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
mortifie the members that are vpon earth to put off the old man with his workes to put on the new man which is renewed in knowledge after the image of him that created vs. Coloss 3. 5. And because Christ hath giuen himselfe an offering and a sacrifice of a sweete smelling sauour vnto God therefore fornication and all vncleanenesse and couetousnesse should not once be named amongst vs as becommeth Saints Ephes 5. 3. For this is the wil of God our holinesse 1. Thes 4. 3. And a r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates Histor lib. 1. c. 8. Christians life is faith and good works and a resemblance Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Homil. 10. in Hexam of God so farre forth as is incident to humane infirmitie Therfore the foundation of God standeth sure he knoweth who are his and all that cal vpon the name of the Lord Iesus must depart from euill 2. Tim. 2. 19. For we must not now liue according to our owne will but his who once hath dyed for vs all 2. Cor. 5. And this was the care of the auncient Christians their enimies and persecutors being witnesses For so much Plinte t Epist lib. decimo Epist 97. Summa haec vel culpae vé erroris stato die ante lucem conuenire carmenque Christo quasi Deo dicere se SacrameÌ„to noÌ„ in scelus aliquod obstringere sedne furta ne latrocinia ne adulteria committerent ac fidem fallerent Vide Tertullian Apologia cap. 2. writeth of them vnto the Emperour Traian Tertullian u InnoceÌ„tiaÌ„ perfecte nouimus vt a perfecto Magistro reuelatam c. Apologet. cap. 39. 45. reporteth of his times that they were knowne by their innocencie for in deede a holie profession without answerable conuersation is no better then a gold x Saluianus l. 4 de prouidétia vtta à professione discordans abrogat illustris tituli honorem per indignorum actuum vilitatem ring vpon a Swines snowt and outward shewes of godlinesse where there is no inward reformation is player-like to represent vpon the stage one person and yet to be another and the obiect of laughter vnto y Jsidorus Pelusiota lib. 1. Epist 427. the beholders * Vse This taxeth all Libertines and Epicures Qui Christum simulant Satanalia viuunt who will haue the shew of godlinesse but denie the power thereof the 2. Tim. 3. 5. haue Christ rise in their wordes but expresse the Deuill in their z Hippocentauri Nyssenus ad Olympium de perfecti Christiani forma workes To such belongeth that both detecting reproofe and dreadfull threatnings of God What hast thou to doe to declare my ordinances that thou shouldest take my couenant in thy mouth seing thou hatest to be reformed and hast cast my wordes behinde thee for when thou seest a theefe thou runnest with him and thou art partaker with the adulterers thou giuest thy mouth to euill and with thy tongue thou forgest deceit these thinges hast thou done and I held my tongue therefore thou thoughtest that I was like thee but I wil reproue thee and set them in order before thee O consider this you that forget God Psal 50. 16 17 18. For dumbe shewes will a Christiani à Christo nomeÌ„ acceperunt operaepretium est vt sicut sunt baredes nominis ita sint imitatores sanctitatis Bernard in senteÌ„tijs not alwayes dazell the eyes but the masked hypocrites shall be vncased so was Ananias and Saphyra which seemed as religious to the b Reperti nouae transgressionis praesumptores de buerunt praehere caeteris vt peccati ita pâ—â—â—â— terroris exeÌ„plum Ioh. Cassianus Collect. cap. 11. world as any in those times vntill by a sodaine but deserued death they were detected Acts 5. 5. Pharisaicall washing of the outside of the platter cleare enough cannot make it fit to be vsed at Gods table Math. 23. 23. Therefore let not anie deceiue himselfe for God is not mocked Galat. 6. 7. And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pelus lib. 4. Epist 34. Vide Basil hom 1. de Baptis Nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none can walke in the wayes of death and yet goe to life therefore as the Apostle admonisheth let your conuersation be now in heauen Phil. 3. 20. and keepe faith and a good conscience 1. Tim. 1. 19. For this is the will of God our sanctification 1. Thes 4. 3. without which none shall euer see him Hebr. 12. 14. I haue waited vpon the Lord my soule hath waited and I haue trusted in his word THe Prophet euidently in this part of his prayer sheweth his faith and confidence in God which he layeth out in this sort First by his patient abiding he murmureth not nor giueth backe in his trials I haue waited vpon the Lord. Secondly by the sincerity thereof my soule hath waited Thirdly by the obiect or ground whereupon he rested for in this weakenessE of ours we had neede of supporting and that is in the mercifull promises of God I haue trusted in his word Fourthly by the constancie and that is laid out by a comparison wherein it excelleth My soule waiteth on the Lord more then the morning watch I haue waited on the Lord. The word of the preterperfect tense is obserueable for by the comparison of his former deede and by-past wayting he doth professe the continuance of the same now vpon the promise of God who hath felt before the comfortable experience of his fauour and deliuerance for tribulations bring patience and patience experience and experience hope Rom. 5. 3. 4. Tribulations not of their owne nature but as they are sanctified worke in the beleeuers patience and so must be restrayned to the proper subiect and patience triall whereby true faith is discerned from counterfait euen as by fire the drosse is separated from gold Psal 66. 