AN EXPOSITION UPON THE 130. PSAL. Gathered out of some of the An cient fathers and later writers.  
A Song of Degrees.  PSALM, 130. 
1. Out of the deep places have I called unto thee O Lord.  
2. Lord hear my voice, let thine ears attend to the voice of my prayers.  
3. If thou Lord straightly markest Iniquities, O Lord who shall stand?  
4. But mercy is with thee, that thou mayest be feared.  
5. I have waited on the Lord, my soul hath waited, and I have trusted in his word.  
6. My soul waiteth on the Lord, more than the morning watch watcheth for the morning.  
7. Let Israel wait on the Lord, for with the Lord is mercy, and with him is great Redemption.  
8. And he shall redeem Israel, from all his Iniquities.   

The Argument.  
THIS Psalm is a lively, and express picture, representing a soul discouraged at the sight of his sins, troubled at the fear of the wrath of God, and looking for the due stroke of vengeance. And therefore, upon bended knees lifteth up the hands for mercy. Now because, in the greatest Saints, living upon earth, a valley of tears, a place of temptation, there is the flesh and the spirit, and those contrary 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; Fear in respect of evill-deseruing sins, and hope in regard of undeserved mercies: for the Treatise itself, it is mixed, partly a Prayer, partly an Exhortation. In the prayer the Prophet showeth his faith and hope. Faith, in that striving against despair, he putteth up his supplication and complaint, Generally, expressing his distressed estate. Out of the deep places I have called upon thee O Lord: particularly, desiring release of punishmen Lord hear my voice. And discharge of his sin. Let thing ears attend to the voice of my prayers, (suitors for pardon and mercy,) for so the word signifieth. Amplified by the causes, man's sin deserving, expressed by way of confession. If thou O Lord markest iniquities, who can stand? of God's undeserved mercy, But mercy is with thee. Illustrated by the end: that thou mayest be feared. This for his faith, for his hope, being persuaded that God will be merciful: he first layeth it down absolutely, I have waited on the Lord. And this is enlarged from the efficient, that it is not a formal protestation of the tongue, but a sincere resolution of the heart. My soul hath waited, from the object. I have trusted in thy word, that is, in the sweet promises of pardon of sins from the constancy and continuance thereof, comparatively expressed in a lively picture, and excelling in a higher degree, that whereunto it is resembled, More than the morning watch watcheth for the morning. Hitherto the prayer. The second General part is an Exhortation to the whole Church, in which there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what it must do, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherefore do so, for the first the duty expounded, or matter subject of the Exhortation, it is waiting. Wait? wherein, be considerable, the person who must wait? Israel? and upon whom? The Lord. For the second, wherefore, in it two reasons motive, one General 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 Act, and he shall redeem Israel, and the extent, from all his iniquities. And this is the resolution and sum of the whole Psalm, the specialties are farther laid out in the Exposition of every part by itself.   

A Song of Degrees.  
CONcerning the title of Inscription of this Psalm. In it are considerable, the author, the form, the matter. For the Author Principal, the holy Ggost. Secondary as the pen man thereof, either David or some Prophet of that time, for all Scripture is given by Divine inspiration. 2. Tim. 3. 16. and the holy men did not speak of themselves, but as they were moved by the holy Ghost. 2. Pet. 1. 21. For the form, A song, an especial manner of indighting, and that both for help of memory, and also to cause a deeper impression in the mind: for musical numbers do wonderfully affect the soul. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alex. Aphrodisl, 1. Problem. 121. Atheneus Dipno sophiston. l. 14. c. 5 & Casanbonus in suis adeundent, l. commentarijs. Cassiedorus l. 2. variarum Epist. 40. Librus Giraldus de historiae poctarum Dialog. 9 Plutarchus, l. de musica.  As in Elisha. 2. Kin. 3. 15. so David playing upon his harp refreshed Saul, when he was troubled with an evil spirit. 1. Sam. 16. 23. And the Physicians attribute much unto them, as forcible to cure the maladies of the body. 
b Agellius noct. atticarum. l. 4. cap 13. Alexander ab Alexandro dierum Genialium, lib. 2. cap 16. Vide johan. Langium, lib. 2. Epist. 46.  S. Augustine reporteth of himself, that the Harmony and melody of the Psalms sung in the Church, did cause the tears to trickle from his eyes, proceeding from joy wrought in his heart. 
c Confessionum, lib. 9 cap. 6.  For the matter a Psalm of Degrees, concerning the interpretation of which word, there is so great variety of judgement among the learned, that it is unpossible what to determine thereof as undoubtedly true. 
d Pelargus in hunc, Psal & Gesnerum in titulum, Ps. 120.  The conceits of the Rabbins are idle and mere fabulous, of a deep and bottomless gulf which so swollen when the foundation of the temple was laid, that it threatened the overflowing of the whole world, but by the name of God which they call Shemhamphoras, 
e De nomine Shemhamphoras Petrus Galatinus de arcanis catholicae veritatis, l. 2. c. 10. johan Drusius de Tetragammato, c. 6.  was restrained: this opinion contradicteth the express promise. Gen. 9 11. or of their return from that dispersion, (by which they are now scattered abroad in the world) when with Messiah, whom they yet look for, hope to go up to jerusalem: 
f Pelarg●● 〈◊〉 hunc Psalms.  a vain imagination. Others and among them, some of the ancient fathers, and latter writers have their sundry opinions, guessing rather, then resolving, what might be the certain signification thereof. As first, That this Psalm and the rest of the same title in number fifteen, be called Psalms of Degrees, 
g Artus 〈◊〉 in Antiquitatibus judaicis de Templi fabrica Buntingus in prima part Iteneraril sacro. Nicholaus Lyranus.  from those steps, by which the Priests and Levites ascended, from that place of the temple, which is called the great court. 2. Chron. 4. 9 And in the Gospel salomon's Porch. john 10. 23. where the people did pray, into a higher room named the inward court of the house of the Lord. 2. Chron. 24. 21. and in solemn feast days sung these Psalms, upon every stair once. And this might be an outward Ceremony, admonishing all who serve God, to do it with lifted up hearts, so Cyprian observeth that in the Liturgy of his times, the Deacon called upon the people to lift up their hearts to the 
h De oratione dominica sext. 22 Sacerdos ante orationem, praef. premissa fratrum animos paret. dic endo sursum corda, ut dum respondet populus habemus ad deum, admoneatur nihil aliud se quam domum cogitare debere.  Lord.  
2. Others 
i Sindas' in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Theodoretus in Psal. 120.  think they were composed for thanksgiving, in their return from the Captivity of Babylon, jerusalem being so situated upon Hills, that from whence-soever men come they must ascend unto it, and so as in a Type did presigne our ascending from beneath out of this Vale of tears, unto heaven which is 
k A Valle plorationis. Augustinus in primum Psal. graduum.  above.  
3. Some Allegorise so many degrees, by which we ascend to perfection, the first whereof is affliction. (I cried unto the Lord when I was in tronble,) the last continual praising of God (Praise ye the Lord, all ye the servants of the 
l Nazianzenus in oratione post redltum habita & in cum locum Elias Cretensis Hilarus in praefatione ad Psal. Graduum: Genebrardus in Psal. 120. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apolinarius in sua Psalterii Metaphrasi.  Lord.  
4. There be who suppose that here is signified a certain kind of Harmony, to which they were sung, or an higher note, or strain in lifting up the voice in these then in other 
m Calvinus in primum Psal. Graduum.  Psalms.  
5. To pass over in silence other likelihoods or conjecturals some of the Latest expositors, think that nothing is meant but a certain 〈◊〉 
n junius in Psal. 132.  in these above the rest, as being choice and heavenly Epigrams, and therefore called Psalms of Degrees, by a hebraism or propriety of the holy tongue, and translate it Psalms of Excellency, or most excellent for the Hebrews, do express the superlative degree, by substantives of the plural number, as the song of songs. Cant. 1. 1. a man of desires. Dan. 9 23. the God of Gods. Deut. 10. 17. the Lord of Lords. Reu. 19 16. which be exceeding without comparison, and the like phrase is also to be found in other languages and among profane writers: 
o Apud Homerun odyss. 14 Eumeus ad Vl●ssem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustathius Interpret Sophocles in Electra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & apud Scoliastem in eundem Locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so some great Divines 
p Apop●●●gma Lutheri apud 〈◊〉 An●●●● in ●●●●●tione, ad Psalmum 16.  have termed the ten commandments the doctrine of of doctrines, the Creed, the history of histories, the Lords prayer, the prayer of prayers, the two Sacraments of the new testament, the ceremony of ceremonies, in which are comprehended the principles of Christianity far exceeding the reach of human understanding, and teaching such mysteries as no wit of man could attain unto, except God had revealed the same. 1. Cor. 1. 24. 
q 〈◊〉 in Epistola ad Paulmum.  Learned Plato knew not this: Eloquent Demoshenes was ignorant of it: the wisdom not of this world, nor the Princes of this world, but the wisdom of God hidden in a mystery, etc.  
To conclude therefore, howsoever, these Psalms being part of the Canonical Scriptures, written for our learning, that, we through patience, and comfort of the same might have hope. Rom. 15. 4. we are not to be too inquisitive and curious in searching out the reason of every particular. For a good Christian & a learned Divine, 
r Quadam ignorare non tantum est 〈◊〉 Grammaticised 〈◊〉 etiam Christian, & Docti. Theologi.  may without disparagement to his profession, be ignorant of some things.   

ANTONIVS FLAMINIUS his judgement concerning the inscription of the Psalms of Degrees.  

TER quinque Hymni,— qui cantica  
Gradum vocantur, istiusque nominis  
Quae vis in isto sit Loco, iam plurimi  
Interpretantes protulere plurima,  
Sed ille sic incerta, fabulosaque  
ut ipse malim confiteri liberê,  
Nescire me quod nescio: tu Candide  
Lector, Quid istis continetur Canticis,  
Attentum animum adhibe, tametsi in scripto,  
Quid ipse sibi velit, explicare non datur.  
Nam tot tantaque poteris cognoscere,  
In his Poetae versibus sanctissimi,  
Vitam beatam maximè attingentia.  
 curiosus sis licet, animo tamen  
Aequo ferendum sit, Quod unum hoc nescias.    

EXPOSITION UPON THE HVNDRED AND THIRTY PSALM.  
Gathered out of some of the Ancient Fathers and later writers.  
BY ALEXANDER ROBERTS Bachelor in Divinity, and Preacher of the word of God at Kings Linne in NORFOLK.  
LONDON, Printed by john Windet for Richard Banckworth, and are to be sold in Paul's Churchyard, at the sign of the Sun.  
ANNO DOMINI 1610.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
CLARISSIMO, ET HONORATISSIMO VIRO, DOMINO EDOVARDO COKO MILITI, MUSARUM GRATIARUMQVE ALUMNO, SACRAE THEMIDOS, ET JUSTITIAE HYEROPHANTAE, COMMUNIUM PLACITORUM CAPITALI JUSTITIARIO, QVA VIRTUTEM, QVA PRUDENTIAM, QVA DOCTRINAM, PRAECLARISSIMARUMQVE RERUM SCIENTIAM long PRAESTANTISSIMO, DOMINO SVO SUBMISSIME COLENDO,  
ALEXANDER ROBERTS, HANC SEXTI PSALMI POENITENTIALIS EXPOSITIONEM, FIDEI ET SPEI SCHOLAM, DEVOTAE OBSERVANTIAE TESTIMONIVM LUBENS MERITOQVE D. D. D.   

To the Christian Reader.  
ALthough I might truly protest, my deep recusancy, for publishing any thing to the view of the world, and that upon good ground, privy to my own defects, as one always resolved, that the safest life is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the obscurest: yet will I make no Apology for myself at this present, lest happily some quick-witted censurer might conceive that humour to be in me, wherewith Cato charged 
b Nae tu Aule Albine nimium nugator et, qui maluisti culpam deprecari, quàm career. Cato apud A— Gellium lib. 11. cap. 8.  Albinus, as rather taking occasion to excuse fault committed, then careful to prevent it. Wherhfore (Christian Reader) this exposition such as it is, I offer unto the treasury of God: others can of their abundance enrich it with many talents, I only cast thereinto of my poverty, but two 
c Gazephylacium Dei, sunt qui talentis ●●rant: mihi nihil suppetit amplius duobus his minutis, & ipses ab alio commodatis. junilius in Epistola ad Primasium praefixa duobus suis libris, de partibus divine Legis.  mites; and both of them borrowed the testimonies of ancient and modern writers. And for this I refer myself to thy judgement, and in secret shall listen after the same, willing and ready to correct, what thou thinkest fit to be amended, to supply what is wanting, to detract what is superfluous, and change what is to be altered. Thou canst desire no more, and I ask nothing of thee, but to stand indifferent. Farewell in Christ jesus.  
Thine ever in the Lord, A. R.   

