges which be immutable the elect might haue the stronger comfort Hebr. 6. 17. 18. This caused S. Paules triumph that he was perswaded that neither life nor death Angels nor Dominations nor Powers c. could separate him from the loue of God in Christ Iesus our Lord. Rom. 8. 29. And of this assurance Bernard d Tria considero in quibê° tota mea spes consistit charitatem adoptio nis veritaieÌ„ promissionis potestatem redditionis murmuret iam quantuÌ„cumque volet cogitatio mea c. Ego fiducialiter respondebo scio cui credidi c. Bernardus serm 3. de fragmentis septem misericordiatum religiouslie applyeth the comfort to his owne soule thus In three things consisteth my hope In the loue of the adoption of God in the truth of his promise and in the power of his performance for the father so loued vs that he gaue his Sonne for vs. Iob. 3. 16. And he will not lose them whom hee hath bought so deare the Sonne gaue himselfe Ephes 5. 2. And therefore to him who hath loued vs and washed vs from our sinnes c. be praise for euer and euer Apoc. 1. 5. Secondly this is a doctrine of humilitie for what haue we that we haue not receiued 1. Cor. 4. 7. And that we haue is of grace that none should boast Ephes 2. 8. 9. Of euill seruants God hath accepted vs for good children for we were as the Apostle hath expressed in many particularities none righteous none vnderstanding none seeking after God all gone out of the way altogether vnprofitable c. our throat an open-sepulcher tongues vsed to deceipt hauing vnder the lips poyson of Aspes mouthes full of cursing and bitternesse feete swift to shedde blood destruction and calamity in their wayes not knowing the way of peace and no feare of God before their eyes Rom. 3. 10. 11. c. And in generall taken aliue of the Deuill in his snare at his will 2. Tim. 2. 26. But Christ came to dissolue the workes of the Deuill 1. Ioh. 3. 8. And by death to ouercome him that had the power of death Hebr. 2. 14. And therefore let euery one consider how much God loued him that so he may not despaire and how vnworthy he then was of loue that he doe not presume for by grace we by nature children of wrath are saued and not of workes Ephes 2. 9. Therefore blessed be God the Father of our Lord IESVS Christ who by the resurrection of his Sonne hath begotten vs to an inheritance immortall that fadeth not reserued in heauen for vs. 1. Pet. 1. 3. But with thee is mercie The word is of the present tense is not to be slightly passed ouer for he saith not there was mercie with thee though we haue offended but there is that it continueth euen as he himselfe is therefore I am is his name Exod. 3. 14. Where it is obserued of the e Paulus Phagius in Paraphrasi Chaldaica learned that the originall word includeth in it the difference of three times that which is past present and to come and doth signifie the perfect and vnalterable constancie of God and this is expressed by S. Iohn Apoc. 1. 4. by f Franciscus Iunius in illuÌ„ locuÌ„ Doctrine who is who was and who is to come From hence then we may gather a verie comfortable instruction that God is alwaies and as gracious now to those that call vpon him as formerlie he hath been to the holie Patriarks and Prophets therefore Psal 100. 5. his mercie g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur in nouo TestameÌ„to per verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt Mat. 20. 34. c. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. 78. is said to be euerlasting And no meruaile for it is his essence so he proclaimeth himselfe the Lord the Lord in the doubling of the word importing a two-fold mercie preseruing man from sinne and pardoning when he hath sinned strong able to helpe his howsoeuer oppressed mercifull affecting his in the bowels of compassion and gracious receiuing those into fauour who are fallen healing the broken in heart and binding vp their sores Psal 147. 3. slow to anger more willing to spare then punish waiting for our repentance 2. Pet. 3. 9. aboundant in goodnesse towards the offendors and truth in performing of his promises reseruing mercie for thousands for the whole earth is full thereof Psal 33. 5. forguing iniquity transgression and sinne all sorts of offences voluntarie rebellious and h Paulus Phagius ad eum locum in Paraphrasi Chaldaica Pelargus in Exod. 34 Lutherus de vltimis verbis Dauidis daylie committed Exod. 34. 6. So by these attributes of God sinnefull man hath alwaies beene raised vp to good hope so Moses comforteth the Israelites that they despaire not The Lord thy God is a mercifull God Deut. 4. 31. Ioel the people of his time Ioel 2. 13. and Ose 14. 5. Israel fallen by iniquitie for the Lord waiteth saith Esay 30. 18. that he may haue mercy vpon his people Hereby we are admonished how to reade the Scriptures Vse aright which is to make particular application vnto our selues so euerie example of Gods iustice should worke feare 2. Pet. 2. 4. and be remembrancers vnto vs as S. Iude speaketh in his Epistle Vers 5. And after an enumeration of many particulars S. Paul telleth vs that former punishments are to admonish i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ClemeÌ„s Alexandrinus Padagogi lib 1. c. 10.