10. And triall hope hope of future comforts neuer to be wanting for God is no changeling Before he said generally that God was exorable and shewing mercie vnto sinners which doe flie vnto him and shroude themselues vnder his grace and fauour Therefore from hence he concludeth that as to others and to himselfe formerlie he hath beene gracious so now also he will not be wanting From the former benefits of God bestowed vpon others Doctrine of his children or vpon our selues we may gather vndoubted assurance of future blessings to be continued for as in the sicknesse of the bodie we willingly commit our selues to the hand of that Physition who once hath cured vs of some dangerous disease so cannot he doubt of comfort for his soule who hath found releefe from God in his distresses heretofore Therefore the Prophet euen then when his calamities inward and outward were so importable that his soule refused comfort and so great that his spirit was full of anguish considered the dayes of old and the yeares of auncient time Psal 77. 5. So when
his fiery darts Ephes 6. 16. Concerning corporall and outward tribulations that we be not discouraged by them we haue in the Scriptures sufficient comfort for they be to the faithfull no tokens of his displeasure but assurances of our adoption Hebr. 12. 5. 7. and lesse then our deserts for he dealeth not with vs according to our sinnes neither rewardeth vs according to our iniquities Psal 103. 10. and whatsoeuer he doth inflict it is for our good we are now chastised with a rodde that we be not cut off with the sword 1. Cor. 11. 32. We y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virga patris non gladius Iudicis are made conformable to the image of Christ Rom. 8. 29. who though he were the only sonne and came into the world without sinne yet he went not from thence without the Crosse but z Vnicus qui intrauit sine peccato non exiuit sine flagello first suffered and so entred into glory Luc. 24. 26. And so hath he alwaies delt with his beloued Iust Abel dedicated the church with his blood Gen. 4. 8. Chast Ioseph is imprisoned vntill the yron pierced his soule Psal 105. 19. Great Elias so distressed that he is weary of his soule and desireth death 1. Kings 19. 4. Iohn the Baptist more then a Prophet beheaded in prison Math. 14. 10. And by these few we may iudge the condition of all for in that golden Legend of Saints those are said to be tryed by mockings and scourgeings by bonds and imprisonment to be stoned hewed asunder tempted slaine with the sword wander vp and downe in sheepe skinners and in goate skinnes to be destituted afflicted and tormented yet such of whom the world was not worthy Hebr. 11. 36 37 38. And such though God proue by these meanes yet will not leaue them for euer Lament 3. 31. But they shall at last know that this light and momentary affliction doth worke an eternall weight of glory 2. Cor. 4. 17. And not to insist longer vpon this point that is a memorable and examplary testimony of Chrysostome how he comforted himselfe when Eudocia the Empresse in all extremity persecuted him a De hac concione Socrates hist Ecclesiast lib. 6. cap. 18. Zozomenus l. 8. c. 20. for a Sermon he made writing thereof vnto b Epistola ad Cyriacum Cyriacus If shee wil banish me the earth is the Lords and the fulnesse thereof Psal 24. 1. If shee will saw me in peeces Esay suffered c Lyra in 6. caput Esaiae the like Hebr. 11. 37. If cast me into the Sea I will remember Ionas Cap. 1. 19. If throw me into the fiery furnace the three children suffered the same Dan. 3. 23. If stone me to death I haue Stephen a fellow Martyr Act. 7. 58. If cut off my head Iohn the Baptist endured the same Math. 14. 10. If strippe me of my goods naked came I out of my mothers wombe and naked shall I returne againe Iob 1. 21. Thus from the Scripture in euery estate he hath direction so that it is truly stiled by d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius in Psalmum primum vide Chrysost in homil 29. in Genesm Vse S. Basil The common medicine of our soules First the due consideration of this may be a strength vnto vs against all the contemners of the word as the e August de haeres cap. 57 cum Danaei commentarijs Pelargus in Damascen de fide Orthodoxa lib. 4. cap. 18. auncient Euchites Euthousiastes and Nouel-Anabaptists and such like for it is the greatest treasure of the world therefore the Prophet calleth vs vnto it To the law and to the testimony Esay 8. 20. Christ commandeth Search the Scriptures Ioh. 5. 39. The Apostle exhorteth let the word of God dwell plentifully in you Coloss 3. 16. And let none then after all this presume to be wise aboue that which is written 1. Cor. 4. 6. For whatsoeuer things are written before are written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15. 4. Secondly this ought to kindle in vs a zeale to heare reade and know the word for this Dauid prayed Psal 119. 18. To this Paul exhorted his Scholler 1. Tim. 4. 16. And by this that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chronicler of the world Daniel receiued comfort in reading of Ieremie Dan. 9. 1. 2. and thereupon grounded his deuout and compassionate prayer For what is the Scripture but the Epistle of God The f Epistola Dei Creatoris ad homines creaturas Gregorius Creatour sent from his Court and Pallace in heauen vnto his creatures men vpon earth therefore it were fit that euery Christian should set himselfe a taske as g Epistola ad Furiam S. Hierome aduiseth to reade part thereof daylie for the holy Scriptures are able to make vs wise vnto saluation through faith in Christ Iesus 2. Tim. 3. 