The names of the chiefest of such Authors, out of whom this Exposition was collected. Or upon some just occasion mentioned in the same.  

A  
ADrianus Papa,  
A-Gellius,  
Albertus Magnus,  
Alexander Aphrodisius,  
Alexander ab Alexandro,  
Alcuinus,  
Ambrose,  
Ammianus Marcellinus,  
Angelus Canintus,  
Anselmus,  
Antonius Flaminius,  
Antiquitates Britannicae,  
Apollinarij Periphrasis Psalmorum,  
Aquinas,  
Arias Montanus,  
Aristoteles,  
Athanasius,  
Athenaeus,  
Augustinus.   

B  
BAlduinus in Psal. Poenitentiales,  
Baronius,  
Basilius Magnus,  
Basilius Isauriensis,  
Bellarminus,  
Bellonius, his observations.  
Bernardus,  
Bertramus,  
Bonaventura,  
Buntingus.   

C  
Calvinus,  
Caws,  
Cassander,  
Cassianus,  
Cassiodorus,  
Coelius Secundus,  
Codranus,  
Chaldaica Periphrasis,  
Chemnitius,  
Clemens Alexandrinus,  
Chrysostomus,  
Cyprianus,  
Cyrillus,  
Concilium Tridentinum,  
Cuiacius.   

D  
DAmascenus,  
Danaeus,  
Didimus,  
Dionysius Areopagita, his supposed works,  
Discursus conti●●●●● de rebus Gallicis,  
Donatus Grammaticus,  
Dorotheus.   

E  
ELias Cretensis,  
Epiphanius,  
Euagrius,  
Eusebius,  
Eustathius.   

F  
FAber,  
Flaminius,  
Fulgentius.   

G  
GAlatinus,  
Genebrardus,  
Georgius Princeps Anhaltinus,  
Georgius Wirth,  
Gerson,  
Gyraldus Cambrensis,  
Gregorius Magnus,  
Grinaus,  
Gentiletus.   

H  
HIlarius,  
Hieronymus,  
Historiae de statu religionis in Gallia,  
Homerus,  
Hugo de S. Victore.   

I  
Johannes jezlerus,  
Innocentius tertius Papa,  
johannes Drusius,  
johannes Langius,  
johannes Reinoldus,  
josephus judans,  
josephus Acosta,  
Isaacus Causabonus,  
Isadorus Hispalensis,  
Isengrenius,  
Isodorus Pelusista,  
junilius,  
junius,  
justinus Martyr.   

K  
KImedontius.   

L  
LEoprimus Papa,  
Lilius Giraldus,  
Livius,  
Lutherus,  
Lyra,  
Laurentius Humfredus.   

M  
MIchaelis Glica annal.  
Manassis   

N  
NAzianzenus,  
Nicephorus,  
Nicholaus de Clemangijs,  
Nilus,  
Nissonus.   

O  
ORigines,  
Orosius.   

P  
PAulus Phagius,  
Pelargus,  
Perkei Abbots, sive capitula Patrum,  
Philo judaus,  
Philastrius,  
Pierij Hieroglyphica,  
Plinius,  
Pindarus & eius Scholiastes,  
Polanus,  
Polybius,  
Prosper,  
Petrus Ravonnus, dictus Chrysologus,  
Petrus Lombardus.   

R  
REinerij Summa.   

S  
SAluianus,  
Scotus,  
Seneca,  
Sleidanus,  
Socratis Historiae Ecclesiastica,  
Sophocles & cius Scholiastes,  
Strabo,  
Suetonius,  
Synodus Syrmiensis,  
Strigelius.   

T  
TErtullianus,  
Tractatus de Purgatorio, Gracè scriptus ab certo Authore.  
Tremelius.   

V  
VErgerius,  
Virgilius,  
Vitellius,  
Vrsinus.   

Z  
ZAuchius,  
Zonaras,  
Zozomeni Historiae Ecclesiastica.   
Plinius in Praesatione naturalis Historiae.  
Authorum nomina praetexui; est enim benigni & ingenui pudoris, profiteri per quem profeceris.   

VOTUM, Ex Fulgentij ad Monimam, lib. 1. cap. 4.  
ATe vero Domino & Magistro nostro, postulo, ut in propositionibus, & assertionibus meis, veritati (quae nec fallit noc fallitur) semper inhaercam, semper obediens consentiensque reperiar. Quoniam ut veritati, obedire & consentire valeam, ipsa veritas illuminat, ipsa adiwat, ipsa confirmat; ab ipso postulo doceri multa plura quae nescio, à quo accepi pauca quae felo. Ipsum rogo, ut praeveniente, ac subsequente misericordia, quae cunque salubriter scienda nescio, doceat me; in his quae 〈◊〉, custodiat me; in quibus ut homo fallor, 〈◊〉 me: in quibus verò titubo, confirmet me, & à falsis & 〈◊〉 exipiatine: ut in cogitationibus & sermonibus meis, quod salubriter donat 〈◊〉, & ea faciat de 〈◊〉 procedere, quae sunt coram ipso salubriter grata. Et sic fiant fidellbus cunctis accepta.  
Amen.   

AN EXPOSITION UPON THE HVNDRED AND THIRTY PSALM.  PSAL. 130. VERS. 1. Out of the deep places have I called upon thee, O Lord, etc. 
THAT Emblem or poesy of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. de Mystica Theologia cap. 1. Vide & in eum locum Pachymerae Paraphrasm. Sic evangelium vocat breve verbum, de verbo adbreviato, sed caelesti suavitate refertum, Bernardus serm. 1. in Vigilia Nativitatis Domini.  S. Bartholomew which Diomsius Areopagita reports: that the knowledge of heavenly things is short and long; short in words, and sentences, and long in matter and power, appeareth in this Psalm to be most true, wherein the holy Ghost doth set down briefly sundry excellent and large common places of the Cross, of Prayer, of Sin, and the effect thereof: of God's mercy in Christ, of faith, and his nature, of hope, of the patience of the faithful and the eternal deliverance of the Church: A rich treasury contained in a small room written for our instruction and comfort. Under the name of deep places the Prophet doth by an elegant metaphor or borrowed figurative speech, signify great affliction and distress, which often in Scripture 
b Often in the Psalms, as Ps. 69. 2. 17. and 124. 4. 5. and 144. 7. and job 27. 20.  are resembled to deep waters, as 2. Sam. 22. 17. and job. 22. 11. and the jews having upon them the perfection of misery, do not find how to express their woeful condition but by that title. Lament. 3. 54. therefore the Egyptians in their Hieroglyphics or sacred and mystical Characters put the Sea for 
c Pierius Hieroglyphicon, l. 38.  destruction. And God himself threatening desolation both to the people of juda and the Kingdoms of Israel and Syria, by whose power they supposed to have been defended, useth no other manner of speech. Esay 8. v. 7. and this phrase is found likewise in the same sense among Heathen writers 
d Dilwio ex illo tot vasta per aequora vectus. Aeneidum 7. Vbi Donatusaiō dixit ex bello, sed dilwio, bello confecto, aliquid superest, quod superioris temporis initia mostrando testatur, post diluutum nihil remanes, sed quicquid invenit tollit.  as Aeneas escaping the danger of war and other manifold troubles, is said to be delivered from the deluge or overflowing of waters, and Pindarus calleth the great battle of Salamis between Xerxes' King of Persia & the Grecians, jupiters' many-destroying 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Isthmijs, Ode 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholiastes in eum locum. De hoc bello Herodotus in Urania.  shower. And the reason of this translation is: first, because other dangers do assault the body only upon one part, but water in respect of his liquid nature, even in a moment compasseth on all sides and leaveth no means of escape, Psal. 88 v. 17. Secondly, God by water once drowned the whole world, and destroyed every creature upon the face of the earth, the greatness of which judgement cannot in words be expressed, Genes. 17. 21. 
f Quis cladem illius noctis? quis funera fando explicet?  an evident testimony of God's wrath against sin, and of his power in punishing, wherein was neither hope of escape, nor comfort of help, but every one beheld other swallowed up in that gulf, wherein presently himself was to be buried. Thirdly, the Israelites 
g Inter mare & hosts, inter undas, & gladios inclusi erant, hinc mare spumabat inde arma coruscabant.  when they came out of Egypt, walking in the midst of the Sea between the heaps of waters on either side, and behind the armed troops of their pursuing enemies felt the terrors of death. Exod. 14. 22. 23. The word depth implieth two things: first, the greatness of the distress. Secondly, the impossibility of avoiding it. From hence we may observe for instruction.  