agere inter extraneos facilè inimicos inuenire Tertul. Apolog. cap. 1. and so findeth but hard entertainement Yet at the last shee shall enioy rest for hell gates cannot preuaile against her Math. 16. 18. Iesabel persecuteth Eliah when he can haue no safety vpon earth he is translated into heauen 2. Kings 2. 11. Pharao so oppresseth the Israelites in Aegypt that they are weary of their liues he is choaked in the sea and they sing a song of triumph Exod. 15. 2. Herod maketh hauocke of the Church putteth Iames to death imprisoneth Peter he is strooken of an Angell strangled with p Vide Iosepham Antiquitatum lib. 19. Euseb lib. Histor Eccles 2. cap. 10. wormes and the word of God grew and multiplyed Acts 3. 23. for God is faithfull and will neuer suffer any of his to be tempted aboue that they shal be able to beare but with the temptation giue a comfortable issue 1. Cor. 10. 13. Wherefore to end this it is a memorable speech of one concerning the Church and the estate thereof It is q CoÌ„tinuatio discursus de rebus Gallicis Anno 1588. Gods field ploughed vp with the share of torment compassed with the contempt of the world sowed with ashes watred with teares the fire is to her as the Sunne bloud as the dew flourisheth in the Autumne of calamities and bringeth fruit in the deepest water of tribulation all her enimies r Hilariê° de Trinitate lib. 7. further her good Therefore we are not to account either outward tribulations Vse or inward temptations to be tokens of Gods displeasure No he sendeth them for another end First to teach vs not to trust in our selues Psal 30. 7. Secondly to keep vs from waxing wanton in earthly prosperity Deut. 8. 1. 2. Thirdly for triall of our faith and patience for what the furnace is to gold separating it from the drosse and Å¿ Augustinus in Psal 60. the flaile to the corne beating it from the chaffe the same is affliction to a godly man tending to make their vertues apparant 1. Pet. 1. 6. 7. Fourthly by this meanes the old man is crucified and the body of sinne destroyed Rom. 6. 6. Fiftly thus we are fitted for a better life for by many tribulations we must enter into the Kingdome of heauen Acts 14. 22. for sinners are therefore vndoubtedly miserable because left without t Gregorius in primum caput Ezechielis chastisement But so much for this being sufficient to haue touched it in this place being before more fully handled For with the Lord is mercy and with him is great redemption In these wordes for with the Lord is mercy a reason is set downe why Israel should waite on the Lord and therein be two comforts against two especiall temptations affrighting a distressed soule and such an one as is touched with the sense of deserued iudgement for sinne for howsoeuer worldly men may sport themselues and put off the euill day yet can it not be auoided but either the greatnesse of mans sinne will discourage him and this made Cain despaire when he conceiued it to be greater then Gods mercy Gen. 4. 13. but against this With the Lord is mercy or else the number and this doth astonish the most righteous Therefore I am confounded saith Ezra and ashamed to lift vp my eyes vnto thee my God for our iniquities are increased ouer our head and our trespasses are gone vp to heauen Ezra 9. 6. So Dauid Mine iniquities are gone ouer my head therefore I am bowed and crooked very sore I goe mourning all the day long I am weakened and sore broken I roare for the very griefe of my heart my heart panteth my strength faileth and the light of mine eyes euen they are not my owne Psal 38. 46. 8. 10. Against this With him is great redemption Neither the greatnesse nor multitude of sinnes must discourage Doctrine a penitent soule for where sinne abounded there grace superabounded Rom. 5. 20. Christ calleth them to come vnto him and promiseth rest to those who are loden and trauaile vnder the burthen of their sinnes Math. 11. 28. and his blood is said to purge vs from all sinne 1. Ioh. 1. 7. and the promise is that if they be as red as blood they shall be made as white as wooll and if scarlet like vnto snow Esay 1. 18. and this mercy is confirmed by oath Ezech. 33. 11. that so by two things by which it is impossible that God should faile the Elect might haue sure consolation Hebr. 6. 18. And as sensible testimonies hereof he receiued Manasses into fauour who committed more abhominations then the Gentils and did euill to anger the Lord withall 2. Chron. 33. 7. 8. 13. He accepted of Dauid an adulterer a murtherer 2. Sam. 12. 12. He admitted denying Peter and most louingly conuersed with him Ioh. 21. 15. Hee made the Theefe vpon the Crosse an inheritor of Paradise Luc. 23. 43. and Marie Magdalen the sinner a messenger of his resurrection Math. 28. 7. At one time three thousand of those are washed with Christs blood who shed his blood Act. 2. 23. 41. For there is no maladie of the sould vncurable to the almighty u Acquè potest excitare Christus I azarum è Sepulchro ac Iairi filiam adhuc in domo aut viduae filium iam elatum Vide August de verbis Apostoli hom 44. in Ruang secundum Iohannem phisition therefore when Cain cryed out his sinne was greater then could be forgiuen Gen. 4. 13. he did wrong to God whose mercy is greater then mans misery can be It was not the greatnesse of the offence but the want of repentance that shut Iudas out of heauen who despairing became x Ambrosius lib. 1. de poenitentia Nyssenus in orat cont eos qui alios acerbius iudicaÌ„t August lib. 50. homiliar hom 27 his owne executioner * Vse Let none therefore despaire of the mercy of God for he y Tanta est benignitas omnipotentiae omnipotentia benignitatis in Deo vt nihil sit quod nolit aut non possit relaxare conuerso FulgeÌ„tius Epist 7. cap. 4. is so good and mercifull as he is Almighty and infinite wherefore let vs take words with vs and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously then he will heale our rebellions and loue vs freely Ose 14. 3. 5. Compassion and forgiuenesse is with him because we haue rebelled Dan. 9. 9. and because our rebellions are many he is the God of z Deus condonationum Vide Prosperum in hunc Psalmum forgiuenesses Nehem. 9. 14. And therefore he commended his loue vnto vs that when we were weake sinners and his enimies he gaue himselfe for vs much more then being iustified by his blood we shall be saued from wrath by him Rom. 5. 5. 8. 9. and therefore he was partaker of our nature that by death he might