15. My soule waiteth more vpon the Lord then the morning watch watcheth for the morning NOw the Prophet expresseth his constancy in God and expectation of comfort in these his trials and that by way of comparison wherein is a liuely picture representing the same and seemeth to be taken from military profession For the better vnderstanding whereof we are to know that the night was diuided into foure equall parts and in one place our Sauiour Christ maketh distinct mention thereof exhorting his Apostles vnto watchfulnesse Mar. 13. 35. 36. And euery oue of these h Vegetius lib. 4. cap. 8. consisted of three houres diuided by the glasse the manner whereof was that i Polybius in fragmentis the Captaines of euery company receiued from the Generall of the field direction before the Sunne went downe and they accordingly were to appoint the watches who stood armed and might not so much as leane vpon their k Seneca Epist 36. speares lest sleepe should ouertake them for that time which was allotted them and when they were discharged the next who should succeede were called either by loude crying of the l Ambrosius Hexame lib. 5. c. 15. Frontinus lib. 1. cap. 7. Liuius Decad. 1. lib. 7. 3. lib. 6. voice or sound of the trumpet and at the breake of the day as ioyfull for the light when they were freed to take their rest and refresh their bodies they would signifie the m Bellonius Obseruationum lib. 3. cap. 18. ad illum Carolus Clusius same And to this custome the Prophet hath reference in this place so that the meaning is that the Sentinell did not so much for the comparison is made from the lesser to the greater desire the approch of the day when he was to end his charge hauing endured the darkenesse and other inconueniences of the night as he did the helpe of God in these his temptations and trials that at the last he might finde comfort hauing n Flaminius in hunc locum
ex Rabbi Abrahamo the bright beames of the Sunne of righteousnesse to shine in his soule The hope of Gods children represented by a watch Doctrine teacheth that as the morning is in no mans power to bring it before the appointed time thereof Iob 9. 7. yet the trouble is to be suffered vntill the dawning of the day which will at the last breake forth and discharge the watching and wearied Souldier so are crosses and afflictions of what sort soeuer patiently to be vndergone vntill the Sonne of Gods fauour doe arise for sorrow may endure for a night but ioy commeth in the morning Psal 30. 5. So liberty and honorable adornement succeeded the bondage and imprisonment of Ioseph Gen. 41. 42. The furnace of the three children was the path to their dignity Dan. 3. 30. The Israelites sustained a long night of troubles foure hundred and thirty yeares in Aegypt But when the day of promised deliuerance came in the same departed all the hosts of the Lord out of the land of Aegypt Exod. 12. 41. For a while there was great sorrow amongst the Iewes in Susan and fasting and weeping and mourning and many lay in sack-cloth but not long after there arose vnto them light and ioy and gladnesse and honour Ester 4. 3. c. 8. 6. Therefore commit thy wayes vnto the Lord and trust in Vse him and he shall bring it to passe and he shall bring forth thy right cousnesse as the light and thy iudgement as the noone day Psal 37. 5. 6. for in a moment may he hide his face but with euerlasting mercy will he haue compassion Esay 54. 8. And oftentimes he worketh by contraries whom o Facit prius Deus alienum opus vt faciat suum Dei opera sunt in medij cōtrarijs Lutherus he will honour he first humbleth whom he will comfort he first discourageth The Sunne and the Moone and the eleauen starres must worship Ioseph but he is first in close prison where he can neither see Sunne Moone nor Starres Gen. 39. 20. He is sold of his bretheren that he should not be worshipped but therefore worshipped because sold so Gods counsaile is fulfilled when it is p Greg. Moral lib. 6. c. 12. Diuinum consilium dum deuitatur impletur humana sapientia dam reluctatur comprehenditur declined and mans wisdome when it resisteth is defeated Dauid is annointed King ouer Israel and must sit in the Throne but for many yeares together he hath neither house nor home but is constrayned to keepe the wildernesse fot his safety 1. Sam. 22. 1. Iob is stripped of all that he may haue more bestowed Iob 1. 20. 42. 10. Thus God will be wonderfull in his Saints and it is that which Anna speaketh He killeth and maketh aliue bringeth downe to the graue and rayseth vp 1. Sam. 2. 6. Wherefore let vs cast our care vpon God for he careth for vs. 1. Pet. 5. 7. My soule waiteth more vpon the Lord then the morning watch watcheth for the morning THese wordes diligently weighed seeme to discouer two if not contrary yet diuers affections for therein is a signification of impatiency in respect of delay in that the thicke darkenesse of trouble and temptation endureth so long and of constant enduring while it shall please God to shine forth and disperse those mistie cloudes So the flesh striueth against the spirit but the latter part ouercommeth the worse and from hence be obseruable sundry instructions As those who keepe watch in the night what with the 1. Doctrine discomfortablenesse of the time and wearinesse of the labour doe thinke long till the approach of the day Euen so a Christians life is full of labour and griefe vntill that appointed time of deliuerance come which all creatures waite for with a carefull and longing desire Rom. 8. 19. that so we may rest in the house of the Lord. Psal 23. 6. For Christianity standeth not in flourish of wordes or an outward counterfait shew holy profession admitteth no sluggishnesse of spirit therefore if any will be Christs Disciple he must take vp his Crosse Math. 16. 24. and striue to enter in at the narrow gate Luc. 13. 24. And S. Paul commending the Thessalonians addeth to euery vertue his proper attribute that their faith was effectuall their loue diligent their hope patient and the receiuing of the word with affliction x. Thes 3. 