* Doctrine.  God, many of whose judgements are secret, none unjust, doth often suffer his children to be plunged, in the deepest extremity of miseries, inward, outward, of soul and body, so that they feel terrors within, and fight without. 2. Cor. 7. 5. and this is their portion, general to all without exception, and necessary, not to be avoided: 2. Tim. 3. 1●. 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 unworthy: Hebr. 11. 36. but thus did Christ our head dedicate the way to heaven, who first suffered and entered into glory 
h unicus qui intravit mundum fry peccato, non exivit sine slagello.  Luc. 24. 26. and we the members must tread in the same steps. Act. 14. 22. Take a view of the Saints of God: Who lived in delight? Just Abel is murdered, Genes. 4. 8. dedicat Ecclesiam sanguine, he watered the field, of the future Church, with his blood, the first Martyr in the world. An example, which all the righteous following are to look for. Great Eliah whose tongue 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basilius Isauriensis, homilia de Elia.  was the bridle of heaven, bewaileth himself, persecuted by jesabel, sitting under his juniper tree, 1. King. 19 4. john Baptist the second Eliah in 
k Sic Spiritus sanctus interpretatur. Luc. 1. 17.  spirit, not in person, hath his head made a price for a dancing wanton, Math. 14. 11. A pleasant spectacle in satisfaction of revenge, to her incestuous Mother. Who more miserable than Lazarus 
l Chrysost. serm. 1. de Lazaro. , extreme poor, a beggar, pined with hunger, not obtaining a few crumbs for his relief, full of running sores, an extreme and loathsome disease of body, a living carcase forsaken of all, cast 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  at the rich Gluttons door, and finding there no mercy, but of the dogs alone, not having another Lazarus to look upon, where community of condition, might have yielded some content? yet who more loved of God? for being dead he is attended of Angels, and placed in Abraham's bosom, 
n Sic non Lazarus sed miseria mortua est.  Luc. 16. 22. Not to stand in rehearsal of more particulars, which are infinite, this estate of God's dear children, hath been so general and so dangerous, that the temptation thereof, had almost shaken the faith even of the strongest, for jeremy sanctified from the womb complaineth, and cannot found the depth of this judgement. jer. 12. 1. 2. and David acknowledgeth that his feet had almost fallen, and that he could not obtain the understanding of this point, so that he thought, that in vain he had washed his hands 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 unrighteousness: for first, there is in the purest, the sullage of Adam's clay 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and that must be purged, and they add daily more uncleanness, by actual sins, 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 David. 2. Sam. 12. 14. & in josias. 2. Chro. 35. 22. therefore Micah. 7. 9 confesseth, I will bear the wrath of the Lord, because I have sinned against him, for all our sufferings they be rods of a Father for chastisement, not sword of a judge to destruction 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam disciplina patris non est ira iudieis, sed amor corrigentis Greg. Moral. 31. , 1. Cor. 11. 32. Secondly, the hatred of the Devil is implacable, he will be always bruising of the heel, Genes. 3. 15. and ready at every turn, to accuse, and get leave that he may meddle with the righteous. job 1. 6. so he prosecuteth the Woman in the wilderness, 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 do exercise their patience, try their faith, kindle their prayers, and provoke to the practice of all holy duties. Deut. 8. 2. Esay 26, 16. 1. Pet. 1. 7. The Roman 
r Scipio.  Captain would say of his people, that their estate stood in the worst terms, when in peace. And Hierome 
s Epistola ad Eustachium.  observeth well, concerning religious professors, only Solomon fell so foully, for he alone lived in delights, for prosperity is the stepmother of all holy virtues. Num. 25. 1. 2. Sam. 11. 4. 2. Chron. 32. 25. the stars show brightest in the dark night, sweet odours smell most pleasantly when they are beaten, and Christian virtues are more apparent under the Cross, therefore we rejoice in tribulation saith the Apostle, Rom. 5. 3. 4. etc.  
Fourthly, God will have us, his Sons by grace of adoption, conformed to Christ his Son by right of nature, Rom. 8. 29. so that if we suffer for him, we shall be glorified with him. 2. Tim. 2. 12. therefore, we are to run with patience the race that is set before us, looking to Christ, Hebr. 12. 1. 2.  
Fiftly, God hath a respective care of his own glory herein, for by the deliverance of his children from hopeless dangers, he doth plainly testify his presence in the Church, so Moses 
t Vbi egreditur natura, ingreditur gratia. Ibi incipit divinum ubi desinit humanti auxilium. Philo judaeus, ipud Eusebiu lib. 2. hystor. Ecclesiast. cap. 5.  biddeth the Israelites, who had no passage forward for the Sea, no return backward, for their armed enemies, no escape on either hand, for the enclosing mountains, stand still and see the salvation of the Lord (such as he only can work) Exod. 14. 13. and thus was it with Ezechiah, Esay 37. 20. 
u Herodotus in musis in Euterpe. lib. 2. qu●modo & in quibus o● ravit ostendit. Bertramus in lucubrationibus franctallensibus. cap. 3.  which History is famous amongst the Heathens, though somewhat misreported, and that this is God's dealing toward his, the profane King acknowledgeth, Dan. 3. 28. And Israel's oppressors, Psal. 126. 2. And from hence to make application and use unto ourselves;  
First, hereby is expressed, the faucy and malapert censures 
Use.  of flesh and blood, who condemn those as guilty of some great sin, whom they see afflicted. So foretold of Christ, Esay 53. 4. and jobs friends beholding his distress, pronounced that peremptory doom of him, that all his former profession was but hypocrisy, now manifested by the event, job 8. 4. and it should seem that this is a natural engrafted conceit, for from hence arose that question of the Apostles, concerning the man borne blind, whether he or his parents had sinned, joh. 9 2. And that sentence of the Islanders of Malta, when they saw a Viper hang upon S. Paulos hand, which came out of the fire, he must needs be a murderer, and therefore 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vengeance pursued him, Act. 28. 4. But it is far otherwise: for the Cross is the precious 
y Gemma annulatis.  stone of that ring, wherewith Christ espouseth his Church, wherefore, if any will be my Disciple, saith he, let him take up his Cross and follow me, Matth. 16. 24. for whom he loveth he doth chastise, Hebr. 12. 6. and this is to no other end, but for their trial in this spiritual warfare, that when they have fought the good fight, they may receive the crown of righteousness, 2. Tim. 4. 7. Therefore let the wicked know that their case is fearful, when God beginneth judgement at his own house, 1. Pet. 4. 17. and take Christ's admonition to repent in time, Luc. 13. 3. for he that beareth with sinners in patience, will punish contemners 
z Tolerat peccantes, punit contemnentes.  in justice, and 
* Valerius Maximus, lib. 1. c. 2.  recompenseth the slackness of his striking with the greatness of the wound they are no more but reprieved for a while, as in former time among the Egyptians 
a Plutarch de sera numims vindicta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  (now a received custom of all nations) women with child convicted, kept until they be delivered, then put to execution: so God stayed the Amorites until their sin was at the full, Genes. 15. 16. Therefore let none say I have sinned a hundred times, and no evil is come unto me, for the Lord is a patiented rewarder: Ecclesiast. 5. 4. and they who contemn this his long sufferance, do but heap 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  up to themselves wrath as men do treasure, unto the day of wrath and of the judgement of God, Rom. 2. 5. treasures of vengeance, in steed of treasures of mercy.  
Secondly, this may serve to reach every one in particular, to retain a charitable opinion of our brethren under any of these, which are called Gods soar judgements, Ezech. 14. 21. and to comfort ourselves if they do take hold upon us, and not conceive that either they or we are out of God's favour, though the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianzen. in Carminibus.  rod be sharp, yet the hand that striketh is sweet, and therewithal as some motives to a more quiet suffering to remember that: First, there be in all, the relics of sin, for which cause all are subject to the common 
d August. de civit. Dei. l. 1. c. 9 De hac materia erudité & plené disputat.  calamity: there perished in the flood, aswell part of the religious posterity of Seth, as the wicked offspring of Cam, Gen. 7. 23. and the same day, on the same place, by the same means, jonathan and reprobate Saul ended their lives, 1. Sam. 31. 6.  
Secondly, death is not only the stipend of sin, but remedy also, for by it we are translated into the security of not sinning 
e Fulgentius Epistola ad Gallam. Non quantum vixerit quisque sed qualiter, intuendum, etc.  Wisdom 4. 11. Esay 57 1. 2.  
Thirdly, the manifesting of the difference between the Sheep and the Goats, the Godly and the wicked, is reserved to the day of separation in the last judgement, Matth. 25. 32. Now, things fall alike to both, Eccles. 9 2.  
Fourthly, let it be the sword, or famine, or pestilence: as Cyprian 
f Libro de Mortalitate.  said of one, so it is true of all, they be but mortality, to which all are subject, there is no dispensation can be purchased for any. The penal statute unrepealable is. Statutum est omnibus mori, Hebr. 9 27. It is decreed for all men to die, that we in both may be the Lords 
g Sive vivimus sive morimur Domini sumus & in nominativo, & in gevitivo. Apoc. 1. 6. 1. Thess. 4. 17. , Rom. 14. 8. so our death shall be the end of this mortal life, and the beginning of an endless immortality, joh. 11. 25. 26. Wherefore let us have our conversation now in heaven, from whence we look our Saviour Christ shall come, that at his coming he may make these our corruptible bodies like unto his glorious body. Philippians 3. 20.  

Out of the deep places have I called or cried upon thee, O Lord, Lord hear my voice, let thine ears attend to the voice of my prayers.  
THese three words: of crying, voice, and prayers, do express three especial attributes of our supplications made unto God, for the first showeth that they must be earnest, the second no confused murmur, but a speech expressing our necessity, the third being in the plural number, enforceth a continuance and perseverance in ask. Now therefore, the word here used in the original, signifieth not only to call, but also to cry out, and differeth from all other of the same sort, for it hath a special reference both to the person to whom we make request, and the matter for which we do sue, and here in this place very aptly used: for the Prophet now being in the bottom of the Sea of miseries, that he may be heard lifteth up his voice, and to God on high, that he who only can, whose power is infinite, and will, whose mercy is endless, would pull him out from thence: the cause of his cry is the depth of his distress, a low voice cannot ascend to be heard above, and the Philosophers 
h Aristotle's problem. sect. 11. problemat. 45.  in nature give a reason thereof, for the voice being form of air, which is mixed with moisture doth descend, and therefore more audible beneath, then from above, it must then be forced that it may go upward and be heard.  
Affliction therefore and the sensible feeling thereof, doth 
Doctrine.  not only make men performers of religious duties, but also ready, and earnest in the same. And you shall observe that usually prayers, in time of trouble, are styled in Scripture by the title of cries, as that of Moses at the brink of the red Sea, inter mare & hosts, inter gladios & undas, having before him the raging waves, and behind the murdering sword, he cries to the Lord. Exod 14. 15. 
i De hoc clamore fider & cordis August. & Hilarius in psal. 118. Chrysost. de Muliere Chana●ea. Bernardus saper psalm. 91.  Clamorem magnum, Magnitudo necessitatis extorsit, great necessity enforced a loud cry. So when Israel was exceedingly impoverished by the Midianites, they cried unto the Lord, judg. 6. 6. and judah in a dangerous war, when by reason of an ambushment laid, he did behold the battle before and behind. Complurima mortis imago, the text saith they cried: 2. Chron. 13. 14. and he who being sent to Ninive on God's message, would needs go to Tharsis upon his own errand, when he was committed to close prison in the Whale's belly, he could cry, and cry 
k Clamavi, vociferatus sum.  out then, to be enlarged, jonas 2. 2. And therefore God himself, when he had threatened to his people fearful judgements, to be executed by the King of Assur, and Nabuchanetzer, and to withdraw his help also and comfort, then addeth, they will seek me in their affliction, and seek me diligently. Ose. 15. 14. 15. So Manasses who forgot the Lord at liberty in his Palace, could pray to him in prison and humble himself greatly, 2. Chron. 33. 10. 13. and in deed it was this lively sense of misery, which made the woman of Canaan earnest in praying, and importunate until she had obtained, Math. 25. 28. and not to stand upon more proofs, this indeed is it, which will be effectual and bring man to a knowledge of himself: therefore Ahaz is noted for a monster, and with a special Item (this is Ahaz.) who in the time of his tribulation did trespass more, 2. Chro. 28. 22. The relation therefore of Livy 
l Livius Decadis primae, lib. primo.  which he maketh of Tullus Hostilius is memorable, who pined with long sickness, when as well the fierceness of his stomach, as the strength of his body, was abated, then upon the sudden yielded himself, to all, great and small superstitions, and filled the people's heads with multitudes of religions, whereas before he thought nothing less fitting a King, then to yield to ceremonies and sacrifices, as Numa his predecessor did, who devised a set order of service to their Heathen Gods, and possessed the people with it. And we ourselves know by our own experience, that many in health and prosperity wanton forget themselves, but if trouble come or sickness, than what tears, what confession, what promises, what desires! changed into Saints 
m Gravamen corporale est medicameaspirituale. Vtilius est frangi languoribus adsalutem, quam remanere incolumes ad damnationem. Hugo l. 2. de anima. Use. , than nothing but Cupto dissolui & esse cum Christo, desire to be dissolved, and to be with Christ. Philip. 1. 23.  
Although it were to be wished that men could so live, as they might continue in a flourishing estate, yet because (illa 
o Marcellinus hystoriae suae, lib. 5.  qualitas vitae non tantum habet sensum) that condition is somewhat dull, and that there is in the Cross, an adamantine and attentive virtue, and a medicinable power against many soul— infirmities, therefore let us submit ourselves unto God's hand. 1. Pet. 5. 6. for David of his own experience acknowledgeth a sovereign 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 have I kept thy Commandments. Psal. 119. 67. 71. Without this it is not possible for the hard hearted man, to take out the lesson of repentance, S. Chrysostome 
q In Psal. 114.  useth a pretty similitude to this purpose. Quontam nos valde amat Deus, sinit affligi, etc. Mothers do use by vizards and bugbeares, to fright their unruly children, that so for fear they might run to shroud them into their laps, not willing hereby to hurt by discouraging the Infants, but to make them more willing to seek their defence: so God desiring to win us fast unto himself (being a true 
r A lover of men's souls. Wisdom. 11. 23.  lover of us) doth permit that often times we be brought to some extremity, that thereby we might be enforced to continual prayer, and so leaving all other things, repose ourselves upon him alone. Therefore Eliphas gave job good advise in his great trial, to think the man blessed that was corrected? job 5. 17. for where no correction is of a father, there no adoption to be sons, Hebr. 12. 7. therefore, 1. Pet. 4. 13. Think it not strange saith the Apostle for the fiery trouble, not strange for God's children to have trouble, for the Cross is their legacy. Math. 16. 24. and all that will live godly in Christ jesus must suffer afflictions, where there is a generality without exception, (all) a necessity without dispensation, (must suffer) a number without diminution (afflictions.) And a fit word could not have been devised, then to term it fire, to express the wholesome and medicinable 
s Nicholaus de Clemangijs, libro de fructu rerum adversarum.  effects thereof, for first fire of it nature is light, and ascending, and he never thought of rising to be at the table, who by hunger was not stirred up from crouching at the trough. Luc. 15. 16. Secondly, fire heateth, and affliction maketh hot suitors for relief. 
t Aduersitas magis auget desiderium in Deum: sic semina messium gelu cooperta fertilius germinant: sic ignis flatu premiturut crescat. Gregor. lib. 20. Moral. cap. 15.  jonat 3. 8. Thirdly, fire shineth to give light, and trouble openeth the eyes, as in Nabuchadnetzer. Dan. 4. 31. Fourthly, fire softeneth the hardest iron. No heart can but yield to be melted by tribulation, in this Pharaoh yielded though but for a time. Yet yielded, Exod. 9 27. Fiftly, fire divideth things of a contrary essence, and separateth the dross from the pure 
u Sub eoaen tormento non est idé virtus & vitium sub uno igne rutilat aurum, palea sumat, etc. tantum interest non qualia sed quales quisque patimur. August. de Civitat. Dei. lib. 1. cap. 8.  metal: calamity is as great an artificer. For in similitudine passionum, there is dissimilitudo patientium, the wicked murmur and seek to help themselves. 1. Sam. 28. 8. The godly are patiently obedient, as job 1. 21. Therefore let us rejoice, though now for a season, if need require, we are in heaviness, etc. 1. Pet. 1. 6. 7. 8. 9   