is the vpholder of his as Malach. 1. 6. crauing his due honour and in assurance of mercy vnto his people Esay 51. 22. And the Prophet here being so deepely distressed doth not vnfitly vse these titles relying for his deliuerance vpon the vndoubted certainety of Gods truth and all-sufficient strength of his power Let thine eares attend c. This is vttered to the capacity of our vnderstanding for in God being a spirit Iohn 4. 24. there be neither the parts of a humane bodie as the Anthropomorphits fondly imagined neither is he subiect to the passion of mans minde but according to the rule of x Dialeg de sancta Trinitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic insinuatur Deus paruulis audientibus August de Genes ad literam cont Manich l. 1. cap. 17. in psal 9. Hilarius de Trinitat lib. 6. in hunc locum Damas l. 1. Orthod fidei c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrillus de Trinitat c. 12. Athanasius such speeches be vttered after the manner of men but to be vnderstood as is beseeming God who in his word teacheth vs spirituall thinges in bodilie tearmes and sheweth vs inuisible thinges by those which be visible As his oath signifieth the immutability of his counsaile Gen. 22. 16. his anger and wrath the hatred of euill and iust reuenge thereof Psal 2. 12. his forgetfulnesse or sleepe the deferring either of helpe or punishment Psal 13. 1. and Psal 78. 65. so when eyes are attributed vnto him we are to vnderstand his fauour Deuter. 32. 10. his mouth and speech are declarations vnto vs of his will Num. 12. 8. Esay 40. 5. and so of the like and in this place his eares attending doe teach his mercifull willingnesse to graunt our requests who seemeth as one y Non audientia tantum Dei sed obedientia quasi designatur Saluianus de prudentia lib 2. speaketh not only to yeeld audience to the prayers of his children but to performe a kinde of obedience in wayting to attend their supplications as Psal 34. 15. the eyes of the Lord are vpon the righteous and his eares are open to their crie * Doctrine Therefore since the Prophet doth so carefully in so many wordes so often iterated vrge this one thing his desire of being accepted in prayer we are to learne that It is the greatest euill which can befall a man in this life if God shall refuse to heare his prayers Wherefore as a token yea a threatning of his wrath when his admonitions are reiected it is said he will not heare when petitions are put vp vnto him Prouer. 1. 28. and the like Iere. 14. 11. 12. for so long as God doth not refuse our prayer hee doth not denie his z Cum videris non a te amotam deprecationem tuam securus esto quia non est a te amota misericordia eius Aug. in psal 66. mercy Therefore Dauid breaketh forth in great ioy praysed be God who hath not put backe my prayer nor his mercy from me Psal 66. 20. For when mans petitions ascends Gods blessings descends he is readier to giue then we to aske And this is it which so discouraged the Israelites in their captiuity and of which they complaine and for which they mourne that their prayers in this distressed estate had no acceptance Lam. 3. 44. for we haue no helpe but from God if he destroy who can saue And this is the reason that made Dauid of his three offers to make the choise to fall into the handes of the Lord who when he had wounded could in his power and would in his mercie heale againe 1. Chro. 21. 13. * Vse From this we may learne and vnderstand the folly of men who put off their repentance from day to day as though God were bound to waite when they would call for mercy and must condescend if they can but say Lord haue mercy As the theefe Luc. 23. 42. Lord remember me a Confessio breuis vitam atque sinit longam indeede this is an example of receiuing at the last and memorable of one that none should despaire for at what time a sinner doth repent there is a promise of pardon Ezech. 18. 21. and but of one that none should presume for he that b Lege creationis vespera mane dies est at multis ex peccati grauitate dies est sine vespera vt Sodomitis Genes 19. 24. multis sine aurora vt diuiti Luc. 12. 20. hath promised that at what time so euer a man doth returne he shall be receiued hath not assured the time wherein he shall returne for it may be that either God will not heare when thou doest crie for c Vide de bis Scotum in 4. sententiarū dist 20. mercy and that lege talionis by a iust law of requitall because thou diddest not listen to him calling for repentance as Zach. 7. 13. and an example in Antiochus 2. Machab 9. 13. or thou shalt haue no list to pray but die sottishly as Nabal 1. Sam. 25. 37. or no d Punitur hac animaduersione peccator vt moriēs obliuiscatur sui qui viuens oblitus est Dei August in festo Innocent ser 3. minde being oppressed with extremity of paine or feare of death as 1. Sam. 4. 20. he that doth ouer-slippe the opportunity of timelie repentance shall come to late with the foolish Virgins to craue aperi nobis Domine open to vs O Lord. Math. 25. 11. therefore let vs seeke the Lord while he may be found call vpon him while he is neare Esay 55. 6. and while it is called to day returne Hebr. 3. 12. 13. and liue soberly and iustly and godly in this e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lutherus in psal 90. Quid habemus de tempore praeteritum abijt nec potest reuocari futurū nondum est est incertum Quid ergo restat nobis nisi praesēs quod est momentum subitò euanescens now world Tit. 2. 11. 12. For no man hath more then the very present for that which is passed is not to be called againe and that which is to come vncertaine to vs whether euer it shall be ours therefore now now must be our care and our charge knowing that we all shall appeare before the tribunall seate of Iesus Christ and there receiue according to that we haue done in this bodie whether it be good or euill 2. Cor. 5. 10. Out of the deepes haue I called vpon thee O Lord O Lord heare my voice let thine eares attend to the voice of my prayers THe doubling of these f Geminatio clamoris est sign ficatio intimae deprecationis Alcunuis in hunc psal wordes O Lord O Lord and the gradation of speech heare my voice and let thine eares attend is not slenderly to be passed ouer for in these is bewrayed the passionate affection of a distressed soule striuing against the temptations of the Deuill and
