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
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
cannot escape Of the beginnings of death for euen then so soone as he had offended his body was depriued of immortality and he begun by little and little and by degrees to be corrupted and returne to earth whereof he was made Secondly If God should punish man and yet pardon his sinne this were contrary both to his iustice and his mercy to his iustice for he hath accepted of the satisfaction made by Christ who hath payed the debt and acquited vs when he bare our sinnes vpon the tree and we were healed by his woundes 1. Pet. 2. 24. and therefore assured that he would remember our offences no more Ezech. 18. 22. To his mercy for it were cruelty to punish the innocent but so we are through the obedience of Christ his righteousnesse being imputed vnto vs 2. Cor. 5. 20. Wherefore to resolue vs that this his mercy is no halfe mercy speaking of our pardon and reconciliation he vseth words of the plurall number as Forgiuenesses y Deus condonationum Vide Wolphium in eum locum Nehem. 9. 17. Mercies Rom. 12. 1. Bowels of mercie Luc. 1. 78. And that our assurance might be the stronger he doth in a sort open vnto vs the treasures of his fauor that where sinne abounded there grace superabounded Rom. 5. 20. and therefore the Prophet layeth out the seuerall parts of our redemption where he saith not onely that Christ was wounded for our sinnes and broken for our transgressions but addeth also that the chastisement of our peace was laid vpon him Esay 53. 5. Thirdly in the time of Zedekiah it displeased God that when according to the couenant made the Iews had set free their seruants they repented of that deede and compelled them to returne and held them in subiection and therefore threatned a iudgement Ierem. 34. 11. 17. And then shall we thinke that there is vnrighteousnesse with God and that he will promise pardon of sinnes and liberty vnto the faithfull and yet impose vpon them punishment as a new enthrallment Nothing lesse and therefore when he offereth forgiuenesse of sinnes he vseth such wordes as doe include both the one and the other as to blot them out to wash them away Psa 51. 2. to remoue them so farre out of his sight as the East is from the West Psal 103. 12. to cast them behinde his backe Esay 38. 17. not to impute or lay them to our charge Psal 32. 2. In which forme of speech is a similitude borrowed from creditors who cannot comence suite or enter action against their debtors if the Obligation be once cancelled and the debt satisfied by whomsoeuer But Christ hath taken out of the way the hand-writing that was against vs Coloss 2. 14. we therefore haue obtained a quietus est and are freed Fourthly when we are commaunded to forgiue one another iniuries offered it is vrged by this reason As God hath forgiuen vs Colos 3. 12. Ephe. 4. 32. and so in the parable Mat. 18. 23. 35. Now this forgiuenes must not be with a retention of reuenge in vs but absolute as that of Iosephs to his brethren Gen. 50. 21. Therefore much more is perfite in God whose forgiuenes is the rule of ours ours not an equality but animitation of his As for those z Temporaliter hominem detinet paena ad demonstrationem miseriae ad emendationem labilis vitae ad exercitationem necessariae patientiae Augustinus tractat 124. in Iohannis Euangelium afflictions which God layeth vpon his children whose sinnes he hath pardoned and accepted into fauour they be no satisfactory punishments but admonitory chastisements and medicinall corrections First to put them in minde of the corruption of nature and the desert of sinne as 2. Sam. 12. ver 10. Secondly to make them more careful in the ordering of their liues and to watch ouer their wayes and this preseruatiue vertue Dauid acknowledgeth with a bonum est It is good for me O Lord that I haue beene in affliction for before I was troubled I went wrong but now haue I kept thy commaundements Psal 119. 71. Thirdly for the exercise of many holy vertues Patience Iob 1. 12. Prayer 2. Chron. 20. 12. Obedience Deut. 8. 2. and such like Fourthly they be examples to the wicked for if God beginne iudgement at his owne house what then shall be the end of those that doe not obey the Gospell 1. Pet. 4. 17. Therefore not vnaptly did a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lib. 2. de orthodoxa fide cap. 29. Dispensatiua seu correctiuaest qua Deus descrit salutis correctionis causa in gloriam sui nominis perfecta cum Deo vniuersa ad salutem faciente incorrigibilis manet home Iusto Iudicio deseritur a superna Gratia Vide Pelargum in Damascenum Clictoneū veterē commentatorem Corripit Deus vt emendot emendat vt seruet Cyprianus li. 4. Epist 4. Damascene call them instructing Desertions teaching man to know both God and himselfe for euen Israel when he is fat will forget God Deut. 32. 15. Therefore God doth correct those who be his in the world that they might not be condemned with the world 1. Cor. 11 32. Before pardon they be punishments after they be exercises for God doth not deale with vs according to our sinnes neyther reward vs according to our iniquities Psal 103. 10. Vse There is no place therefore left for humane satisfaction first for our works if they be good they are not of vs but Gods who works both the wil and the b Deus inspirat assectum essectum Augustinus Epist 105. vide praetcrea illum in Enchiridio cap. 32. et Ambrosium lib. 1. de vocat Gentium cap 2. deed according to his good pleasure Phil. 2. 13. His preuenting mercy preparing the will and his following mercy effecting the worke Secondly as they proceed from vs they are defiled for there is none that doth good and sinneth not Eccles 7. 21. and our righteousnesse is as the defiled cloath of a menstruous woman Esay 64. 6. Thirdly they are duty for wee are Gods workmanship created of him vnto good workes that wee should walke in them Ephes 2. 10. And come short of that which we ought to performe and therefore must acknowledge that wee are vnprofitable c Et in veritate humilitate nam vae nisi secissemus Bernardus in Psal Qui habitat serm 4. ser de triplici custodia manus linguae cordis seruants Luc. 17. 10. and pray with Dauid Enter not into iudgment with thy seruants O Lord for no flesh can be iustified in thy sight Psal 143. 2. Wherefore we must appeale from iustice to mercy that wee may be found not in our selues but in Christ not hauing our owne righteousnesse but his Philip. 3. 9. whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes Rom. 3. 25. and is made