Out of the deep have I called or cried unto thee, O Lord.  
I Noted before that the holy Ghost did purposely use a choice word, to express both the action which is prayer, and the person to whom it was to be directed, for hearing and helping. Now the Prophet himself the petitioner, doth plainly express the same. Naming from whom he expecteth relief: unto thee O Lord.  
God only therefore is in all distresses to be called upon. 
Doctrine.  The sacrificing of our souls, the bending of our knees. The lifting up of our hands, the bedewing of our cheeks. The compunction of our hearts is only due to him, appealing from the Throne of his justice, to his mercy seat. And this is a golden chain, not the counterfeit, which is imagined of 
x Lucianus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hercules. But pure and true, one end whereof is fastened to God's ear. the other to our tongue, if we pluck he will hear. Math. 7. 7. And he alone, for,  
First, he only knoweth the hearts of all the children of men, and this Solomon maketh a● the ground of his prayer. 1. King. 8. 39 And the Apostles. Acts. 1. 24.  
Secondly, Invocation is the chief part of his worship, therefore it is only to be performed to him, due by commandment, call upon me in the time of trouble, and I will hear thee. Psal. 50. 15. and of this 
y Libro áe Spir. sancto. cap. 12.  Ambrose truly, we must worship nothing but God, and him only shalt thou serve. Math. 4. 10.  
Thirdly, he only knoweth all, and hath mercy upon all, therefore in every place he heareth the petitions of his children, and will help them, for which cause the Church addeth this as a motive of their prayer. And a reason of their hope. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not, yet thou O Lord, art our Father and our Redeemer, thy name is for ever. Esay 63. 16. Ecclesiastes 9 5. and it is a worthy saying of 
z De cura pro mortuis agenda. lib. ad Paulinum cap. 13. 14. 15.  Augustine concerning the Saints departed. They do not intermeddle, either in taking knowledge of the matters or deeds of the living, or in helping them: the unquiet life of the living, doth not disquiet them being at rest.  
Fourthly, we must believe in God alone, therefore we must pray to him alone, so the Apostle reasoneth. Rom. 10. 14 how shall they call upon him on whom they have not believed? for none doth desire either favour or help, but of those in whom he reposeth trust to obtain his request, As the blind man in the Gospel prayeth unto Christ to have his eyes opened, because he was undoubtedly resolved of his mercy and power. Mark 10. 51. 52. for faith is requisite and necessary to true prayer, as the cause unto the effect, for that prayer only is pleasing unto God, which proceedeth from faith, and that 
a Nazienzene proveth by this argument the holy Ghost to be God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oratio de Spiritu sancto. Vide in eum locum Elia scholia.  faith which is joined with prayer, therefore religious invocation is due to none but to God: one in essence three in persons. The Father, Son, and holy Ghost, in whom we do believe.  
Fiftly, there is no example in all the Scripture, of the Saints, who have made any prayer, either petitory for obtaining of good things, or deprecatory for the avoiding of evil, but only to God, so jacob fearing Esau and his threatenings. Gen. 32. 10. 11. Ezechias in his distress. 2. Kings 19 15. jehosophat. 2. Chron. 20. 12. Paul. 2. Cor. 12. 8. The Apostles. Acts. 4. 24.  
Therefore for conclusion for 
b Hilarius.  this point. It is sufficient that he doth hear our prayers, who is in nature most merciful, in power Almighty: in helping most ready, and present in every place, yet will be prayed unto of us, that he might hear and do according to our petitions, yea far exceeding above that either we can ask or think. Ephes. 3. 20.  

* Use.  From hence appeareth the error of Popish doctrine, which sendeth us 
c Bellar. de Ecclesia triumphant l. 1. c 15. Concil. Trid. Sess. ultima quae fuit. Anno 1563. Gentiletus. Lombardus. l. 4. Distinct. 45.  unto the dead Saints, to obtain by them all things necessary, not as the principal authors of benefits, but as secondary Mediators and helpers with God, and hath no other foundation whereupon it is builded, being contrary to the written word, and unknown in the pure times of the Church, and unheard off for many years; but from the perverse imitation of the Heathen, who had their chief God whose majesty they feigned to be so great, that he could not attend the business of all men, or unto whom the base sort might have immediate access, and therefore had two other sorts of under Mediators 
d Eusebius de praeparatione Ruangelica. l. 12. etc. August. de civit. Dei. l. 8. c. 18. & in eum Vives.  Damones spiritual substances, and Heroes souls departed, who while they were alive deserved well of men, and therefore now would have a special regard of them and their suits. Or from the prluate surmises and opinions of men. As that of 
e Origin. in Epist. ad Rom. lib. 2.  Origen. If the Saints separate from the body, and are with Christ, do any thing for us and labour in our behalf, as the Angels are ministering spirits for their sakes, that be heirs of salvation, this is a mystery to be laid up among the secrets of God, not committed to writing. Or the wonder of miracles, for when God did at the Monuments of the Martyrs work sometimes miracles, to testify the glory into which they were taken, against the contempt and reproach of the world, and also to strengthen others in their holic profession: after the storms of persecution were calmed, some applied this to the making of prayers unto them, and whereas yearly especially in the day of their suffering 
f Dionysius Areopagit. Higher arch. Ecclesiast. cap. 3. Epistola Ecclesie Smyrnensis, apud Euseb. l. 4. c. 15.  their names were publicly read, that the present age might be moved by their example, amongst other things to live godly and die constantly: upon this occasion while the instructors slept, the envious man sowed his tars, they were afterward frequented to obtain their 
g Hinc apud veteres Authores Graecoes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro rodemsumuntur.  Patronage. Or 
h Nazianz. de laudibus Gorgoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 1. count julianum de Constantino. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Basilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieronimus in Epitaphijs Paulae & Nepolia●i. etc.  from the rhetorical excursions of some of the Fathers in their Sermons, who had been brought up in the University, and schools of Eloquence, but with a clause of uncertainty. Or bastard writings laid to the charge of the Fathers, which were never theirs, and the just sentence passed against 
i  Nazian. lib. de paenitentia. Cypr. vide Gratian distinct. 15. c. Sanct Roman. Missa Chrysost. August. sermons ad fratres in Eremo. etc.  them. Or from the probability of human reason, as men have access to Princes, and great Personages, by means, therefore so must it be with God, for we so base ought not to thrust ourselves into his presence: but 
k In primum caput Epist. ad Romanos.  S. Ambrose calleth this miseram excusationem, a pitiful excuse, and a non sequitur, the comparison will not hold. For Princes are men, and know not of themselves, to whom they may commit the commonwealth: their power, and presence, and understanding, is limited, and they therefore must be helped by the information of others. But in God there is no defects, our best Spokesman unto him, is a devout soul, therefore that is a true confession of 
l De visitatione infirmorum. lib. 1. cap. 2.  Augustine: Tutius & iucundius loquor ad meuns jesum, quam ad aliquem sanctorum Spirituum Dei. I speak with more safety and comfort unto my Saviour, then to any of the holy Spirits of God. Therefore unto him alone, and by him, we must 
m Ipse est Os nostrum, per quod Patri loquimur, est oculus noster, per quem patrem videmus, est dextra nostra, per quam nos patri offerimus. Quo nisi intercedente, nec nobis, nec sactis, quicquam est cum Deo. Ambros. lib. de. Isaac. cap. 8.  put up our petitions, he is that Angel with the golden Censer, and much odours, that offereth up the prayers of all Saints. Apoc. 8. 3. for there is one God and one Mediator between God and Man, even the man jesus Christ. 1. Tim. 2. 5. Therefore, since there is no precept in Scripture, commands prayer to Saints, no promise that God doth allow thereof, no example to warrant the practice, it is not to be 
n Non fuit consuetum in veteri testamento, ut diceretur Sancte Abrahame, ora pronobis, sed solum. orabant homines illius temporis Deum. Bellar. l. 1. de sact bealit. c. 19 Salmeron in Tim. 2. disp. 8. §. non est, expressun in novo testamento, de inuocatione Sanctorum, quia durum id esset judaeis praecipere, Gentibus periculosum.  received.  
Further, these Saints either they be Gods or they be not. If they be Gods, who will deny them that honour? but Gods they cannot be, for there is one God jehovah, and beside him no other else. Esay 45. 5. therefore, the worship that is due and proper unto God, must not be given unto them. Esay 42. 8.  
Again, it is most evident that many are put into the roll, and registered for Saints, to be called upon, whose life was infamous, and their blessedness doubtful. So that according to the old saying, their Relics were worshipped on earth, whose souls did burn in hell: or never extant in nature, and of this sort were, S. Hippolytus, Longinus, George, Christopher, Katherine, Dominicke, Medarde, and other of the like stamp. Whose Legends were written by Infidels, or by Heretics as that of George, of Quiricus, and julitta his mother. Even by the confession of the Papists 
o Melchior Canus loc. come. l. 11 c. 6 Vugerius apud Balaeum de vitis Pontificum in Marcello 2. Cassander lib. consultationis. 1. c. 21. Baronius in notationibus ad Martyrolog. de Christophor. Aprilis 3. Vide johan. Reinoldum de Rom. Eccles. Idolatria lib. 1. c. 5. sect. 22. 23. & seq.  themselves, wherefore to conclude this point, that is a memorable place of S. Augustine, where 
p Lib. 10. Confess. cap. 42.  betaking himself unto God, he reasoneth in this sort: Whom shall I find who may reconcile me unto thee? must I go unto the Angels? with what prayer? with what assurance? many endeavouring to return unto thee, and not able by themselves (as I hear) have attempted these things and so fallen into the love of curious visions, and deserved to be deceived, for the Devil did change himself into an Angel of light. But he must be the Mediator between God and Man, who had some thing like to God, something like to man, otherwise no Mediator. From which place these Correlaryes do necessarily follow. First, that none can be Mediator between God and us, but Christ alone, because none is both God and Man, but he. Secondly, such as seek by Angels to be reconciled unto God, or have their prayers heard of God, may easily be deceived by the Devil, who being a fiend of darkness, can transform himself into an Angel of light. Thirdly, we are not to come unto God by Angels, or the spirits or souls of men: But immediately by Christ, and by him to offer up our prayers unto the Father: Wherefore not to add more testimonies of the Fathers, as 
q Contra Colliridianos lib. 2. tom. 3. haeres. 79.  Epiphanius, 
r Apolog. cap. 30.  Tertullian, justine 
s In Dialog. count. Triph.  Martyr, Chrysostome 
t Hom. 10. de penitent. & in 15. Mat. de Cananae.  and others. I end with that of the Apostle:  that we have a great high Priest, which is entered into heaven, even jesus the Son of God, let us hold fast our profession, for we have not a high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted like unto us, yet without sin. Let us therefore go boldly unto the Throne of grace, that we may receive mercy, and find grace to help in time of need. Hebr. 4. 14. 15. 16.   