6 Wherefore to be a Christian is not an idle mans occupation as Pharao thought Exod. 5. 4. Nay whosoeuer will set himselfe in such a course as he ought shall finde his life to be a continuall Martirdome sustayning terrours within and fightings without 2. Cor. 7. 5. And hereof I take it that it is called a crucifying as Rom. 6. 6. and Galat. 6. 14. which is of all other besides the ignominy thereof the most sensible torment and hereof Christ hath left vs an example 1. Pet. 4. 1 Sub spinoso capite non sunt delicata membra Wanton members vnder a head crowned with thornes are not sutable Therefore euery one must worke forth his saluation with Vse feare and trembling Philip. 2. 12. and so serue the Lord. Psal 2. 10. And this seruice is not a naked title but implyeth in it many other duties as willingnesse to vndergoe whatsoeuer 1 Willingnesse the Lord will so Dauid is content with Shemies cursing 2. Sam. 16. 10. and Moses at the commandement goeth vp to the Mountayne and dyeth Deut. 34. 5. Simplicity not 2 Simplicity becomming a questionist with what and how and q Quaeristie Curristae Lutherus in 19. caput Genescos wherefore This was Abrahams obedience who when he had receiued the charge rose early in the morning and tooke Isaac and made preparation of all things necessary and went to the place which God had told him Gen. 22. 3. shewing a great faith Hebr. 11. 17. and performing a great worke Iames 2. 21. Chearefulnesse as of the Prophet I will runne 3 Chearfulnesse the way of thy commandements Psal 119. 32. and the Apostle was content not only to be bound but suffer so that he might fulfill his course with ioy and the ministration he had receiued of the Lord Iesus to testifie the Gospell of the grace of God Acts 20. 14. Humility acknowledging that 4 Humility when we haue done all we can we are but vnprofitable seruants Luc. 17. 10. for vae nisi fecissemus it is dutie the neglect deserueth a woe Constancy so Iob 13. 15. after losse 5 Constancie of seruants children goods health yet protesteth that he will trust in the Lord though he should kill him and those who walke after this rule the peace of God is vpon them Galat. 6. 16. My soule waiteth more vpon the Lord then the morning watch watcheth for the morning And yet continueth his standing vntill he be discharged sustaining the meane while all inconueniences THerefore in all holy and religious duties perseuerance is 2.
seruice and faith and workes yet hold fast till I come saith Christ Apoc. 2. 25. and in particular Pray continually 1. Thess 5. 17. for in deferring God doth not denie but commend his gifts that we should aske great thinges c Si non statim exaudit Deus ad horam non contemnit querente sed excitat petentem Aug. tract 6. in 1. Epist Iohan. earnestly Secondly the practise of the faithfull who at the last finds desired successe as Ioseph after many yeares is deliuered out of prison Gen. 41. 14. euen in his appointed time Psal 105. 19. Israel long groneth vnder the burthen of Aegypt 430. yeares cryeth vnto the Lord and obtaineth freedome Exod. 12. 41. therefore as the eyes of a seruant waite vpon his Master and the eyes of a maiden vpon her Mistris so let our soules waite vntill the Lord will haue mercie Psal 123. 2. Thirdly and lastly the reward is to be considered of which it is said that he that continueth vnto the end shall be saued Math. 10. 22. and this obtayneth the desire Luc. 11. 8. so Marie Magdalena while shee standeth weeping d Magdalena cursu recursis voce ciulatis Dominum suum quem sublatuins credidit ardentissime quarit inuenit queÌ„ quaesiuit anima cius Quaeramus nos Christum ex fide astabit nobis licet non illico euni agnouerimê° praesentissimus Georgius Wirth in Harmon Euangel A monumeÌ„to domini recedentibê° Discipulis non recedebat ergo sola vidit quae remaÌ„serat vt quaereret quia nimirum virtus boni operis est perseuerantia Gregorias Magnê° hom in Euang. 25. at the sepulchre and continueth findeth that which shee sought Iohn 20. 11. and in deede without this perseuerance no vertue is crowned Many runne but one getteth the garland he that continueth and commeth to the Goale therefore let vs take the rule of the Apostle so to runne that we may e S. Paul alludeth to those Games which vvere yearelie celebrated no the neck of 〈◊〉 or Isthmos wher vpoÌ„ Corinth was situated and therefore well knowne to this people obtaine 1. Cor. 9. 24. and neuer despaire of mercie for he that commandeth the dutie hath promised the reward Therefore are they conioyned seeke and yee shall finde aske and yee shall haue knocke and it shall be opened vnto you Math. cap. 7. vers 7. Let thine eares attend vnto the voice of my prayer The word here translated prayer is of speciall force for it doth not signifie simply a prayer but a prayer for grace for pardon and forgiuenesse of sinne as in the supplication of Salomon 1. Kings 8. 30. Iere. 3. 21. and else where so that it concludeth a secret confessing and acknowledging that it was sinne which had plunged him in this depth It is mans wickednesse therefore which procureth Gods iudgements It is said of Sodome that their sinne cryed to heauen Then the Lord rained from the Lord from heauen fire and brimstone Gen. 19. 24. a strange punishment for a strange offence and yet answerable vnto the same as the Fathers haue obserued Heate of fire reuenging the heate and the stinch of f Cum carnis scelera punire decreuit Deus in ipsa quatitate vltionis notauit maculam criminis qui itaque ad peruersa desideria ex carnis faetore arserant dignum fuit vt simul igne sulphure perirent Sulphur quippe faetorem ignis ardorem Gregor Magnus Moral lib. 14. cap. 10. Alcuinus in quaestionibus in Genesin brimstone the filthinesse of their lust God made Siloh desolate but sheweth the reason it was for the sinnes of the inhabitants Iere. 7. 