Prophet now commeth from a particular in himselfe to a generall in all the faithfull By Israel he vnderstandeth the whole Church the number of the Elect as oftentimes in Scripture elsewhere Esay 19. 25. Ose 14. 6. Psal 125. 5. Gal. 6. 16. The particular examples of Gods mercy are to be applyed Doctrine vnto all and euery one is to make vse thereof And so God himselfe teacheth vs speaking of Abraham and the manner of his iustification not of merit but mercy through the obedience of Christ apprehended by faith It was not written for him only Rom. 4. 23. Thus euery example of fauour shewed and registred in the Scripture should be vnto vs a demonstration c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods long suffering and a picture of his mercy as was S. Paules wonderfull and gracious conuersion 1. Tim. 1. 16. And Dauid hauing confessed his sin and found assurance of pardon as Nathan told him 2. Sam. 12. 12. and peace of conscience propoundeth the same comfort to others Therefore shal euery one that is godly make his praier vnto thee in a time when thou mayest be found Psal 32. 5. 6. for the fals and risings of the Saints are written to confirme the hope of saluation vnto others that none should despaire d Scribuntur Sanctorum ruinae reparationes vt spem faciant humanae salutis vt nemo post lapsum poenitendo desperet veniam c. Isodorus Hispalensis de summo bono lib. 2. cap. 11. Chrysologus homil 90. repenting after his offence And this is that vse which Christ would haue Peter communicate after he had obtayned pardon for his denials When thou art conuerted confirme thy bretheren Luc. 22. 31. 32. That is confirme them that they despaire not of forgiuenesse of their sinnes and so perish in them let thy example be vnto them a booke case wherein they may see their owne estate for where sinne abounded there grace hath superbounded Rom. 5. 20. This may serue vs for a profitable rule of direction how to Vse reade the Scriptures not as other histories for delight or increase of speculatiue knowledge but to make comfortable vse to thy selfe and for to that end were they written therefore these rules are to be followed First before reading pray for Gods inlighting spirit Iam. 1. 5. for the naturall man doth not know nor comprehend the things that are of God 1. Cor. 2. 14. Therefore Dauid open mine eyes O Lord that I may vnderstand the wonders of thy law Psal 119. 18. for none can behold the Sunne but by the light thereof none can see Gods will except e Sine Deo non cognoscitur Deê° Ireneê° l. 4. c. 14. he receiue it Secondly renounce thy owne f Lex data est in igne fumo illuminet humiles obscuret superbos Gregor Moral lib. 2. cap. 27. wit and reason and seeke not to be wise aboue that which is written 1. Cor. 4. 6. for the holy Scriptures are able to make vs wise to saluation through faith in Christ Iesus 2. Tim. 3. 15. And therefore God doth hide his misteries from the prudent and reueale them to babes and sucklings for so it is his pleasure Math. 11. 25. Thirdly let vs bring conuerted soules and repenting harts to such the wayes of the Lord are plaine Ose 14. 10. Into a wicked sould wisdome cannot enter Wisdome 1. 4. Therefore Christ ioynes these two repent and beleeue the Gospel Marke 1. 15. Fourthly let there be in vs a desire to learne that we may liue accordingly for the grace of God that bringeth saluation to all men hath shined forth and teacheth vs to denie vngodlinesse and worldly lust and to liue soberly iustly and godly in this present world Tit. 2. 13. For the scripture ought to be vnto vs a glasse wherein g Scriptura speculum est foeda ostendeus corrigi docens Hieron Epist ad Demetriadem Gregor lib. 2. Moral cap. 1. we may behold our blemishes and amend them he learneth most by them that doth most Therefore let the word of God dwell in vs plentifully in all wisdome Coloss 3. 16. Wisdome speculatiue for increase of sauing knowledge and wisdome practique for performance of holy obedience then shall it be vnto vs the immortall seede of regeneration 1. Pet. 1. 23. for the feare of the Lord is the beginning of wisdome and a good vnderstanding haue they that doe hereafter and the praise of it endureth for euer Psal 111. 11. Let Israel waite on the Lord. By Israel we are to vnderstand the Church of God as hath beene shewed now it is certaine that Iacob was so called and his former name changed into this and that by God himselfe who doth nothing but to a h Philo Iudaeus in libello quare quorundam nomina sunt in sacris literis mutata speciall end and it is not amisse a little to consider why the Church is signified vnder this title Besides some other respects gathered by later i Vide Vrsinum in 11. cap. Esaiae Diuines First before Iacobs name was changed in his returne out of Mesopotamia he was in great feare and perplexity of mind lest Esau his brother should destroy him with his in reuenge of the birth-right which he had gotten Gen. 32. 