Out of the deep places have I cried unto thee, O Lord: O Lord hear my voice, let thine ears attend unto the voice of my prayers.  
THere be in the original two several words, jehovah, and Adonai. jehovah is the proper name of the divine essence, which always 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was, is, and shall be. Apoc. 1. 4. and it signifieth the immutability and constancy of God, and therefore purposing to fulfil his promise made to Abraham, of delivering his seed and posterity out of bondage. Gen. 15. 16. he thus speaketh to Moses, whom he had called to that work. I appeared to 
u Shaddai Gen. 17. 1. Gen. 28. 3. & 53. 11. Graeci vertunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De nomine jehovae. Vide Galatinum de arcanis Catholicae veritatis. l. 2. cap. 10. Angelum Caninium de locis Hebraicis cap. 2. Fabrum Dodecamenon c. 1. Zanch. de attribute. l. 1. c. 13. Drusium de nomine Tetragrammato.  Abraham, to Isaac, and to jacob, by the name of Almighty God, but by my name jehovah was I not known to them. Exod. 6. 3. 8. the meaning whereof is, as if he should have said, I did manifest myself to be Almighty and All-sufficient, but in my name jehovah was I not known, that is, I did not in deed perform that which in word I had promised, for I said that I would bring them out into the land of Canaan, they did not see this, but thou shalt see it, and this title shall be a memorial unto you, even of my truth and my constancy: And hereof it is that so often in the Prophets, when either some especial mercy is promised, or extraordinary judgement threatened, there is added to it this name jehovah, the Lord hath spoken it, as Ezech. 5. 17. jeremy 31. 33. In which chapter being wholly promissory concerning the new covenant of grace and free pardon of sins, which the Church obtaineth through Christ, it is repeated three and thirty times. And so speaking of Cyrus before he was borne, whom he had appointed to be the instrument of freeing his people, and sending them home again after seventy years captivity he, assureth it in this form of words: And his victory over the King of Babylon. That thou mayest know I am jehovah: Esay 43. 1. 2. 3. Adonai another name of God, importing his Rule and Dominion over all, and his sustaining power, that he is the upholder of his, as Malach. 1. 6. craving his due honour, and in assurance of mercy unto his people. Esay 51. 22. And the Prophet here being so deeply distressed, doth not unfitly use these titles, relying for his deliverance upon the undoubted certainty of God's truth, and all-sufficient strength of his power.   

Let thine ears attend, etc.  
This is uttered to the capacity of our understanding, for in God, being a spirit. john 4. 24. there be neither the parts of a human body, as the Anthropomorphits fond imagined, neither is he subject to the passion of man's mind, 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 uttered after the manner of men, but to be understood as is beseeming God, who in his word teacheth us spiritual things in bodily terms, and showeth us invisible things by those which be visible. As his oath signifieth the immutability of his counsel. Gen. 22. 16. his anger and wrath, the hatred of evil and just revenge thereof. Psal. 2. 12. his forgetfulness or sleep, the deferring either of help or punishment. Psal. 13. 1. and Psal. 78. 65. so when eyes are attributed unto him, we are to understand his favour. Deuter. 32. 10. his mouth and speech are declarations unto us of his will. Num. 12. 8. Esay 40. 5. and so of the like: and in this place his ears attending, do teach his merciful willingness to grant our requests, who seemeth as one 
y Non audientia tantum Dei, sed obedientia quasi designatur: Saluianus de prudentia lib 2.  speaketh, not only to yield audience to the prayers of his children, but to perform a kind of obedience in waiting, to attend their supplications, as Psal. 34. 15. the eyes of the Lord are upon the righteous, and his ears are open to their cry.  

* Doctrine.  Therefore, since the Prophet doth so carefully, in so many words, so often iterated, urge this one thing, his desire of being accepted in prayer, we are to learn that: It is the greatest evil, which can befall a man in this life, if God shall refuse to hear his prayers. Wherefore as a token, yea, a threatening of his wrath, when his admonitions are rejected it is said, he will not hear, when petitions are put up unto him. Prover. 1. 28. and the like. jere. 14. 11. 12. for so long as God doth not refuse our prayer, he doth not deny 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, David breaketh forth in great joy: praised be God who hath not put back my prayer, nor his mercy from me. Psal. 66. 20. For when man's petitions ascends, God's blessings descends, he is readier to give than we to ask. And this is it which so discouraged the Israelites in their captivity, and of which they complain, and for which they mourn, that their prayers in this distressed estate, had no acceptance. Lam. 3. 44. for we have no help but from God, if he destroy who can save? And this is the reason that made David of his three offers to make the choice to fall into the hands of the Lord, who when he had wounded, could in his power, and would in his mercy, heal again. 1. Chro. 21. 13.  

* Use.  From this we may learn and understand the folly of men, who put off their repentance from day to day, as though God were bound to wait, when they would call for mercy, and must condescend if they can but say, Lord have mercy. As the thief. Luc. 23. 42. Lord remember me 
a Confessio brevis vitam atque sinit longam. ; indeed this is an example of receiving at the last, and memorable of one, that none should despair; 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 gravitate dies est sine vespera, ut Sodomitis Genes. 19 24. multis sine aurora, ut diviti. Luc. 12. 20.  hath promised that at what time so ever a man doth return, he shall be received, hath not assured the time wherein he shall return, for it may be that either God will not hear when thou dost cry for 
c Vide de bis Scotum in 4. sententiarum dist. 20.  mercy, and that lege talionis by a just law of requital, because thou didst not listen to him, calling for repentance, as Zach. 7. 13. and an example in Antiochus. 2. Machab. 9 13. or thou shalt have no list to pray, but die sottishly, as Nabal. 1. Sam. 25. 37. or no 
d Punitur hac animaduersione peccator, ut moriens obliviscatur sui, qui vivens oblitus est Dei. August. in festo Innocent. ser. 3.  mind being oppressed with extremity of pain, or fear of death, as 1. Sam. 4. 20. he that doth overslippe the opportunity of timely repentance, shall come to late, with the foolish Virgins, to crave aperi nobis Domine, open to us O Lord. Math. 25. 11. therefore let us seek the Lord while he may be found, call upon him while he is near. Esay 55. 6. and while it is called to day return. Hebr. 3. 12. 13. and live soberly and justly and godly in this 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lutherus in psal. 90. Quid habemus de tempore? praeteritum abijt, nec potest revocari, futurum nondum est, & est incertum. Quid ergo restat nobis nisi praesens, quod est momentum subitò evanescens.  now world. Tit. 2. 11. 12. For no man hath more, than the very present: for that which is passed, is not to be called again, and that which is to come, uncertain to us, whether ever it shall be ours: therefore now, now must be our care, and our charge, knowing that we all shall appear before the tribunal seat of jesus Christ, and there receive according to that we have done in this body, whether it be good or evil. 2. Cor. 5. 10.   

Out of the deeps have I called upon thee, O Lord: O Lord hear my voice, let thine ears attend to the voice of my prayers.  
THe doubling of these 
f Geminatio clamoris est sign ficatio intimae deprecationis. Alcunuis in hunc psal.  words, O Lord, O Lord, and the gradation of speech, hear my voice, and let thine ears attend, is not slenderly to be passed over: for in these is bewrayed the passionate affection of a distressed soul, striving against the temptations of the Devil, and the corruption of weak flesh, which in afflictions, and under the weight and burden of the Cross, murmureth against God, like jobs wife. job 2. 9 and intermitteth prayer, as though it were to no purpose, to call upon God to appease him being displeased. And in truth the holy Saints do oftentimes find in the extremities of trials, that their temptations are not only not lessened, but rather increased and more sharper, when they have made petition for deliverance or mitigation, and then every moment of differing comfort, seemeth a denial of help, as in David's complaints, how long? how long? Psal. 13. 1. 2. and some learned do think, that Elias did then strive with the like temptation, when he said, hear me O Lord, O Lord hear me, 1. Kings 18. 37.  
Such as do feel Gods heavy hand pressing them, sometimes 
Doctrine.  persuade themselves, that he neither seethe their miseries, nor heareth their complaints, nor remembreth to show mercy, and send deliverance. So job 16. 17. If I cry, and he answer me, yet would I not believe that he heard my voice, for he destroyeth me with a tempest, and woundeth me without a cause: for the bitterness of the present suffering distafleth the sweetness of the comfort, and the whole Church of judah in that great desolation, mentioned 2. King. 25. 4. when I cry and shout, he shutteth out my prayer. Lament. 5. 8. and Psal. 77. 8. 9 is his mercy clean gone for ever? doth his promise fail for evermore? hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? And truly of all temptations, this is one of the greatest: therefore the Wiseman Pro. 18. 14. maketh this question which is equivalent unto it, and in effect, a negation, A wounded soul, who can bear? it is too heavy a burden for the strongest shoulders. Under this, Cain despaired, Gen. 4. 13. And judas oppressed with grief, did hang himself, Math. 27. 5. and became a dreadful spectacle to the world. Acts 1. 18. And not long since 
g Totam illam historiam Epistolis aliquot complexus est: Caelius Secundus.  Francis Spira, after he had for fear denied the truth, was so deeply wounded in his conscience, that he died in great discomfort, interpreting all the sweet promises of God's mercy against himself: for a soul thus touched (without especial grace) is skilful in the own accusation.  
For the use of this doctrine, none can be more profitable, 
Use.  then to consider what medicines God hath provided against such a wound, in his word, which is the sovereign healing balm, as Psal. 107. 20. necessary to be known: for oftentimes in great sickness, and other extraordinary crosses, weak and sinful men, privy to their own offences, and fearing the just desert of them, come to this plunge. Therefore, for help in this case, first take hold of God's general promises of mercy, as, If thy sins be as red as Scarlet, I will make them as white as wool; if they were as blood, they shall be as snow. Esay 1. 18. Further, As I live, saith the Lord, I will not the death of the wicked, but that he should turn from his way and live. Ezech. 33. 11. Thus God hath promised mercy, and if it be not enough, hath 
h O faelices quorum causa jurat. Deus, O miseros sinec iuranti eredimus. Tertull. de patientia.  sworn it, that so by two things immutable, in which it is impossible he should lie, we might have strong consolation. Heb. 6. 18. Thus did Paul receive comfort, by applying the general particular to himself, and hath left an example of that heavenly Art, to the faithful for ever, in that notable speech: This is a true saying, and worthy by all means to be received, that Christ jesus came into the world to save sinners, of whom I am the greatest; notwithstanding for this cause was I received to mercy, that jesus Christ should first show on 
i 
Paulus ex persecutore Christianorun, Christi annunciator factus est: utilitas huius rei gesta haec est, quanc ipse commemorat, dicit enim ab hoc sibi veniam datam, etc. ut nemo de se desperet qui suerit magnis peccatis involutꝰ. etc. August. serm. de conversione Pauli. Vide illius insig nem de hac materid tractatum in serm. 10. de bis ipsis verbis Apost.  

Sic 

Tantus Deus.  
Tantum ut da ●et filium.  
Tantillos 

mundum    
Tales  
Gratis. 

quare    
Dilexit.      me all long suffering unto the example of them, which shall in time to come believe in him unto eternal life. 1. Tim. 1. 15. 16. for indeed he came to seek and to save that which was lost. Luc. 19 10. and calleth us with an assurance of relief. Math. 11. 28. therefore let us go with boldness unto the Throne of grace, not doubting to obtain favour in the time of need. Hebr. 4. 16.  
Secondly, consider the price by which you are redeemed, it is not gold or silver, but the precious blood of jesus Christ, a Lamb immaculate, and without spot. 1. Pet. 1. 18. whom God of especial favour gave for us, and therefore the Evangelist ᵏ uttereth this with a note of admiration and wonder, So God loved the world, that he gave his only begotten Son, that all that believe in him should not perish, but have life everlasting. joh. 3. 16. and here in appeared his love, not in that we loved him, but he loved us first, and gave himself a reconciliation for our sins. 1. john 4. 10. for then we were weak sinners and his enemies. Rom. 5. 7. 10. he will not lose them, 
l Hic est feuctus orationis Christi pro crucifixoribus, Luc. 23. 34. Aug. in psal. 93. & sanguinem quem fuderunt saevientes, biberunt credentes, & facti sunt sequentes, qui erant persequentes. Idem de S. Stephano ser. 4. Hae sunt primitiae quas Petrus Deo obsulit.  whom he hath so dearly bought; for even those are washed with that blood of Christ, which they shed, ˡ as Acts 2. 37. and therefore every Christian must grow to that resolution, that he be persuaded that neither death nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creatures shall be able to separate him from the love of God, which is in Christ jesus our Lord. Rom. 8. 38. 39  
Thirdly, set before your eyes the examples of sinners, whom God hath received into favour, as Adam resisting, and laying the imputation of his transgression upon God 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati in Deum: haec una nobiscum nata est Rhetorica.  himself. The 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dorotheus doctrina prima in Orthodoxographia.  woman whom thou gavest, hath deceived me: yet unto him never ask was preached the Gospel, that the seed of the woman should break the head of the Serpent. Gen. 3. 15. David obtaining pardon after his adultery and murder. 2. Sam. 12. 13. Manasses prayer heard, who had filled jerusalem with innocent blood, and done evil above the abominations of the Gentiles, and to anger the Lord 
o Non horruisti confitentem latronem, non Cananeam supplicantem, non lachrymantem peccatricem, non deprehensam in adulterio, non sedentem in Telonia non supplicantem Publicanum, non negantem Discipulum, non persecutorem Discipulorum, non ipsos crucifixores tuos. In odorem horum currimus. Bern. serm. 23. in Cantic. sol.  withal. 2. Chron. 33. 6. 10. 13. And Peter converted by the gracious eye of Christ looking upon him: whom he had denied, sorsworne, and banned, and cursed, that he knew him not. Luc. 22. 61. so that he went out and wept bitterly. Math. 26. 75. and so watered the dried root of faith, with a shower of 
p Oculus misericordiae, beatus oculus, calefecit cor frigidun, accendit in amorem, illuminavit, ut videat homo, seruatorem & errorem suum, Gelicidium pectoris liquesecit, & in aquas amaritudines & devotionis convertit. Georgius Wirts in Harmonia evangelii.  tears, and this acceptance of sinners is notably laid out in the Parable, where the Father, even the God of heaven, receiveth his prodigal Son, our elder brother 
q Velociter, amanter, honorificè, laetanter. Vide Nicholaum de Clemengijs, serm. de filio prodigo.  returning (as the Divines observe) speedily; for when he was a far off he ran unto him lovingly, he embraced and kissed him honourably, he put the best garment upon his back, a ring upon his finger, and shoes upon his feet, and joyfully; for than he called to eat and to be merry. Luc. 15. 20. 21. 22. 23. And these things are written for our learning, that we through patience and comfort of the Scriptures might have hope. Rom. 15. 4.   