12. God threatned the house of Elie in most feareful manner it was caused for that he saw his sonnes ranne into a slander and he stayed them not 1. Sam. 3. 13. The Gentils were deliuered vp into a reprobate minde to doe those thinges that * Doctrine were not conuenient not to regard themselues a due reuenge for they regarded not to know g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God Rom. 1. 28. And not to stand longer in confirmation of a point so apparant for none is ignorant that the euill of sinne bringeth the euill of punishment and as the one increaseth so doth the other and therefore in the dreadfull Catalogue after the enumeration of many and great iudgements if men goe on so stubbornely the Lord hath in store his foure seauens of plagues and after them an endlesse number to powre vpon the disobedient Leuit. 26. 21. 24. and neuer cease vntill they be destroyed and cleane rooted out Deut. 28. 45. 63. therefore Psal 32. 10. many sorrowes shall come to the wicked where it is worthy the noting that the punishment is in the plurall number the h Multa flagella sunt improbo Vse person in the singular First let this be an admonition vnto vs carefully to auoide sinne for such is the subtiltie of our aduersarie in seducing such is our weakenesse in resisting that he wil soone bring vs from one offence to many from the lighter if any can bee light which is committed against the infinite and eternall God vnto the greater And this is apparant not only in the wicked as Cain in whom when the griefe of the acceptance of his brothers i Which he perceiued by a visible signe of fire descending from heaueÌ„ vp on it Paulus Phagius in Paraphrasi Chaldaica super Genesin And this God vsed as a token of acceptance 1. Chron. 21. 26. And hence is that forme of prayer vsed by the prouerbe Psal 20. 3. Odoretur omnia munera tua holocaustum tuum in cinerem redigat sacrifice was setled in his heart it brought forth wrath wrath desire of reuenge this desire a plotting of meanes how to effect it and so neuer ceased vntill he had imbrued his handes in innocent blood Gen. 4. 4. 18. but euen in Gods deare children For Dauid walking daylie vpon the toppe of his house his eyes the first instruments of lusts behold the beauty of a woman his hart desireth his tongue craueth and his bodie committeth vncleannesse 2. Sam. 11. 2. 3. 4. Sic venit vidit victus est If such a Cedar were so soone shaken how shall the Reedes be able to stand against the tempest Wherefore let vs take that caueat of the Apostle Be sober and watch for your aduersarie the Deuill goeth about like a roaring Lyon seeking whom he may k Deseribitur Diabolê° a potentia quod Leo ab odio ira quod rugiens a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obambulat a saeuitia quaerit quem diuoret Stigelius in 3. part locorum com Melanch titulo de cruce calamitatibus deuoure 1. Pet. 5. 7. 8. And withstand him at the first Ephes 4. 17. and auoide all occasions for blessed is the man that hath not walked in the counsaile of the wicked nor stoode in the way of sinners nor sit in the seate
c. her sendeth for her lyeth with her killeth her husband For one sinne tolleth on another and thinketh to couer vncleanenesse in blood 2. Sam. 11. 4. While Cain giueth place to his conceiued griefe it goeth on to murther and endeth in despaire Gen. 4. 13. Therefore wash thy heart O Ierusalem saith the Prophet let not an euill thought lodge with thee all night Iere. 4. 14. for a thought t Catena infernalis mali spiritê° velociter malas cogitationes excitant per eas fortiter nos impugnant Gregorius in lib. 1. Regum cap. 13. begetteth delight delight desire desire consent consent the deede the deede custome custome defence defence despaire despaire boasting and thence followeth damnation Therefore as the Apostle admonisheth be angrie but sinne not let not the Sunne goe downe vpon your wrath neither giue place to the Deuill Ephes 4. 26. 27. resist him and he will flie from you Iames 4. 7. Wherefore let vs striue to enter in at the narrow gate Luc. 13. 24. and put on the whole armour of God that we may be able to stand against the assaults of the Deuil for we wrastle not against flesh and blood but against Principalities against Powers and against the worldly gouernors the Princes of darkenesse of this world against spirituall wickednesses which are in the high places Ephes 6. 11. 12. And auoide the occasions of euil The deuoted Nazarite is not onlie forbidden wine but whatsoeuer is belonging to it the grape fresh and dryed the cornell and huske thereof Num. 6. 3. 4. the Christian the appearance of euill 1. Thes 5. 22. the naming thereof Ephes 5. 3. For as the fire which lyeth couered in the veines of the flint if it be stroken breaketh forth so the contagion of sinne which is in our corrupt nature by offered occasions is stirred vp Wherefore let vs mortifie our members which are on the earth fornication vncleanenesse inordinate affection euill concupiscence for which things sake the wrath of God commeth vpon the children of disobedience Coloss 3. 5. 6. I haue waited on the Lord my soule hath waited and I haue trusted in his word IN all these wordes there is an Apostrophe or a turning of his speech from God whom he intreated for comfort vnto the faithfull and setteth downe vnto them what was the stay of his hope amids so many and so great trials euen the Lords word For now we walke by faith not by sight wee depend vpon the word in it we see God as in a glasse and behold him not face to face 1. Cor. 13. 