7. Secondly being in this danger he betaketh himselfe to prayer a meanes by which he was sure he should preuaile for he had the promise of God Gen. 32. 9. Thirdly after his prayer he goeth forward in his intended iourney and all night wrastleth with an k Synodus Syrmiensis Socrates lib. histor Eccles 2. cap 30. Iustinê° Martyr Dialog cum Triphone Angell which was Christ and doth not let him goe vntill he obtayne a blessing and then in steade of Iacob preuailing with man he is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel hauing power with God Gen. 32. 24. 28. Iacob therefore a type of the Church is perplexed prayeth Doctrine wrastleth ouercommeth so the Church so long as shee is in pilgrimage in this world is vexed with afflictions prayeth striueth and at the last obtayneth victory So Christ Nazianz. Orat. 2. de Theologia speaketh to such as will be his they must take vp their crosse euery m Author pictatis in cruce pendens Testamentum condidit singulis pietatis opera distribuens Apostolis persecutionem Iudaeis corpus Patri spiritum Virgini Paranymphum Latroni Paradisum Christianis crucem Ambrosius à Selneccoro citatus parte 2. postillae day and so loaden follow him Luc. 9. 23. for it is a necessity vnauoidable and a generall admitting no exception that all that will liue godly must suffer afflictions 3. Tim. 3. 12. Therefore they are tryed with scorning racked stoned hewed of whom the world was vnworthy Hebr. 11. 36. for here the Church is a Lillie among thornes oftentimes n Lilium inter spinas died in her owne blood a stranger o Scit se peregrinam in terris
vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam putat quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs vpon whom the ends of the world are come 1. Cor. 10. 11. And this is that which our Sauiour Christ saith concerning the Galileans whose blood Pilate mingled with their sacrifices and those vpon whom the tower of Siloh fell and destroyed that the iudgement of those few should be the motiue to repentance in all Luc. 13. 3. And againe all examples of Gods mercy shewed to others ought to be incouragements of hope in vs so Dauid setteth this downe as a ruled case that he confessing against himselfe his wickednesse the Lord forgaue the punishment of his sinne Therefore should euery one that is godlie pray vnto him c. Psal 32. 6. appeale from iustice to mercy in assurance of obtayning fauour and S. Paul being a persecutor a blasphemer an oppressor and obtayning mercy would haue all that doe repent to take him for an k Dicit Paulus vnic uique agreto dese desperare volenti qui curauit me misit ad te dixit mihi illi desperaÌ„ti vade dic quid habuisti quid in te sanaui quà m cito de coelo vocaui vna voce percussi deieci altera erexi elegi tertia impleui misi quarta liberaui coronaui vade dic aegrotis clama desperatis fidelis sermo est omnium acceptione dignus c. August serm decimo de verbis Apostoli c. example and a demonstration of the like 1. Tim. 1. 13 14 15 16 17. And these things are written for our comfort Rom. 15. 4. But with thee is mercy that thou mayest be feared The mistaking of one letter in the originall hath caused some l Vide Hieronimum in Epist ad Suniam Fretiaeam corruption both in the Greeke and old Latin translation especially yet that onlie made Authenticall by the late Tridentine m Sestio quarta Councell whereof can be gathered no conuenient sense as is apparant in the interpretations of the Fathers who haue laboured much to make some fitting exposition n Augustinus Gregoriê° Magnê° Innocentius 3. in hunc PsalmuÌ„ wherefore to let these passe the Prophet here doth amplifie the mercy of God by the finall cause that thou mayest be feared Now this feare by a property of the Hebrew tongue signifieth the whole worship of God as Rom. 11. 20. Luc. 1. 50. Act. 10. 35. 2. Kings 17. 32. Esay 29. 13. and in infinite other places And this is that feare which the Schoolemen o Aquinas 2. 2. q. 19. art 2. Reinerius insumma Compend Alberti lib. 5. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedagog lib. 1. cap. 9. call filiall ioyned with reuerence as Clemens Alexandrinus speaketh vnder which is comprehended the true knowledge of iustice and mercy in God obedience to his will in the workes of the first and second Table and those holie duties cannot be performed of any but of those who doe acknowledge themselues sinners and God mercifull whose mercy is purchased by the obedience of Iesus Christ and offered by the preaching of the Gospel to those that doe beleeue for others they either exalt themselues puffed vp with the windie conceipts of their owne workes and merits as the Pharisee who counterfaiting fulnesse departed emptie Luc. 18. 14. or slie from God and imagine him to be only an inexorable and seuere iudge and so despaire as Cain Gen. 4. 3. Saul 1. Sam. 31. 4. Iudas Math. 27. 