the corruption of weake flesh which in afflictions and vnder the waight and burden of the Crosse murmureth against God like Iobs wife Iob 2. 9. and intermitteth prayer as though it were to no purpose to call vpon God to appease him being displeased And in truth the holie Saints doe oftentimes finde in the extremities of trials that their temptations are not only not lessened but rather increased and more sharper when they haue made petition for deliuerance or mitigation and then euery moment of differring comfort seemeth a deniall of helpe as in Dauids complaints how long how long Psal 13. 1. 2. and some learned doe thinke that Elias did then striue with the like temptation when he said heare me O Lord O Lord heare me 1. Kings 18. 37. Such as doe feele Gods heauie hand pressing them sometimes Doctrine perswade themselues that he neither seeth their miseries nor heareth their complaints nor remembreth to shew mercy and send deliuerance So Iob 16. 17. If I crie and he answere me yet would I not beleeue that he heard my voice for hee destroyeth mee with a tempest and woundeth mee without a cause for the bitternesse of the present suffering distafleth the sweetnesse of the comfort and the whole Church of Iudah in that great desolation mentioned 2. King 25. 4. when I crie and shoute he shutteth out my prayer Lament 5. 8. and Psal 77. 8. 9. is his mercy cleane gone for euer doth his promise faile for euermore hath God forgotten to be mercifull hath he shut vp his tender mercies in displeasure And truly of all temptations this is one of the greatest therefore the Wiseman Pro. 18. 14. maketh this question which is equiualent vnto it and in effect a negation A wounded soule who can beare it is too heauie a burthen for the strongest shoulders Vnder this Cain dispaired Gen. 4. 13. And Iudas oppressed with griefe did hang himselfe Math. 27. 5. and became a dreadfull spectacle to the world Acts 1. 18. And not long since g Totam illam historiam Epistolis aliquot coÌ„plexus est Caelius Secundus Francis Spira after he had for feare denyed the truth was so deeply wounded in his conscience that he dyed in great discomfort interpreting all the sweete promises of Gods mercy against himselfe for a soule thus touched without especiall grace is skilfull in the owne accusation For the vse of this doctrine none can be more profitable Vse then to consider what medicines God hath prouided against such a wound in his word which is the soueraigne healing balme as Psal 107. 20. necessary to be knowen for oftentimes in great sicknesse and other extraordinary crosses weake and sinnefull men priuie to their owne offences and fearing the iust desert of them come to this plunge Therefore for helpe in this case first take hold of Gods generall promises of mercy as If thy sinnes be as red as Scarlet I will make them as white as wool if they were as blood they shal be as snow Esay 1. 18. Further As I liue saith the Lord I will not the death of the wicked but that he should turne from his way and liue Ezech. 33. 11. Thus God hath promised mercy and if it be not enough hath h O faelices quorum causa iurat Deus O miseros sinec iuranti eredimus Tertull. de patientia sworne it that so by two thinges immutable in which it is impossible hee should lie we might haue strong consolation Heb. 6. 18. Thus did Paul receiue comfort by applying the generall particular to himselfe and hath left an example of that heauenly Art to the faithfull for euer in that notable speech This is a true saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners of whom I am the greatest notwithstanding for this cause was I receiued to mercie that Iesus Christ should first shew on i Paulus ex persecutore ChristianoruÌ„ Christi annunciator factus est vtilitas huius rei gesta haec est quanc ipse coÌ„memorat dicit enim ab hoc sibi veniam datam c. vt nemo de se desperet qui suerit magnis peccatis inuolutê° c. August serm de coÌ„uersione Pauli Vide illius insig nem de hac materid tractatum in serm 10. de bis ipsis verbis Apost Sic Tantus Deus Tantum vt da â—et filium Tantillos munduÌ„ Tales Gratis quare Dilexit me all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life 1. Tim. 1. 15. 16. for indeed he came to seeke and to saue that which was lost Luc. 19. 10. and calleth vs with an assurance of reliefe Math. 11. 28. therefore let vs goe with boldnesse vnto the Throne of grace not doubting to obtaine fauour in the time of need Hebr. 4. 16. Secondly consider the price by which you are redeemed it is not gold or siluer but the precious blood of Iesus Christ a Lambe immaculate and without spot 1. Pet. 1. 18. whom God of especiall fauour gaue for vs and therefore the Euangelist k vttereth this with a note of admiration and wonder So God loued the world that hee gaue his only begotten Sonne that all that beleeue in him should not perish but haue life euerlasting Ioh. 3. 16. and here in appeared his loue not in that we loued him but he loued vs first and gaue himselfe a reconciliation for our sinnes 1. Iohn 4. 10. for then we were weake sinners and his enimies Rom. 5. 7. 10. hee will not lose them l Hic est feuctus orationis Christi pro crucifixoribus Luc. 23. 34. Aug. in psal 93. sanguineÌ„ queÌ„ fuderunt saeuientes biberunt credentes facti sunt sequeÌ„tes qui erant persequentes Idem de S. Stephano ser 4. Hae sunt primitiae quas Petrus Deo obsulit whom he hath so dearely bought for euen those are washed with that blood of Christ which they shed l as Acts 2. 37. and therefore euery Christian must grow to that resolution that he be perswaded that neither death nor life nor Angels nor Principalities nor Powers nor thinges present nor thinges to come nor heighth nor depth nor any other creatures shall be able to separate him from the loue of God which is in Christ Iesus our Lord. Rom. 8. 38. 39. Thirdly set before your eyes the examples of sinners whom God hath receiued into fauour as Adam resisting and laying the imputation of his transgression vpon God m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati in Deum haec vna nobiscum nata est Rhetorica himselfe The n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dorotheê° doctrina prima in Orthodoxographia woman whom thou gauest hath deceiued me yet vnto him neuer asking was preached the Gospell that the seede of the woman should breake the head of the Serpent Gen. 3. 15. Dauid obtaining pardon after his adulterie and murther