12. Now this word is the promise of grace and mercy the obiect of our hope and faith for by this we learne that the holie Ghost is effectuall in our hearts and so are strengthned against all griefes and terrours whatsoeuer No true comfort is to be found in time of trouble but in Doctrine the word of God in which he hath opened his mercifull fauour vnto mankinde Therefore Dauid It is my comfort in my trouble thy promise hath quickned me Psal 119. 50. And this it doth in a two-fold respect in the tempest of temptations and in the calme of our soules In the calme of our soules and time of quiet filling our hearts with ioy and gladnesse and therefore is reckoned amongst the fruits of the spirit Galat. 5. 22. and the attributes of the Kingdome of God which ariseth from the assurance of our reconciliation and forgiuenesse of sinnes and peace of conscience Rom. 14. 17. A memorable example of this we haue in the Eunuch who being taught by Phillip of Christ of the merit of his death indued with faith and feeling the power of that doctrine sealed vp in his soule by the working of the holie Ghost went on his way reioycing Act. 8. 39. And therefore the Statutes of the Lord as their proper effects are said to reioyce the heart Psal 19. 8. And hence it is that u Ambros lib. Epist 6. Epist 41 Damascen Orthodoxae fidei l. 4. cap. 18. Gregor lib. 1. Moral cap. 21. Ambrose and Damascene following the more auncient Diuines compare the word of God to Paradise the Garden of Eden of delight in which is the tree of knowledge not forbidden but ordained for the Elect in the middest hereof Christ the tree of life to which through the guidance of the spirit and the light of the Gospell we haue free accesse There be riuers of the liuing waters refreshing the hearts of the beleeuers therin the soules of the godly are decked with gold and precious stones aboundance of heauenly graces there is that coole winde the inspiration of the holie Ghost sweetly comforting and refreshing such as be conuersant in it there is the voice of God not citing man with Adam where art thou but calling all vnto him teaching the ignorant prouoking the sinner to repentance seeking the wandring comforting the distressed raysing those that be fallen reconciling the enimies easing the burdened and giuing rest to those that be weary in the tempest of temptations for such as crie in their trouble the Lord deliuereth them from distresse he sendeth his word and healeth them Psal 107. 20. And that whether these distresses be outward and corporall or inward and spirituall Concerning the inward which be temptations for our life is a continuall warfare and we stand amongst the Deuils x Inter Diaboli gladios stamus Cyprianus de mortalitate pikes Wherefore if he suggest vnto thee that thou art a cast-away There is no condemnation to those that are in Christ Iesus Rom. 8. 1. If that thou hast many sinnes and those odious vnto God The blood of Iesus Christ his Sonne doth purge vs from all sin 1. Io. 1. 7. for he was sent into the world that whosoeuer beleeueth in him should not perish but haue life euerlasting Ioh. 3. 16. But thy saith is weake He will not breake the bruised reede nor quench the smoaking flaxe Math. 12. 20. But thou art not in the number of them whom he will vouchsafe fauour Yea it is a faithfull saying and worthy by all meanes to be receiued that Christ Iesus came into the world to saue sinners 1. Tim. 1. 15. And the grace of God bringing saluation vnto all men hath appeared Tit. 2. 11. thou hast offended aboue the rest where sinne abounded grace superabounded Rom. 5. 20. Thou dost not in any part performe the obedience which the lawrequireth and therfore accursed but Christ hath freed vs from the curse Galat. 3. 13. Yea but therefore he layeth vpon the manyfold afflictions as testimonies of his wrath and remembrances of thy wickednesse No whom the Lord loueth he doth chastise Prouer. 3. 10. And not to stand in reckoning all particulars which are infinite Christ our Sauiour repelled the Deuill tempting with scriptumest it is written Math. 4. 7. So must we by it withstand his assaults which is the sword of the spirit and hold forth the shield of faith therby to quench
Clamaui vociferatus sum out then to be enlarged Ionas 2. 2. And therefore God himselfe when he had threatned to his people fearefull iudgments to be executed by the King of Assur and Nabuchanetzer and to withdraw his help also and comfort then addeth they will seeke me in their affliction and seeke me diligently Ose 15. 14. 15. So Manasses who forgate the Lord at liberty in his Pallace could pray to him in prison and humble himselfe greatly 2. Chron. 33. 10. 13. and in deede it was this liuely sense of miserie which made the woman of Canaan earnest in praying and importunate vntill shee had obtayned Math. 25. 28. and not to stand vpon more proofes this indeede is it which will be effectuall and bring man to a knowledge of himselfe therefore Ahaz is noted for a monster and with a speciall Item this is Ahaz who in the time of his tribulation did trespasse more 2. Chro. 28. 22. The relation therefore of Liuie l Liuius Decadis primae lib. primo which he maketh of Tullus Hostilius is memorable who pined with long sicknesse when as well the fearcenesse of his stomacke as the strength of his body was abated then vpon the sodaine yelded himselfe to all great and small superstitions and filled the peoples heades with multitudes of religions whereas before he thought nothing lesse fitting a King then to yeeld to ceremonies and sacrifices as Numa his predecessor did who deuised a set order of seruice to their Heathen Gods and possessed the people with it And we our selues know by our owne experience that many in health and prosperity wantonly forget themselues but if trouble come or sicknesse then what teares what confession what promises what desires changed into Saints m GrauameÌ„ corporale est medicameaspirituale Vtilius est frangi languoribê° adsalutem quam remanere incolumes ad damnationem Hugo l. 2. de anima Vse then nothing but Cupto dissolui esse cum Christo desire to be dissolued and to be with Christ Philip. 