2. and such like but the godlie they come in humility and being priuie to their owne wants craue mercie as Abraham I am ashes Gen. 18. 27. And the Publican p Vim faciebat regno caelorum Publicanus ille qui dum non audet oculos ad cilum leuare ipsum caelum ad se potuit melinare Bernard serm de multipl vtilitate verbi Dei standeth a farre off not daring to approch nigh vnto the holie place nor to lift vp his eyes as ashamed for his offences but knocking his breast the secret closet of many sinnes vnknowne to others and maketh his confession that he is a sinner and putteth vp his suite Lord be mercifull vnto me Luc. 18. 13. Therefore not to stand longer vpon this point where it is said that with God is mercy that he may be feared here is expressed the end of his mercy and pardoning euen his worship and reuerence for none can truelie serue him but such as feele the benefit of the remission of their sinnes none doth glorifie him who is not first glorified of him and none is glorified but he who is iustified Wherefore the first effect of the forgiuenesse of sinne is sanctification or our glorification for which we must againe glorifie God not in that he standeth in neede to receiue anie honour from vs but that out dutie requireth it for because we are not our owne but bought with a price therefore must we glorifie God in our bodie and in our spirit for they are Gods 1. Cor. 6. 20. The doctrine of grace doth not giue the reine to licentiousnesse Doctrine of life nay the due consideration thereof is the streightest bridle to with-hold all sinne for therefore are we deliuered from the hand of our enimies that we might serue God in holinesse and righteousnesse all the daies of our life Luc. 1. 74. And the Apostle of purpose handling that Treatise of Gods mercy doth from it inforce new obedience and the practise of all religious carriage towards God our brethren and our selues for the grace of God that bringeth saluation to all men hath shined forth and teacheth vs to denie 〈◊〉 vngodlinesse and worldly lusts and to liue soberly iustly and godly in this present world looking for the blessed hope and waighting for the glorious appearance of Christ Iesus who gaue himselfe for vs that he might redeeme vs from all iniquitie to be a peculiar people vnto himselfe zealous of good workes Tit. 2. 11 12 13 14. and hauing laid downe the ground of our saluation in the riches of Gods mercy and greatnesse of his loue he buildeth thereupon the necessity of holie life for we are his workemanship created in Christ Iesus vnto good works which God hath ordayned that we should walke in them Ephes 2. 10. For they be the way to the Kingdome though not q Via regni non causa regnondi Bernardê° de gratia libero arbitrio the cause of obtayning the same which is not purchased by our good doings but prepared of Gods goodnesse for vs from the foundations of the world Math. 25. 34. And from hence are those vehement and so often repeated exhortations in Scripture to be blamelesse and pure and the Sonnes of God without rebuke in the middest of a naughtie and crooked generation and to shine as light in the world Phil. 2. 15. To walke in the spirit if we liue in the spirit Galat. 5. 25. To
secret none vniust doth often suffer his children to be plunged in the deepest extremity of miseries inward outward of soule and body so that they feele terrours within and fighting without 2. Cor. 7. 5. and this is their portion generall to all without exception and necessary not to be auoided 2. Tim. 3. 1â— so that if there were not another life after this they of all other were the most miserable 1. Cor. 15. 19. for many were the trials by contempt and torment of those of whom the world was vnworthy Hebr. 11. 36. but thus did Christ our head dedicate the way to heauen who first suffered and entred into glory h Vnicus qui intrauit mundum frie peccato non exiuit sine slagello Luc. 24. 26. and wee the members must treade in the same steps Act. 14. 22. Take a view of the Saints of God Who liued in delight Iust Abel is murthered Genes 4. 8. dedicat Ecclesiam sanguine he watered the field of the future Church with his bloud the first Martyr in the world An example which all the righteous following are to looke for Great Eliah whose tongue i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Isauriensis homilia de Elia. was the bridle of heauen bewaileth himselfe persecuted by Iesabel sitting vnder his Iunyper tree 1. King 19. 4. Iohn Baptist the second Eliah in k Sic Spiritê° sanctus interpretatur Luc. 1. 17. spirit not in person hath his head made a price for a dauncing wanton Math. 14. 11. A pleasant spectacle in satisfaction of reuenge to her incestuous Mother Who more miserable then Lazarus l Chrysost serm 1. de Lazaro extreame poore a beggar pyned with hunger not obtaining a few crummes for his reliefe ful of running soares an extreame and lothsome disease of body a liuing carcase forsaken of all cast m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. at the rich Gluttons dore and finding there no mercy but of the dogges alone not hauing another Lazarus to looke vpon where community of condition might haue yeelded some content yet who more loued of God for being dead he is attended of Angels and placed in Abrahams bosome n Sic non Lazarus sed miseria mortua est Luc. 16. 