Out of the deep places have I called unto thee, O Lord: O Lord hear my voice, let thine ears attend to the voice of my prayers.  
THere be two words, here which the Fathers 
r Gregorius Magnus in hunc locum.  have diligently examined, the one the Verb of the Preterperfect Tense, I have called. Wherein is commended unto us perseverance, that we leave not off, if at the first we be not heard; for God will be entreated, he will be compelled, he will be overcome by importunity: and this forcible 
s Tertull. in Apologetico. c. 39 Grata Deovis.  means he liketh well, when he is as it were besieged and driven into a strait by our petitions, and therefore he saith, that the Kingdom of God suffereth violence, and the violent take it by force. Math. 11. 12. The other is prayers, in the plural number, not one, but many: for if God hear not at the first, the second, or third time, yet at the last he will come gratior, quo tardior: Recompensing his slackness with the increase of his comfort.  
Therefore, we must not appoint God his time to help us, 
Doctrine.  as he in the Gospel who must needs have Christ go down now, and heal his 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lieutenant or Precedent, for the Roman Emperor who kept his garrison in Capernaum: Cuiacius in Nonell. primum.  Son. joh. 4. 47. but continue in prayer, Luc. 18. 2. A memorable example in the woman of Canaan, who would take no nay, who withstood those two great expulses and temptations, of indignity, the bread must be given to the children, not to 
u Vera fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. homil. 2. in Epist. ad Heb.  dogs, and of particularity, (he was sent to the lost sheep of the house of Israel, not to the Gentiles,) and at last obtained more (even a commendation of her faith,) than she desired, and her 
x Magna est fidei virtus, vincit invincibilem, ligat omnipotentem, deprehendit ignota comprehendit immania. Levatur ad mensam, quae se sub mensa laudabili, et provida humilitate deiecit. Chrysologus sermone 100  request. Math. 15. 28. And this is it which the Apostle calleth striving in prayers with God. Rom. 15. 30. for if we will have the blessing, we must wrestle as jacob did, and never leave our hold until we obtain. Gen. 32. 26. which is expounded by the Prophet to be with prayer and tears: one moveth, and the other compelleth. Osea 12. 4. for oftentimes he doth not give present comfort to his dear children, and that either because he would keep them in spiritual health, as Paul after his taking up into the third heaven, had a minister of Satan to buffet him, and though he prayed thrice often and earnestly to be delivered, yet could not obtain, but only had this answer, My grace is 
y August. tract. 73. in evang. johannis.  sufficient. 2. Cor. 12. 9 Non facit voluntatem, ut faciat sanit atem, or that when it cometh we might know, and so acknowledge that it is not ours, but his, as the Israelites do. Psal. 124. 1. or to make trial of their constancy, as he did Abraham, when he was even at the very act of sacrificing his Son Isaac, before the Lord showed any the least suspicion of his 
z Mortuus videbatur pater quodammodo, mortuus iam filius, uterque vitam voce Angeli recipit: Nissenus in oratione habita in funere Pulcheriae.  deliverance. Gen. 22. 11. 12. or to kindle their zeal in prayer, as it was with Moses at the brink of the red Sea, inter gladios & fructus. Exod. 14. 9 oftentimes the door is shut, that we might be enforced to knock the 
a Chrysost. hom. 24. in 7. Matth.  louder. Math. 7. 7. or to increase their joy, so was it more for the honour of the three children, to be kept in the fire, then to have been kept from it. Dan. 3. 27. Therefore to conclude, a 
b Qui vult Deo servire, oportet eum credere invisibilia, sperare dilata, amare Deum se contrarium ostendentem, & in finem perseverare Lutherus.  Christian must believe things unseen, hope for things delayed, love God although he seem to deal as an enemy, and persevere unto the end. For the afflictions which God sendeth, they be the rods of a father correcting, not the sword of a judge punishing. 1. Cor. 11. 32.  

* Use.  Seeing such is the comfortable issue, and prevailing power of constant prayer, and we so weak to continue in the same, for even he that made offer to die for Christ, could not watch with him one hour. Math. 26. 40. 43. and most men in all holy actions are not unlike the new moon, which shineth in the first part of the night, and leaveth the rest in darkness, make fair onsets at the first, but soon glue over: therefore the best use of this doctrine is to consider a few motives which may strengthen our fainting spirits in the performance of this duty: as amongst many, these.  
First, the Commandment, as that to the Church of Thiatira, commended for her love, and service, and faith, and works, 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 deny but commend his gifts, that we should ask great things 
c Si non statim exaudit Deus, ad horam, non contemnit querente, sed excitat petentem. Aug. tract. 6. in 1. Epist. johan.  earnestly.  
Secondly, the practice of the faithful, who at the last finds desired success, as joseph after many years is delivered out of prison. Gen. 41. 14. even in his appointed time. Psal. 105. 19 Israel long groaneth under the burden of Egypt 430. years, crieth unto the Lord and obtaineth freedom. Exod. 12. 41. therefore as the eyes of a servant wait upon his Master, and the eyes of a maiden upon her Mistress, so let our souls wait until the Lord will have mercy. Psal. 123. 2.  
Thirdly, and lastly, the reward is to be considered, of which it is said, that he that continueth unto the end shall be saved. Math. 10. 22. and this obtaineth the desire. Luc. 11. 8. so Marie Magdalena while she standeth weeping 
d Magdalena cursu & recursis voce & ciulatis Dominum suum, quem sublatuins credidit, ardentissime quarit, & invenit quem quaesivit anima cius. Quaeramus & nos Christum ex fide, astabit nobis, licet non illico euni agnoverimꝰ, praesentissimus. Georgius Wirth in Harmon. Euangel. A monumento domini recedentibus Discipulis non recedebat, ergo sola vidit, quae remanserat, ut quaereret, quia nimirum virtus boni operis est perseverantia. Gregorias Magnus hom. in evang. 25.  at the sepulchre, and continueth, findeth that which she sought. john 20. 11. and in deed without this perseverance, no virtue is crowned. Many run, but one getteth the garland, he that continueth and cometh to the Goal: therefore, let us take the rule of the Apostle, so to run that we may 
e S. Paul alludeth to those Games, which were yearly celebrated no the neck of 〈◊〉 or Isthmos, where upon Corinth was situated, and therefore well known to this people.  obtain. 1. Cor. 9 24. and never despair of mercy; for he that commandeth the duty, hath promised the reward. Therefore are they conjoined, seek and ye shall find, ask and ye shall have, knock and it shall be opened unto you. Math. cap. 7. vers. 7.   

Let thine ears attend unto the voice of my prayer.  
The word here translated prayer, is of special force, for it doth not signify simply a prayer, but a prayer for grace, for pardon, and forgiveness of sin, as in the supplication of Solomon. 1. Kings 8. 30. jere. 3. 21. and else where; so that it concludeth a secret confessing and acknowledging, that it was sin which had plunged him in this depth.  
It is man's wickedness, therefore which procureth God's judgements. It is said of Sodom that their sin cried to heaven. Then the Lord reigned from the Lord from heaven, fire and brimstone. Gen. 19 24. a strange punishment for a strange offence, and yet answerable unto the same, as the Fathers have observed. Heat of fire revenging the heat, and the stinch of 
f Cum carnis scelera punire decrevit Deus, in ipsa quatitate ultionis, notavit maculam criminis, qui itaque ad perversa desideria, ex carnis faetore arserant, dignum fuit ut simul igne & sulphur perirent. Sulphur quip faetorem, & ignis ardorem. Gregor. Magnus' Moral. lib. 14. cap. 10. & Alcuinus in quaestionibus in Genesin.  brimstone, the filthiness of their lust. God made Siloh desolate, but showeth the reason, it was for the sins of the inhabitants. jere. 7. 12.  
God threatened the house of Elie, in most fearful manner; it was caused, for that he saw his sons ran into a slander, and he stayed them not. 1. Sam. 3. 13. The Gentiles were delivered up into a reprobate mind, to do those things that 
* Doctrine.  were not convenient, not to regard themselves; a due revenge, for they regarded not to know 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  God. Rom. 1. 28. And not to stand longer in confirmation of a point so apparent, for none is ignorant, that the evil of sin bringeth the evil of punishment, and as the one increaseth, so doth the other: and therefore, in the dreadful Catalogue after the enumeration of many and great judgements, if men go on so stubbornly, the Lord hath in store his four sevens of plagues, and after them an endless number, to power upon the disobedient. Levit. 26. 21. 24. and never cease until they be destroyed, and clean rooted out. Deut. 28. 45. 63. therefore. Psal. 32. 10. many sorrows shall come to the wicked, where it is worthy the noting, that the punishment is in the plural number, the 
h Multa flagella sunt improbo. Use.  person in the singular.  
First, let this be an admonition unto us, carefully to avoid sin: for such is the subtlety of our adversary in seducing, such is our weakness in resisting, that he will soon bring us from one offence, to many, from the lighter (if any can be light, which is committed against the infinite and eternal God) unto the greater. And this is apparent, not only in the wicked, as Cain, in whom when the grief of the acceptance of his brother's 
i Which he perceived by a visible sign, of fire descending from heaven up on it. Paulus Phagius in Paraphrasi Chaldaica super Genesin. And this God used as a token of acceptance. 1. Chron. 21. 26. And hence is that form of prayer used by the proverb, Psal. 20. 3. Odoretur omnia munera tua, & holocaustum tuum in cinerem redigat.  sacrifice was settled in his heart, it brought forth wrath: wrath desire of revenge: this desire a plotting of means how to effect it, and so never ceased, until he had imbrued his hands in innocent blood. Gen. 4. 4. 18. but even in Gods dear children.  
For David walking daily upon the top of his house, his eyes (the first instruments of lusts) behold the beauty of a woman, his heart desireth, his tongue craveth, and his body committeth uncleanness. 2. Sam. 11. 2. 3. 4. Sic venit, vidit, victus est. If such a Cedar were so soon shaken, how shall the Reeds be able to stand against the tempest? Wherefore let us take that caveat of the Apostle: Be sober and watch, for your adversary the Devil goeth about like a roaring Lion, seeking whom he may 
k Deseribitur Diabolus a potentia quod Leo, ab odio & ira quod rugiens, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obambulat, a saevitia, quaerit quem divoret. Stigelius in 3. part. locorum come. Melanch. titulo de cruse & calamitatibus.  devour, 1. Pet. 5. 7. 8. And withstand him at the first. Ephes. 4. 17. and avoid all occasions: for blessed is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sit in the seat 
l Est bic Psalmus quasi Epistola dedicatoria Spirit. Sanct. ad lectionem Scripturae hortantis.  of the scornful. Psal. 1. 1. 2.  
Secondly, by this also we are taught what a fearful thing it is, to fall into the hands of God by displeasing him, for he is slow to anger, but great in power, and who can stand before his wrath? Nahum. 1. 3. 6. the fierceness whereof appeareth; In the generality of his punishment; for so all flesh perished in the flood, because all flesh had corrupted their ways. Gen. 7. 23. In the sharpness and extremity thereof; so johoram who would by no means be reform, was at the last strooken incurably, so that after the end of two years, his guts fell out, and he died of sore diseases. 2. Chron. 21. 19  
In the speedy and swift execution: so while the word was in nebucadnezar's mouth, vaunting of himself, he was deprived of understanding, thrust out to live among the beasts. Dan. 4. 30. and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amens & insanus factus, non conversus in bestiam, sed bestiarum socius. Vide Pierium in Hieroglyphicis l. 9 Hunc Strabo vocat. lib. 15. Geographiae suae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hunc Regem è Graecis praeter Strabonem nulbis nominat Casaubonus in Strabonem.  in the multitude of his instruments, by which he taketh vengeance of the disobedient. Angels Psal. 78. 49. Men. jer. 13. 14. Brute beasts. 2. Kings 17. 25. The elements of the world: water choked Pharaoh. Exod. 14. 28. the air fought against the Cananits. josua 10. 11. The fire consumed Ahazias messengers. 2. Kings 1. 10. The earth swalloweth up Corah, Dathan, and Abiram. Num. 16. 32. Besides sickness wasted Herod. Acts 12. 23. Hunger pined the rebellious Israelites, so that the tender woman eat her children of a span long. Lament. 4. 5. 10. The sword is the revenger of the covenant. Levit. 25. 26. And these or the like judgements, none can escape. Psal. 139. 15. Therefore let us take the admonition from the Lords own mouth. O consider this, you that forget God, lest I tear you in pieces, and there be none that can 
n Piae matris haec verba sunt, nam nos non tradit judicio Deus, sed tanquam suasione & admonitione corrigi debent, metu coercet & continet. Chrysost. in illum locum.  deliver you. Psal. 50. 22.   