l Est bic Psalmus quasi Epistola dedicatoria Spirit Sanct. ad lectionem Scripturae hortantis of the scornefull Psal 1. 1. 2. Secondly by this also we are taught what a fearefull thing it is to fall into the hands of God by displeasing him for hee is slow to anger but great in power and who can stand before his wrath Nahum 1. 3. 6. the fiercenesse whereof appeareth In the generalitie of his punishment for so all flesh perished in the floode because all flesh had corrupted their wayes Gen. 7. 23. In the sharpnesse and extremity thereof so Iohoram who would by no meanes be reformed was at the last strooken incurably so that after the end of two yeares his guts fell out and hee dyed of sore diseases 2. Chron. 21. 19. In the speedie and swift execution so while the word was in Nebucadnezars mouth vaunting of himselfe he was depriued of vnderstanding thrust out to liue among the beasts Dan. 4. 30. and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amens insanus factus non conuersus in bestiam sed bestiarum socius Vide Pierium in Hieroglyphicis l. 9. Hunc Strabo vocat lib. 15. Geographiae suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunc Regem è Graecis praeter Strabonem nulbis nominat Casaubonus in Strabonem in the multitude of his instruments by which he taketh vengeance of the disobedient Angels Psal 78. 49. Men. Ier. 13. 14. Brute beasts 2. Kings 17. 25. The elements of the world water choaked Pharao Exod. 14. 28. the aire fought against the Cananits Iosua 10. 11. The fire consumed Ahazias messengers 2. Kings 1. 10. The earth swalloweth vp Corah Dathan and Abiram Num. 16. 32. Besides sicknesse wasted Herod Acts 12. 23. Hunger pined the rebellious Israelites so that the tender woman eate her children of a spanne long Lament 4. 5. 10. The sword is the reuenger of the couenant Leuit. 25. 26. And these or the like iudgements none can escape Psal 139. 15. Therefore let vs take the admonition from the Lords owne mouth O consider this you that forget God lest I teare you in peeces and there be none that can n Piae matris haec verba sunt nam nos non tradit iudicio Deus sed tanquam suasione admonitione corrigi debent metu coercet continet Chrysost in illum locum deliuer you Psal 50. 22. If thou O Lord straightly markest iniquitie O Lord who shall stand but mercy is with thee that thou mayest be feared IN these wordes are set downe two reasons of Dauids earnest prayer the first taken from the consideration of sinne in him selfe and others the second from the respect of Gods mercie In the sinne the points first the quality of it Iniquitie Secondly the subiect all therefore who shall stand by way of interrogation including a negatiue that none can stand Thirdly the effect euen the reuenging wrath of God If he should marke it straightly In the mercy also there bee three branches first a free gift without desert mercy second where it is not in man but God with thee the third the end thereof why it is bestowed that thou mayest bee feared If thou O Lord straightly markest iniquitie There is in this place a secret preoccupation for either God who knoweth all our secrets or else our owne conscience might obiect in this sort Thou art a sinner and therefore deseruedly cast into these extremities how therefore should God heare thee nay why rather should he not consume thee in his displeasure for this marking here spoken off is to be vnderstood according to the rule of Gods iustice and that both in respect of the iudgement and the punishment Of iudgement wherein our sinnes and offences are examined according to the prescript of the law to which no flesh in regard of naturall corruption can be answerable of punishment when God doth lay mens sinnes to their charge and according to his iustice afflict them for before him all men are offendors and guiltie and bound to suffer the punishment of their transgressions To this the Prophet answereth first by a concession acknowledging if God would deale summo iure according to rigor and strictly that then none could be saued if thou straightly markest iuiquitie O Lord who can stand Secondly by a correction of speech but with thee is mercy that is thou doest not in extremitie weigh our sinnes but pardon them for thy rich mercie in Christ For neuer any of the Fathers or Patriarkes found Gods fauour but in the promised seede Gen. 3. 75. and therefore Daniel intreateth it for the Lords o Messiam promissum quem fecit Deus Dominū Christum Act. 2. 36. codem argumento vtitur Ecclesia psal 80. 15. 16. Polanus in illum locum Danielis sake in the distressed time of captiuitie Dan. 9. 17. * Doctrine Sinne and the conscience of sinne hindreth our prayers conscience of sinne that knowing our owne guiltinesse we dare not present our selues before God for as Bernard truly p Duobus modis impeditur oratio peccatoris vel nulla vel nimia luce nulla luce illustratur qui peccata sua nec videt nec confitetur nimia luce obruitur qui ea tanta videt vt de indulgetia desperet horum neuter orat c. Iusententijs speaketh the prayers of a sinner are hindred two wayes vel nulla vel nimia luce by too much light when he is ouerwhelmed and dusted with the sight of his offences and beholdeth them so great that he despaireth of mercy and pardon so was it with Cain when arraigned and conuicted he cryeth out My sinne is greater then can be forgiuen Gen. 4. 13. And with Iudas when he saw what he had done in betraying of innocent bloud he went and hanged himselfe Math. 27. 5. By no light when a man doth neither know nor acknowledge his sinnes and therefore is not a suter for fauour Such a one was the Pharisie in the Gospell blinded with the loue of himself who beginneth with his gloria patri in fleede of a miserere and seeth no faults in himselfe but thinketh that God was beholden q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis sermon de Pharisaeo Publicano to him Luc. 18. vers 13. and such call not vpon God Psal 53. 4. Sinne when men guiltie to themselues doe imagine that the Lord will not respect them for he heareth not sinners Iohn 9. 31. such as be prophane and runne into all kinde of wickednesse without remorse and indeede their prayers are abhomination Prouerb 28. 9. and of such doth God speake When you shall stretch out your hands I will hide mine eyes from you and though yee make many prayers I will not heare adding the reason For your hands are full of blood Esay 1. 15. Therefore shall you obserue it in the Scripture that the faithfull alwaies before they powre forth their harts vnto God in petitions they humbly confesse their sinnes