22. Not to stand in rehearsall of more particulers which are infinite this estate of Gods deare children hath beene so generall and so dangerous that the temptation thereof had almost shaken the faith euen of the strongest for Ieremie sanctified from the wombe complaineth and cannot found the depth of this iudgement Ier. 12. 1. 2. and Dauid acknowledgeth that his feete had almost fallen and that he could not obtaine the vnderstanding of this point so that he thought that in vaine he had washed his handes in innocency Psal 73. 2. 13. and Abacuc 1. 3. 4. expostulateth the matter with God why it should be so Yet with him the most holy there is no vnrighteousnesse for first there is in the purest the sullage of Adams clay o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that must be purged and they adde daily more vncleanesse by actuall sinnes therefore for the p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amendment of offenders and example of others God doth wash the best with the bitter waters of Marah in the Sea of affliction as in Dauid 2. Sam. 12. 14. in Iosias 2. Chro. 35. 22. therefore Micah 7. 9. consesseth I will beare the wrath of the Lord because I haue sinned against him for all our sufferings they be roddes of a Father for chastisement not swordes of a Iudge to destruction q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam disciplina patris non est ira iudieis sed amor corrigeÌ„tis Greg. Moral 31. 1. Cor. 11. 32. Secondly the hatred of the Deuill is implacable he will be alwaies bruising of the heele Genes 3. 15. and ready at euery turne to accuse and get leaue that he may meddle with the righteous Iob 1. 6. so he prosecuteth the Woman in the wildernesse Apoc. 12. 17. and he is diligent seeking opportunity to execute his cruelty 1. Pet. 5. 8. Thirdly God turneth all to the good of those who be his for these troubles doe exercise their patience trie their faith kindle their prayers and prouoke to the practise of all holy duties Deut. 8. 2. Esay 26 16. 1. Pet. 1. 7. The Roman r Scipio Captaine would say of his people that their estate stoode in the worst tearmes when in peace And Hierome Å¿ Epistola ad Eustachium obserueth well concerning religious professors only Salomon fell so fouly for he alone liued in delights for prosperity is the step-mother of al holy vertues Num. 25. 1. 2. Sam. 11. 4. 2. Chron. 32. 25. the starres shew brightest in the darke night sweet odours smel most pleasantly when they are beaten and Christian vertues are more apparant vnder the Crosse therefore we reioyce in tribulation saith the Apostle Rom. 5. 3. 4. c. Fourthly God will haue vs his Sonnes by grace of adoption conformed to Christ his Sonne by right of nature Rom. 8. 29. so that if wee suffer for him wee shall bee glorified with him 2. Tim. 2. 12. therefore we are to runne with patience the race that is set before vs looking to Christ Hebr. 12. 1. 2. Fiftly God hath a respectiue care of his own glory herein for by the deliuerance of his children from hopelesse dangers he doth plainly testifie his presence in the Church so Moses t Vbi egreditur natura ingreditur gratia Ibi incipit diuinum vbi desinit humanti auxilium Philo Iudaeus ipud Eusebiu lib. 2. hystor Ecclesiast cap. 5. biddeth the Israelites who had no passage forward for the Sea no returne backward for their armed enimies no escape on either hand for the inclosing mountaines stand still and see the saluation of the Lord such as he only can worke Exod. 14. 13. and thus was it with Ezechiah Esay 37. 20. u Herodotus in musis in Euterpe lib. 2. quâ—modo in quibus oâ— rauit ostendit Bertramus in lucubrationibus franctallensibus cap. 3. which Hystorie is famous amongst the Heathens though somewhat misreported and that this is Gods dealing toward his the prophane King acknowledgeth Dan. 3. 28. And Israels oppressors Psal 126. 2. And from hence to make application and vse vnto our selues First hereby is expressed the faucy and malepert censures Vse of flesh and bloud who condemne those as guilty of some great sinne whom they see afflicted So foretold of Christ Esay 53. 4. and Iobs friendes beholding his distresse pronounced that peremptory doome of him that all his former profession was but hypocrisie now manifested by the euent Iob 8. 4. and it should seeme that this is a naturall ingrafted conceipt for from hence arose that question of the Apostles concerning the man borne blinde whether he or his parents had sinned Ioh. 9. 2. And that sentence of the Ilanders of Malta when they saw a
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