1. 23. Although it were to be wished that men could so liue as they might continue in a flourishing estate yet because illa o Marcellinê° hystoriae suae lib. 5. qualitas vitae non tantum habet sensum that condition is somewhat dull and that there is in the Crosse an adamantine and attentiue vertue and a medicinable power against many soule infirmities therefore let vs submit our selues vnto Gods hand 1. Pet. 5. 6. for Dauid of his owne experience acknowledgeth a soueraigne benefit p Afflictio est Medicina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corinth 12. 2. 2. Chro. 33. 11. 12 in it when he said It is good for me O Lord that I was afflicted For now haue I kept thy Commandements Psal 119. 67. 71. Without this it is not possible for the hard harted man to take out the lesson of repentance S. Chrysostome q In Psal 114. vseth a prety similitude to this purpose Quontam nos valde amat Deus sinit affligi c. Mothers doe vse by visards and bug-beares to fright their vnruly children that so for feare they might runne to shroude them into their lappes not willing hereby to hurt by discouraging the Infants but to make them more willing to seeke their defence so God desiring to winne vs fast vnto himselfe being a true r A louer of mens soules Wisdom 11. 23. louer of vs doth permit that often times we be brought to some extreamity that thereby we might be enforced to continuall prayer and so leauing all other things repose our selues vpon him alone Therefore Eliphas gaue Iob good aduise in his great triall to thinke the man blessed that was corrected Iob 5. 17. for where no correction is of a father there no adoption to bee sonnes Hebr. 12. 7. therefore 1. Pet. 4. 13. Thinke it not strange saith the Apostle for the fierie trouble not strange for Gods children to haue trouble for the Crosse is their legacie Math. 16. 24. and all that will liue godly in Christ Iesus must suffer afflictions where there is a generality without exception all a necessity without dispensation must suffer a number without diminution afflictions And a fitter word could not haue beene deuised then to tearme it fire to expresse the wholsome and medicinable Å¿ Nicholaus de Clemangijs libro de fructu rerum aduersarum effects thereof for first fire of it nature is light and ascending and hee neuer thought of rising to be at the table who by hunger was not stirred vp from crouching at the troughe Luc. 15. 16. Secondly fire heateth and affliction maketh hote suiters for reliefe t Aduersitas magis auget desiderium in DeuÌ„ sic semina messium gelu cooperta fertilius germinant sic ignis flatu premiturvt crescat Gregor lib. 20. Moral cap. 15. Ionat 3. 8. Thirdly fire shineth to giue light and trouble openeth the eyes as in Nabuchadnetzer Dan. 4. 31. Fourthly fire softneth the hardest yron No hart can but yeeld to be melted by tribulation in this Pharao yeelded though but for a time Yet yeelded Exod. 9. 27. Fiftly fire deuideth thinges of a contrary essence and separateth the drosse from the pure u Sub eoaeÌ„ tormento non est idé virtus vitium sub vno igne rutilat aurum palea sumat c. tantum interest non qualia sed quales quisque patimur August de Ciuitat Dei lib. 1. cap. 8. mettall calamity is as great an artificer For in similitudine passionum there is dissimilitudo patientium the wicked murmur and seeke to helpe themselues 1. Sam. 28. 8. The godly are patiently obedient as Iob 1. 21. Therefore let vs reioyce though now for a season if neede require we are in heauinesse c. 1. Pet. 1. 6. 7. 8. 9. Out of the deepe haue I called or cryed vnto thee O Lord. I Noted before that the holy Ghost did purposely vse a choice word to expresse both the action which is prayer and the person to whom it was to be directed for hearing and helping Now the Prophet himselfe the petitioner doth plainly expresse the same Naming from whom he expecteth reliefe vnto thee O Lord. God only therefore is in all distresses to be called vpon Doctrine The sacrificing of our soules the bending of our knees The lifting vp of our handes the bedewing of our cheekes The compunction of our harts is onlie due to him appealing from the Throne of his iustice to his mercy seate And this is a golden chaine not the counterfait which is imagined of x Lucianus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hercules But pure and true one end whereof is fastened to Gods eare the other to our tongue if we plucke he will heare Math. 7. 7. And he alone for First he only knoweth the harts of all the children of men and this Salomon maketh aâ— the ground of his
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 wrath of God commeth vpon the children of disobedience Ephes 5. 6. which is so great as he is who is offended euen infinite and therefore is said to burne vnto the bottome of hell and consume the earth with his increase and set on fire the foundations of the mountaines Deut. 32. 22. Wherefore to conclude Augustine spake truelie that if men here liue wickedly one deep calleth vpon another for they passe from darknesse to darkenesse from torment to torment from punishment to punishment from the heate of lust to the fire of hell First hence is manifested the follie of those who trust to Vse the power of freewill as the Å¿ August de Haeresibus cap. 88. Pelagians who suppose that they can purchase grace by their owne workes and saluation Semipelagians who attribute their conuersion partly to grace partly to their owne power The Schoolemen t Aquinas 1. 