to heauen Abraham the father of the faithfull Dauid a man according to Gods owne heart and the rest of the holie and great Patriarks obtayne no mercy but from grace and are no otherwise saued then the theefe vpon the Crosse apprehending Christ by faith Hebr. 11. 5. Rom. 4. 3. Psal 32. 1. 2. Wherefore the Apostle setteth downe Scalam coeli the ladder by which we ascend to heauen in this sort that our saluation commeth from Gods mercy his mercy from his loue his loue from his goodnesse Tit. 3. 5. all this positiuelie and exclusiuelie not from our works and therefore saith the beloued Disciple 1. Iohn 2. 1. If any man sinne as S. Augustine n Tractatu primo In 1. Epistol Johannis doth verie religiously weigh his words we haue including himselfe as well as the meanest Christian not yee haue and him not me an aduocate and both himselfe and all others him for there is none other name vnder heauen giuen vnto men whereby they can be saued but onely the name of IESVS Acts 4. 12. First this is an admonition vnto humility for as the Vse Moone receiueth from the Sunne o Vitellius lib. 4. Problem 69. 70. her light according to her sundrie aspects vnto it and so appeareth vnto vs increasing full and waining so we from Christ doe receiue al blessings of his fulnesse Ioh. 1. 16. His is plenitudo fontis alway giuing we plenitudo vasis alwaies from him receiuing for he is made vnto vs sinnefull Iustification Condemned Redemption Foolish Wisdome vncleane and corrupt Sanctification that whosoeuer will reioyce may reioyce in the Lord. 1. Cor. 1. 30. 31. and euer stand aloofe and with a cast downe countenance pray for mercie and pardon Luc. 18. 13. Secondly let this teach vs with patience to submit our selues to the hand of God for he doth chastise to correct vs and correct to saue vs not dealing according to our sinnes nor rewarding according to our iniquitie Psal 103. 10. Therefore Micah 7. 9. acknowledgeth he will beare the wrath of the Lord because he had sinned against him and when Zedechias the last bough of the goodlie tree was cut off to which the Kingdome of Iuda was resembled and nothing left but a stub Esay 53. 2. the Church acknowledgeth in respect of all the calamities then ouerflowing that the Lord was righteous for shee had rebelled Lam. 1. 18. God neuer punisheth the euill but iustlie nor chastiseth his children but in mercie 1. Cor. 11. 31. And therefore let vs relie vpon his loue from which nothing can separate vs Rom. 8. 36. But mercy is with thee that thou mayest be feared Now the Prophet sheweth the remedie of the former wound a comfort against that mournefull complaint for feare of deserued punishment Therefore this aduersatiue word but maketh an opposition betweene mercy and miserie for man considered in himselfe euen the most holie can not stand and therefore hath neede of supporting mercy that he be not vtterly cast downe so the Church acknowledgeth it is the Lords mercy that we are not consumed for his mercies faile not Lam. 3. 22. And the Hebrew word here vsed properly signifieth pardon and forgiuenesse as in Moses prayer Exod. 24. 9. and Iere. 33. 8. and Psal 103. 3. And the Apostle hauing a reference to these and the like places speaking of the benefits of Christ purchased vnto the faithfull by his obedience doth translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 2. 13. And hereof it is that God among many other titles full of comfort is stiled if we should English it word for word the God of forgiuenesses Nehemiah 9. 17. As in the second of the Corinthes cap. 1. 3. the Father of mercies where in both places the plurall number signifieth aboundance And the forme and manner of speech vsed is remarkable for hauing said before if thou O Lord shouldest marke what is done amisse who shall stand he doth not now adde thou doest not marke but with thee is mercy For there may be found Magistrates and Gouernours who doe not marke the offences of the people but this commeth from some disease of the minde when they neither haue a hatred to sinne nor a loue of vertue to represse the one or aduance the other And this was in Eli. 1. Sam. 3. 11. 12. 13. For the wrath of God is turned away when the offendour is punished as the charge is giuen When the Israelites had defiled themselues with the Moabites both by corporall fornication in the bodie and spirituall committing Idolatrie Num. 25. 4. The meaning of which place is not the same which is commonly receiued but that Moses should call together the Heads and Gouernours of the people and after due examination and conuiction punish those who should appeare to haue transgressed as the Chaldee Paraphrase p Tolle omnes Principes iudica occide cum qui reus est c. Vide Paulum Phagium in cum locum doth expound it so that Dauid here doth not meane either such an ouersight or corruption as is incident to man but acknowledgeth an vndeserued mercie in God whose propertie is to haue pittie Wisdome 11. 22. So that it is not so naturall to the Sunne to q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus shine as to God to pardon From hence then we may obserue a doctrine worth our remembrance for the Scripture as Chrysostome r Hom. 21. in Genesin speaketh contayneth in it great treasure so there be any that will search and can finde it out and therefore no word or circumstance in the same is to be neglected The godlie neither doe nor can looke to auoide destruction Doctrine by any other meanes but only by the free and vndeserued fauour of God appealing from his iustice vnto his mercie crauing pardon for herein is perfect deliuerance So Daniel 9. 5. 6. 7. 8. acknowledgeth We haue sinned we haue transgressed and to vs therefore belongeth nothing but shame and confusion of face But with thee O Lord is mercy and forgiuenesse For in manie things we offend all Iames 3. 2. No man but sinneth 1. Kings 8. 46. Yea the iust man in his best actions Eccles 7. 21. Therefore if man should take vpon him to dispute with God he cannot answere one for a thousand Iob 9. 3. And this made Dauid to confesse his sinnes to be more then he knew and being priuie to the weakenesse and corruption which is in man to pray for power to be kept from presumptuous wickednesse Psal 19. 12. And it is sinne that prouoketh Gods anger Psal 78. 17. and therefore be there so many threatnings as Leuit. 26. 28. 2. Chron. 36. 16. For men by doing and continuing in euill doe treasure vp vnto themselues wrath against the day of wrath and the reuelation of the iust iudgement of God Rom. 2. 5. and when the Apostle had reckoned some particulars he addeth that for such things sake