If thou, O Lord, straightly markest iniquity, O Lord, who shall stand? but mercy is with thee, that thou mayest be feared.  
IN these words are set down two reasons of David's earnest prayer, the first taken from the consideration of sin in himself and others: the second from the respect of God's mercy. In the sin the points: first, the quality of it, (Iniquity.) Secondly, the subject (all:) therefore who shall stand by way of interrogation, including a negative, that none can stand. Thirdly, the effect, even the revenging wrath of God, If he should mark it straightly. In the mercy also there be three branches: first, a free gift without desert (mercy:) second, where it is, not in man but God (with thee:) the third, the end thereof why it is bestowed, that thou mayest be feared.   

If thou, O Lord, straightly markest iniquity.  
There is in this place a secret preoccupation, for either God who knoweth all our secrets, or else our own conscience might object in this sort, Thou art a sinner, and therefore deservedly cast into these extremities, how therefore should God hear thee? nay, why rather should he not consume thee in his displeasure? for this marking here spoken off, is to be understood according to the rule of God's justice, and that both in respect of the judgement, and the punishment. Of judgement, wherein our sins and offences are examined according to the prescript of the law, to which no flesh, in regard of natural corruption, can be answerable: of punishment, when God doth lay men's sins to their charge, and according to his justice afflict them; for before him all men are offenders and guilty, and bound to suffer the punishment of their transgressions. To this the Prophet answereth, first, by a concession, acknowledging, if God would deal summo iure, according to rigour and strictly, that then none could be saved; if thou straightly markest iviquitie, O Lord who can stand? Secondly, by a correction of speech; but with thee is mercy: that is, thou dost not in extremity weigh our sins, but pardon them, for thy rich mercy in Christ. For never any of the Fathers or patriarchs, found God's favour, but in the promised seed. Gen. 3. 75. and therefore Daniel entreateth it for the Lords 
o Messiam promissum, quem fecit Deus Dominun & Christum Act. 2. 36. codem argumento utitur Ecclesia psal. 80. 15. 16. Polanus in illum locum Danielis.  sake, in the distressed time of captivity. Dan. 9 17.  

* Doctrine.  Sin, and the conscience of sin, hindereth our prayers: conscience of sin, that knowing our own guiltiness, we dare not present ourselves before God, for as Bernard truly 
p Duobus modis impeditur oratio peccatoris, vel nulla, vel nimia luce, nulla luce illustratur, qui peccata sua nec videt, nec confitetur: nimia luce obruitur, qui ea tanta videt, ut de indulgetia desperet, horum neuter orat, etc. jusententijs.  speaketh, the prayers of a sinner, are hindered two ways, vel nulla, vel nimia luce, by too much light, when he is overwhelmed and dusted with the sight of his offences, and beholdeth them so great, that he despaireth of mercy and pardon: so was it with Cain, when arraigned and convicted, he crieth out, My sin is greater than can be forgiven. Gen. 4. 13. And with judas, when he saw what he had done in betraying of innocent blood, he went and hanged himself. Math. 27. 5. By no light, when a man doth neither know nor acknowledge his sins, and therefore is not a suitor for favour. Such a one was the Pharisie in the Gospel, blinded with the love of himself, who beginneth with his gloria patri, in fleede of a miserere: and seethe no faults in himself, but thinketh that God was beholden 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilius Isauriensis sermon. de Pharisaeo & Publicano.  to him. Luc. 18. vers. 13. and such call not upon God. Psal. 53. 4. Sin, when men guilty to themselves do imagine that the Lord will not respect them, for he heareth not sinners. john 9 31. such as be profane, and run into all kind of wickedness without remorse, and indeed their prayers are abomination. Proverb. 28. 9 and of such doth God speak: When you shall stretch out your hands, I will hide mine eyes from you, and though ye make many prayers, I will not hear: adding the reason, For your hands are full of blood. Esay 1. 15. Therefore shall you observe it in the Scripture, that the faithful always before they power forth their hearts unto God in petitions, they humbly confess their sins and unworthiness, as jacob. Gen. 32. 11. I am not worthy of the least of all thy mercies, and all the truth which thou hast showed unto thy servant, etc. then, I pray thee, deliver me from the hand of my brother, from the hand of Esau, for I fear him. And Daniel the 9 5. we have sinned, we have committed iniquity, and have done wickedly, yea we have rebelled and departed from thy precepts, and from thy judgements. And Vers. 8. O Lord, unto us appertaineth open shame, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee. Then afterward Ver. 16. 17. the request: O Lord, according to all thy righteousness, I beseech thee let thine anger and thy wrath be turned away, and now hear the prayer of thy servant, and his supplication, and cause thy face to shine upon the sanctuary, that lieth waste for the lords sake, etc. And Ezra in most passionate manner expressed in action and speech, rend his garments, fell upon his knees, and spread his hands unto the Lord, and said, O my God, I am confounded and ashamed to lift up mine eyes to thee, for our iniquities are increased on our head, and our trespass is grown up unto the heavens. Ezra 9 5. 6.  
Therefore let us draw near (unto God) with true hearts, 
Use.  in assurance of faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water. Hebr. 10. 22. Now there be, as we heard, two hindrances of our prayers, no light, no feeling, hardness: and to 〈◊〉 light, over great tenderness, both dangerous, therefore the best application of this doctrine is to know the remedy of them. Wherefore against hardness and insensibleness, as most 
r Bernardus de 〈◊〉 duobus Discipulis euntibus in Emaus.  effectual, First, instance and earnestness in prayer: so the Disciples constrained Christ, Abide with us, for it is towards night, and the day is far spent, and he went in to tarry with them. Luc. 24. 29. Thus David after 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dydimus.  his fall, Create in me a clean heart, renew a right spirit, restore to me the joy of thy salvation. Psal. 51. 10. 11. 12.  
Secondly, ready obedience to the first motions of God in thee, of which the Apostle, Quench not the spirit. 1. Thes. 5. 19  
Thirdly, the reading of the Scriptures, and in this exercise add an often lifting up of the eyes, of thy body and mind, with a humble sight unto God, desiring his enlightening grace: which kind of prayers, the fathers 
t Eiaculationes de his Augustinus in Epistola 121. ad Probam.  called dartings: for being sent from a religious soul, they fly swiftly, and pierce God's heart, that he may show mercy, as in jostah. 2. Chron. 34. 27.  
Fourthly, the reverent attendance to the public ministery, for this is God's ordinance, to bring men from darkness to light, and from the power of Satan unto himself. Acts 26. 18. and his power to salvation. Rom. 1. 16. So at john's sermons, the Publicans, the People, the Soldiers, (three sorts at once, hardest to be converted) when they heard of the Axe laid to the root of the trees, and of hewing down and casting into the fire, they cried out, What shall we do then? Luc. 3. 10. and while Peter preached, the hearts of those jews were wounded, who before were so hard, that they crucified the Lord of life; and three thousand of them were added 
u Nunquam caret suo fructu verbi predicatio, vis compunctionis poros cordis aperit, & pennas virtutum fundit cumque se studiosa meus, de pigra vetustate redarguit, alacri movitate iwenescit. Gregor. Mor. l. 31. c. 18.  to the Church. Acts 2. 37. 41.  
Fiftly, the meditation of the sweetness of God's mercies, and the sharpness of his judgements; for as the yellowest wax by lying long in the Sun and the Air, is turned white: so that soul which is ever set, as in the sight of God, can not but be altered. This effect had it in David. 1. Chron. 17. 16. and with Ezra 9 2. And Nazianzene 
x Orat. de Pace.  reporteth, that when he found himself carried away with the delight of the world, than he took into his hands and red the doleful and heavy mournings of jeremy: and protesteth that his eyes did gush out with tears, his tongue was stayed from speech: he lamented with the distressed jews, and beheld their calamities, as present before his eyes, and so became settled to his former estate again.  
Sixtly, add to all these repentant tears, let thy eyes be as the fish ponds of Hesbon, ever full with water: this enforceth God to mercy, and it is that violence which he well liketh. So the Father in the Gospel weeping, obtained. Mar. 9 24. 25. 27. And at Ezechias tears, when the sobs of his heart broke off the words of his mouth, and left his prayers unperfect, the sentence of death was reversed, certain life and number of years granted, and more bestowed than was demanded. Esay 58. 5. For our God is faithful and will never suffer us to be tempted above that it will please him to make us able to bear, and with the temptation grant a comfortable issue. 1. Cor. 10. 13.  
Against the second, nimia lux, which is discouragement and despair, if the greatness of thy sins do affright thee, know where sin aboundeth, grace superaboundeth. Rom. 5. 20. If they be as red as crimson, and like unto blood, they shall be made as white as wool and snow. Esay 1. 18. If thou fearest the multitude thereof, oppose the number of God's mercies, to the number of thy transgressions? hast you wickedness, sins and iniquities? he hath forgiveness, covering and not imputing. Psal. 32. 1. 2. And the blood of Christ his Son, doth purge us from all sin. 1. john 1. 7. And therefore, it pleased the Father that in him should all fullness dwell, to reconcile to himself, and set at peace by the blood of his Cross, the things in heaven, and the things in earth. Coloss. 1. 19 What wound is there, that the Almighty cannot heal? Sic misericors est, & bonus Deus ut omnipotens & infinitus, God is 
y Fulgentius Epist. 7. ad Venantiam.  so good and merciful, as he is Almighty and infinite: but the mercy of the Almighty cannot be overcome, and the goodness of the infinite hath no end. Dost thou stand in doubt of his gracious will towards thee? why, his will is that all men might come to the knowledge of the truth, that so they might be saved. 1. Tim. 2. 4. neither will he the death of a sinner, but rather that they should return and so live; and this hath he assured by his oath. Ezech. 33. 11. And when he is enforced and striketh, yet doth he not deal with us according to our sins, neither reward us according to our offences, but as a father doth pity his children, so doth he us. Psal. 103. 10. 13. whetting the sword of his justice, in the oil of 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euagrius lib. 4. cap. 6. Nicephorus l. 17. c. 3  his mercy.  
And further, set before thy eyes as visible testimonies, the examples of the greatest sinners, obtaining the greatest mercies at God's hands: he made Matthew a Publican an Evangelist: Marry Magdalene a harlot, an Apostle to the Apostles: the thief upon the Cross, a possessor of Paradise: Paul a persecutor, a preacher, and he confirmed Peter, denying him, forswearing, banning, and cursing, that he knew him not most lovingly in his Apostleship, and all these and the like, they are examples to all for time to come, that shall believe in Christ. 1. Tim. 1. 17. Lastly, if the weight of the Cross and afflictions do press thee down, and thereby thou conceivest God to be angry with thee: well know that so he hath exercised his dearest Saints. job is disposlessed of all, children, servants, goods, health, comfort, and complaineth that the Lord had written bitter things against him, and pursued him like an enemy. job 10. 17. 18. Great Eliah is so distressed, that he wisheth death, complayining under his juniper tree. 1. Kings 19 9 And David a man according to Gods own heart, findeth a heap of miseries in his house, good mementoes of his sin. 1. Sam. 12. 10. etc. and this made him confess, that it was profitable for him that he was afflicted: for before he was troubled, he went wrong, but after, he kept God's commandments. Psal. 119. v. 71. Why then as the Prophet speaketh, is the living man sorrowful, in suffering for his sins? Lament. 3. 39 Our corrupt flesh standeth in need of such salt to abate the rankness thereof, and these things are written for our learning, that we through patience and hope of the Scriptures might have comfort. Rom. 15. 4.  
Secondly, the second use is general, Let us therefore have grace, whereby we may so serve God, that we may please him with reverence and fear. Hebr. 12. 28. For as S. Austen 
a Tractatu 9 in primam johannis Epistolam.  partly said, fear is like the needle which maketh the entrance and draweth after it the thread of all other virtues. joseph maketh it a reason of his equity. Gen. 42. 18. and it is the cause of that mercy, which the midwives showed to the children of the Israelites. Exod. 1. 17. Therefore godliness and fear go together, as it is said of job, Cap. 1. 1. that he was just, feared God, and eschewed evil: and the same noted in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Simeon. Luc. 2. 25. And as motives hereunto, set God always before thine eyes, unto whom all things are naked. Hebr. 4. 13. and beholdeth thy thoughts, and heareth thy words. Psal. 139. 3. If this will not serve, then consider him judging, rewarding, and punishing. Therefore it is the Wiseman's inference, Fear God and keep his commandments; for he shall call every work, and every secret thing to judgement, whether it be good or evil. Eccl. 12. 14. And the Apostles confession, We covet that both dwelling at home, and removing from home, we may be acceptable unto him: for we must all appear before the judgement seat of Christ, that every man may receive the things in his body, according to that he hath done, whether it be good or evil. 2. Cor. 5. 10.   