2. q. 114. art 3. Reineriê° in sum in verbo MerituÌ„ who teach that man by doing what lyeth in him may deserue further grace Ex congruo of congruitie For the soule with his faculties the vnderstanding and will in respect of their essence did after the fall remaine perfect but the power of these faculties to any spirituall good was whollie lost so that the vnderstanding was full of darkenesse in heauenly things wanting the true knowledge of God and the sauing vnderstanding of his word Psal 14. 5. 1. Cor. 14. Rom. 8. 7. And therefore we are exhorted to be renewed in the spirit of our minde Ephes 4. 23. The will and affections were altogether froward and rebellious for all the imaginations of the thoughts of mans heart are onlie euill continually Gen. 6. 5. And there is none that requireth after God and doth good Psal 53. 3. And our indeauour vnto any holie dutie is not onely weakned and restrayned as the late Councell of Trent u Sess 5. Canone 6. hath determined but vtterly abolished for we are not fit of our selues to thinke a good thought much lesse to doe a good deede 2. Cor. 3. 5. But it is God that worketh the will and the deede and both according to his good pleasure Philip. 2. 13. For man vsing his free will euillie did lose both himselfe x Libero Arbitrio male vtens homo se perdidit ipsum August in Enchiridio cap. 30. and it so that none commeth vnto Christ except the Father doth draw him Ioh. 6. 44. For all are in themselues and by nature darkened in their cogitations strangers from the life of God through ignorance Ephes 4. 18. Of corrupt mindes 2. Tim. 3. 8. Vnwise disobedient deceiued c. Tit. 3. 3. Hauing hardened hearts Mar. 6. 52. Wicked aboue all things Iere. 17. 9. Therefore that many doe perish it is the due merit and desert of their sinnes that manie be saued it is the free gift of the Sauiour For that the guiltie person should be condemned it is Gods vnblameable iustice that he should be iustified it is his vnspeakable y August lib. 20. coÌ„tra Iulianum grace Wherfore not to stand longer vpon this point that one testimonie of Fulgentius may stand in steede of all God doth freely bestow grace vpon the vnworthie thereof by which the wicked being iustified he is enlightned with the gift of a good desire enabled with the power of well doing so that by his mercie preuenting he beginneth to will that which is good and his mercy following he performeth that which he willeth Therefore z Fulgentius ad Macrinum l. 1. cap. 7. 8 9. 10. 11. c. the Apostle speaketh excellently that when we were dead in our sinnes and trespasses and by nature the children of wrath God rich in mercie according to his great loue hath quickned vs altogether in Christ by whose grace we are saued and hath raised vs vp together and made vs sit together in the heauenly places in Christ IESVS Ephes 2 4. 5. 6. who is made to vs of the Father iustification wisdome redemption and sanctification that whosoeuer doth reioyce should reioyce in the Lord. 1. Cor. 1. 30. Secondly this should worke in vs a feare to sinne and an earnest endeauour to seeke for the obtayning of Gods mercie esteeming it aboue our liues and all earthly things This is that which Dauids soule paused after when he had fallen by adulterie and murther for commonly one sinne tolleth on another Psal 51. 1. Haue mercie vpon me O God according to thy louing kindnesse And for it is the treasurie contayning all other blessings where that is nothing is wanting Therefore Ioseph wisheth nothing to Beniamine whom he so entirelie loued but God be mercifull vnto thee Gen. 43. 29. And in that solemne blessing of Aaron the high Priest vpon the people the Lord make his face shine vpon thee and be mercifull vnto thee Num. 6. 25. For vpon this dependeth our felicitie by this we are preserued from sinning Gen. 20. 6. receiued when we haue offended Wisdome 11. 20. prouoked to repentance so when Christ looked vpon Peter he went a Oculo misericordia oculi Domini erant vt flamma ignis Petri vt glacies ergo intuitus Domini resoluit euÌ„ non potuit Petrus in negationis tenebris manere quom lux mundi respexit Georgiê° Wirts in Harmonia Euangel forth and wept Luc. 22. 61. and accepted when we doe returne Luc. 15. 7. Therefore we are to breake forth into thanksgiuing with Praise the Lord O my soule and all that is within me praise his holie name who forgiueth all thy sinne and healeth all thine infirmities c. Psal 103. 1. 2. But mercie is with thee Further the Prophet here sheweth where this mercy is to be sought where it may be found when he saith with thee with the Lord and this manner of speech is more effectuall and more comfortable then if he should haue said But thou hast forgiuen For sometime a Tyrant may pardon an offence as Tiberius did whose nature b Suetonius in Tyberio cap. 28. notwithstanding was cruel bloodie yet regarded not infamous libels which were cast out against him and reuenged not those contumelies nor the Authours but put them off with that In a free Citie men must haue free tongues And Iulian when a Christian to whom he in scorne obiecting his blindnesse asked if his Master the Carpenters Sonne meaning Christ could not giue him sight answered him That he thanked God he had not the meanes to behold so wicked an Apostata passed c Socrates histor lib. 3. cap. 12. by that speech But here is expressed vnto vs the benefit and the fountaine from whence the benefit springeth With thee is mercy euen with thee Lord. Dan. 9. 9. Iere. 31. 34. The mercie of God which he sheweth vnto vs doth not Doctrine proceede from anie other cause but from his owne goodnes and gracious will therefore his goodnesse in that memorable gradation of the Apostle is set the
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.
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