Dauid was to fight with Goliah the victorie against the Lyon and the Beare were perswasions to induce him to hope for Triumph ouer the Philistine 1. Sam. 17. 34 35 37. And when Absolon rebelled draue him out of his Kingdome and so executed that sentence pronounced for his sinne 2. Sam. 12. 11. 12. which no doubt was no small temptation neuerthelesse he despaired not but saith though hotlie pursued I laid me downe and slept and rose againe not waked by the sound of the trumpet or trampling of the horse nor ratling of the armed men And so promiseth to himselfe assurance of peace in this dangerous conspiracie from this that God had before smitten all his enimies vpon the check bone Psal 3. 7. And this is that wherewith Iosua encourageth his people when he caused them to set their feete vpon the necks of fiue Kings so the Lord had brought downe their enimies now so he would doe hereafter Iosua 10. 25. And from that one act of bringing the Israelites out of Aegypt both Salomon groundeth his petition for generall blessings and Ieremie for particular 1. Kings 8. 51 52 53. Iere. 32. 21. And not to stand longer vpon this point Paules onlie comfort was in his transcendent d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering that God had deliuered him that he did and trusted that hereafter he would deliuer him the past and present helpe assurances for time to come 2. Cor. 1. 10. And in another place God saued me from the mouth of the Lyon meaning e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist Ecclesiast l. 2. c. 22. Vse Nero. From this antecedent he concludeth and the Lord will deliuer me from euerie euill worke and will preserue me vnto his heauenly Kingdome 2. Tim. 4. vers 17. 18. First from hence we are led into a due and religious consideration of Gods vnmeasurable and boundlesse mercie who maketh one mercy the earnest of another for he is the f Non vnius misericordiae sed misericordiarum non vnius consolationis Deus sed totius consolationis qui conselatur nos non modo in hac vel illa tribulatione sed in omni Multae misericordiae Domini Thrē 3. 22. 32. Bernard in Natali Domini serm 5. Father of mercies 2. Cor. 1. 3. And therefore if a mother could forget her child and a woman the fruit of her wombe yet he cannot forget those who be his Esay 49. 15. That in nature is vnusuall for Hagar could not abide to see the death of her Ismael Gen. 21. 16. and the Harlots compassions were moued when her child should haue beene diuided 1. Kings 3. 26. yet possible for the women haue made the wombe that bare them the graue to burie them as 2. Kings 6. 29. and Lam. 4. 10. But this impossible therefore And Dauid vpon his owne experience Though my father and mother forsake me yet the Lord will gather me vp Psal 27. 10. Secondly in this is comfort against the dangerous assault of the Deuill our aduersarie diligent g 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt strong in power and cruell in purpose 1. Pet. 5. 8. And therefore seeketh to perswade men that God hauing once forgiuen will no more be intreated for relapsed offendors yet he hath promised acceptance at our returne Ezech. 18. 21. he hath performed so much receiuing Dauid after adultery and murther 2. Sam. 12. 13. Peter after thrise deniall Ioh. 21. 15. For therefore it pleased the Father that in Christ should all fullnesse dwell to reconcile to himselfe and set at peace by the blood of his Crosse the things in heauen and the things in earth Coloss 1. 19. Where the spirit of God setteth downe the helpe for three the deepest woundes of a Christian soule for against the greatnesse of sinne there is in Christ fulnesse of redemption against the number all fulnesse against the continuance in them the dwelling of this all fulnesse which signifieth an vnmoueable setlednesse and therefore without exception of offence or offendor repentance presupposed our Sauiour calleth and promiseth come vnto me all you that trauaile and are heauie loaden I will h Tu times deficere vbi se veritas te reficere promittit Bernard Epist 106. Vide Ioh. Gerson parte 2. in tract de his verbis venite ad me omnes refresh you Math. 11. 28. and 1. Ioh. 2. 1. If any man sinne we haue an Aduocate with the Father Iesus Christ and he is the propitation for our sinnes wherefore let vs come with boldnesse vnto the Throne of grace not doubting to obtaine fauour in the time of neede Hebr. 4. 16. Thirdly this should admonish and put vs in minde to keepe a register and memorial of Gods mercies receiued that thereby in time of triall we might strengthen our fainting soules This old Iacob did and so assureth his Sonnes that God would visite them and bring them into the promised Canaan Gen. 48. 16. And such an one was the 136. Psalme amongst the auncient Israelites where at the end of euery verse is an acknowledgment of Gods mercy not as a vaine Tautologie or idle repetition but a dutifull confession of mercy receiued for as God is in his nature vnchangeable and the same alwaies Malach. 3. 6. so is he in his gifts Rom. 11. 29. for where he loueth once he loueth euer Ioh. 13. 1. and therefore let vs cast our care vpon him for he careth for vs. 1. Pet. 5. 7. My soule hath waited These wordes I haue waited and my soule hath waited are very Emphaticall signifying that he is not out of heart nor discouraged in that God delayeth to send helpe neither doth he murmur at the same But with a reposed minde sustayneth himselfe in the greatest extremity vpon the assured hope of his mercies And in this my soule hath waited is a degree more added to the former and signifieth first his earnest desire as Psal 103. 1. Secondly his stedfast faith in that he doth not onlie bridle his tongue from wordes of impatiencie but his heart from murmuring a hard point for Cain could not containe but breake out that his sinne was greater then could be forgiuen and the punishment greater then could be borne Gen. 4. 13. Thirdly his vprightnesse and sincerity according to the great Commandement thou shalt loue the Lord thy God with all thy heart Math. 22. 37. And from hence we may learne That euery religious action which we are to performe vnto Doctrine God must proceede from the heart as a type whereof the inwards were offered in sacrifice Leuit. 3. 3. Wherefore for repentance rent your harts and not your garments Ioel 2. 12. For obedience offer vp your soules and bodies Rom. 12. 1. For prayer babble not much as the Gentils nor be as the Hypocrites to stand in the Synagogues and corners of the streets but enter into thy chamber and shut the dore Math. 6. 5.
pleasure Philip. 2. 13. First therefore no man is to be taken for an absolute patterne Vse of life for there is none iust in the earth that doth good and sinneth not Eccles 7. 21. That Zacharie who is said to walke in all the commandements of God distrusteth the promise and hat his f In ipso tempore placationis offendit VoceÌ„ cum vocem percipit amittit Tacult pater vocis Chrysologus serm 86. 88. mouth closed vp vntill the time of performance Luke 1. 20. None is wise without errour Eliah is deceiued and reproued he was not alone there was seauen thousand in Israel who had not bowed their knees to Baal 1. Kings 19. 10. Therefore in the case of imitation the great Apostle speaketh of himselfe conditionallie with an exception be yee followers of me as I am of Christ 1. Cor. 11. 2. of Christ absolutely be yee followers of Christ as beloued children Ephes 5. 1. for as he was the perfect price of our redemption so is he the vnspotted example of our life therefore we must listen to that his speech Discite à me learne of mee Math. 11. 29. Secondly Quia patres instruunt non modo cum docent sed cum errant as Ambrose speaketh lib. 1. de Abrahamo c. 6. The Fathers are our instructors not only by their doctrines but also by their errors and g Justi supplantatio mihi cautela Iusti naufragium sit peccatori stabilior portus Chrysost in Psalm 51. the fall of the great ones is the feare of the lesser Let vs learne hereby humility and warinesse to keepe our hearts diligently Prouer. 4. 23. that an euill thought lodge not with vs all night Ieremie 4. 14. And set a watch before our lips Psal 41. 3. That no corrupt speech come from our mouthes Coloss 3. 8. And in the whole course of our liues walke warilie redeeming the time Ephes 5. 15. and so worke forth our saluation in feare and trembling Philip. 2. 12. For as Austen h Homilia 23. trulie speaketh there is no sinne that any man hath committed which euerie man may not fall into if he doe not direct and gouerne of whom man was first made therefore we haue euer neede of that prayer Teach me thy waies O Lord and I will walke in thy truth knit my hart vnto thee that I may feare thy name Psal 86. 11. Thirdly let vs not murmur or be impatient vnder the rod of afflictions but acknowledge that our crooked nature requireth such corrections This Daniel confessed we haue sinned we haue transgressed and to vs belongeth nothing but shame and confusion of face Dan. 9. 8. I will beare saith Micah cap. 7. 9. the wrath of the Lord because I haue sinned against him And this made Eli so patient at the dreadfull newes concerning his house and posterity when he said it is the Lord let him doe what pleaseth him 1. Sam. 3. 18. And that of Mauritius the Emperour i Zonaras Annalium tom 3. Cedrenê° Glycas Annalium lib. 4. is memorable who when he was dispossessed of his Throne by his seruant Phocas at the death of his fiue Sonnes who might haue succeeded and his selfe readie to follow in the same way in humble submission to the diuine prouidence vttered that of the Prophet Psal 119. 37. Iust art thou O Lord and righteous are all thy iudgements and thus ought we to learne to submit our selues vnder Gods hand 1. Pet. 5. 6. for we haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that we might liue Hebr. 12. 9. Therefore let vs apply that to our selues that Eliphas doth aduise Iob in all his extremities Blessed is the man whom God correcteth therefore refuse not thou the chastising of the Almightie Iob 5. 17. Who shall stand This interrogation is equiualent to a negation that none can stand but this manner of speech is more forceable it is a kinde of arraignement it worketh vehement passions in the minde therefore so often vsed in Scripture As God vnto Adam vbi es where art thou what hast thou done hast thou eaten of the forbidden fruit Genes 3. 9. 10. 11. And to the wicked one Why takest thou my words in thy mouth whereas thou hatest to be reformed Psal 50. 16. And it is noted by Plutarch that k In Ciceronem when Tullie made his Oration for Ligarius who had taken armes against Caesar and vrged the matter with his often and continuall interrogations that he changed his colour as often as the other his speech and was so affected that the supplications which hee held sell out of his hand and he pardoned his enimie though before he was otherwise resolued But what should I seeke proofes It is most excellent of Paul that when he pleaded for himselfe and challenged King Agrippa with this question Beleeuest thou the Prophets he so wrought vpon his affections that he could not contayne but acknowledged that he was almost perswaded to l TaÌ„tam ex Spirit Sanct. victriceÌ„ sapientiae gratiam habeâ—at vt ipse iam Iudaeorum Rex Agrippa diceret parum ab est quin me fecetis Christianum Cyrillus Cateches 17. be a Christian Acts 26. 27. 28. And so in this place it is more to say Who can stand then none can stand though all one in sense and meaning for it is a challenge to all men generally and to euerie one in particular if any dare stand forth and pleade not guiltie Wherefore it is thus much as if he should haue said O Lord I haue sued vnto thee for mercie and pardon for all men are defiled with sinne and can bring nothing into thy sight but their vncleanenesse and therefore if thou shouldest execute thy wrath in iustice as thou mightest none could vndergoe the same but must needes be consumed And indeede it is one thing to please our selues either in our owne conceit or through the bewitching flatteries of other men and another to stand at Gods iudgement seate So it is reported of Arsenius that lying vpon his death-bed three dayes together much cast downe and affrighted he answered his friends who loued him for his comfort that he needs not to feare since he had led such a holie and vnspotted life In truth I feare for m Lutherus in hunc Psalmum Gods iudgements are not as mens Then let vs learne from hence That all are sinners and doe Doctrine stand in state of condemnation if God should deale with vs according to his iustice it is the acknowledgment of the great King there is no man that sinneth not 1. Kings 8. 46. And of the great Apostle concerning himselfe as well as others And we also were children of wrath by nature Ephe. 2. 1. 2. 3. And the great Prophet To vs belongeth nothing but shame and confusion of face Dan. 9. 8. Therefore Enoch taken vp