If thou Lord markest iniquity?  
The holy Ghost useth here very significant words; for the original translated, to mark, is to keep carefully and with diligence, that nothing escape: as in that speech of our Saviour Christ, Blessed are they that hear the word of God and keep it. Luc. 11. 28. That is, do not suffer it to slip from them. So it is said of jacob, that he marked joseph's sayings concerning his dreams. Gen. 37. 11. Therefore it includeth thus much, that God doth not only behold and know our evil deeds, but keep them in mind, and will in his time also take vengeance of them, as he telleth the hypocrite, who took the advantage of his patience, and misinterpreted his long suffering, when he was partaker with the adulterer, ran with the thief, slandered his own mother's son, and thought God like himself, because he held his peace: but I will set all these things in order before the. Psal. 50. 21. And the word Englished, iniquity, being of the plural number, implieth both the greatness and the number of sins.  
So this being David's confession, whereby he is moved to 
Doctrine.  sue for pardon and forgiveness, teacheth us,  
That the most holy in earth compassed with flesh and blood, living in this vale of misery, and place of temptation, are not only infected with the stains of infirmity, but overtaken even with many and great offences, with gross transgressions. Righteous Lot is twice drunk, committed incest with his own daughters: and after those facts the holy Ghost never maketh mention of him, as of the other patriarchs, but burieth 
c Lutherus in 19 caput Genescos.  him in his tears. Gen. 19 35.  
Aaron who had seen God's wonders in Egypt, of mercy and justice, who walked through the red Sea, heard the Lord speak from heaven, not many days after maketh a molten Calf, buildeth an Altar before it, and proclaimeth a holy day, and offereth sacrifice as unto 
d Quinto die mensis tertij, data lex, decimo septimo quarti adorant vitulum Israelitae.  the Lord. Exod. 32. 5. 6. which one example lively expresseth our inbred corruption, and proneness to all sin: Moses that great Prophet distrusteth, at the waters of strife, Num. 20. 12. Solomon in age, after so long experience of God's mercies, and endued with so many benefits of admirable wisdom, infinite riches, exceeding honour falleth away, and buildeth high places for the abominations of his strange wives, and burnt incense, and offered to their Gods. 1. Kings 11. 4. 7. 8. Ezechias whose praise is so honourable in Scripture, in stead of being thankful waxeth proud, and rendereth not according to the reward. 2. Chron. 32. 25. These and a thousand such like examples, are evident and pregnant testimonies, convincing how easy we are to be seduced, weak to work, and unable to resist; for 
e Generalis est humano generi triplex miseria, etc. Nam & faciles sumus ad seducendum, debiles ad operandum, frogiles ad resistendum, etc. Bernard. serm. 7. de Aduentu.  if we would discern between good and evil, we are deceived; if we endeavour to do good, we faint; if to resist evil, we are overcome: for the frame of man's heart is only evil continually. Gen. 6. 5. and therefore it is not in him to direct his own ways. jere. 10. 23. But in many things as the Apostle saith (not excepting himself) we sin all, james 3. 2. neither are we fit to think a good thought, much less to do a good deed. 2. Cor. 3. 5. But if there be any, it is God who worketh both the will and the deed, according to his good pleasure. Philip. 2. 13.  
First, therefore no man is to be taken for an absolute pattern 
Use.  of life, for there is none just in the earth that doth good, and sinneth not. Eccles. 7. 21. That Zacharie who is said to walk in all the commandments of God, distrusteth the promise, and hat his 
f In ipso tempore placationis offendit: Vocen cum vocem percipit, amittit. Tacult pater vocis. Chrysologus, serm. 86. & 88  mouth closed up until the time of performance. Luke 1. 20. None is wise without error, Eliah is deceived and reproved, he was not alone, there was seven thousand in Israel, who had not bowed their knees to Baal. 1. Kings 19 10. Therefore, in the case of imitation, the great Apostle speaketh of himself, conditionally with an exception: be ye followers of me, as I am of Christ. 1. Cor. 11. 2. of Christ absolutely, be ye followers of Christ as beloved children. Ephes. 5. 1. for as he was the perfect price of our redemption, so is he the unspotted example of our life: therefore, we must listen to that his speech, Discite à me, learn of me. Math. 11. 29.  
Secondly, Quia patres instruunt non modo cum docent, sed & cum errant, as Ambrose speaketh, lib. 1. de Abrahamo c. 6. The Fathers are our instructors, not only by their doctrines, but also by their errors: and 
g Justi supplantatio mihi cautela. justi naufragium, sit peccatori stabilior portus. Chrysost. in Psalm. 51.  the fall of the great ones, is the fear of the lesser. Let us learn hereby humility and wariness, to keep our hearts diligently. Prover. 4. 23. that an evil thought lodge not with us all night. jeremy 4. 14. And set a watch before our lips. Psal. 41. 3. That no corrupt speech come from our mouths. Coloss. 3. 8. And in the whole course of our lives walk warily, redeeming the time. Ephes. 5. 15. and so work forth our salvation in fear and trembling. Philip. 2. 12. For as Austen 
h Homilia. 23.  truly speaketh, there is no sin that any man hath committed, which every man may not fall into, if he do not direct and govern, of whom man was first made; therefore we have ever need of that prayer, Teach me thy ways O Lord, and I will walk in thy truth, knit my heart unto thee that I may fear thy name. Psal. 86. 11.  
Thirdly, let us not murmur or be impatient under the rod of afflictions: but acknowledge that our crooked nature requireth such corrections. This Daniel confessed, we have sinned, we have transgressed, and to us belongeth nothing but shame and confusion of face. Dan. 9 8. I will bear, saith Micah, cap. 7. 9 the wrath of the Lord, because I have sinned against him. And this made Eli so patiented at the dreadful news, concerning his house and posterity, when he said it is the Lord, let him do what pleaseth him. 1. Sam. 3. 18. And that of Mauritius the Emperor 
i Zonara's Annalium tom. 3. Cedrenus & Glycas Annalium. lib. 4.  is memorable, who when he was dispossessed of his Throne, by his servant Phocas, at the death of his five Sons who might have succeeded, and his self ready to follow in the same way, in humble submission to the divine providence, uttered that of the Prophet. Psal. 119. 37. Just art thou O Lord, and righteous are all thy judgements: and thus ought we to learn to submit ourselves under God's hand. 1. Pet. 5. 6. for we have had the fathers of our bodies, which corrected us, and we gave them reverence: should we not much rather be in subjection unto the Father of spirits, that we might live? Hebr. 12. 9 Therefore, let us apply that to ourselves, that Eliphas doth advise job in all his extremities; Blessed is the man whom God correcteth, therefore refuse not thou the chastising of the Almighty. job 5. 17. Who shall stand? This interrogation is equivalent to a negation, that none can stand; but this manner of speech is more forcible, it is a kind of arraignment, it worketh vehement passions in the mind, therefore so often used in Scripture.  
As God unto Adam, ubi es? where art thou? what hast thou done? hast thou eaten of the forbidden fruit? Genes. 3. 9 10. 11. And to the wicked one, Why takest thou my words in thy mouth, whereas thou hatest to be reform? Psal. 50. 16. And it is noted by Plutarch, that 
k In Ciceronem.  when Tully made his Oration for Ligarius, who had taken arms against Caesar, and urged the matter with his often and continual interrogations, that he changed his colour, as often as the other his speech; and was so affected that the supplications which he held, sell out of his hand, and he pardoned his enemy, though before he was otherwise resolved.  
But what should I seek proofs? It is most excellent of Paul, that when he pleaded for himself, and challenged King Agrippa, with this question: Believest thou the Prophets? he so wrought upon his affections, that he could not contain, but acknowledged that he was almost persuaded to 
l Tantam ex Spirit. Sanct. victricem sapientiae gratiam habe●at, ut ipse iam judaeorum Rex Agrippa diceret, parum ab est quin me fecetis Christianum. Cyrillus Cateches. 17.  be a Christian. Acts 26. 27. 28. And so in this place it is more to say, Who can stand? then, none can stand, though all one in sense and meaning: for it is a challenge to all men generally, and to every one in particular, if any dare stand forth and plead not guilty. Wherefore it is thus much as if he should have said, O Lord I have sued unto thee for mercy and pardon; for all men are defiled with sin, and can bring nothing into thy sight but their uncleanness: and therefore if thou shouldest execute thy wrath in justice, as thou mightest, none could undergo the same, but must needs be consumed. And indeed it is one thing to please ourselves, either in our own conceit, or through the bewitching flatteries of other men; and another to stand at God's judgement seat. So it is reported of Arsenius, that lying upon his deathbed three days together, much cast down and affrighted, he answered his friends, who loved him for his comfort, that he needs not to fear, since he had led such a holy and unspotted life: In truth I fear, for 
m Lutherus in hunc Psalmum.  God's judgements are not as mens.  
Then let us learn from hence, That all are sinners and do 
Doctrine.  stand in state of condemnation, if God should deal with us according to his justice: it is the acknowledgement of the great King, there is no man that sinneth not. 1. Kings 8. 46. And of the great Apostle concerning himself as well as others, And we also were children of wrath by nature. Ephe. 2. 1. 2. 3. And the great Prophet, To us belongeth nothing but shame and confusion of face. Dan. 9 8. Therefore, Enoch taken up to heaven, Abraham the father of the faithful, David a man according to Gods own heart, and the rest of the holy and great patriarchs, obtain no mercy, but from grace, and are no otherwise saved then the thief upon the Cross, apprehending Christ by faith. Hebr. 11. 5. Rom. 4. 3. Psal. 32. 1. 2. Wherefore the Apostle setteth down Scalam coeli, the ladder by which we ascend to heaven in this sort, that our salvation cometh from God's mercy, his mercy from his love, his love from his goodness. Tit. 3. 5. all this positively, and exclusively, not from our works: and therefore saith the beloved Disciple. 1. john 2. 1. If any man sin, as S. Augustine 
n Tractatu primo. In 1. Epistol. Johannis.  doth very religiously weigh his words, we have, including himself as well as the meanest Christian; not ye have, and him, not me: an advocate; and both himself and all others, him: for there is none other name under heaven given unto men, whereby they can be saved, but only the name of JESUS. Acts 4. 12.  
First, this is an admonition unto humility; for as the 
Use.  Moon receiveth from the Sun 
o Vitellius lib. 4. Problem. 69. 70.  her light, according to her sundry aspects unto it, and so appeareth unto us increasing, full, and waning: so we from Christ do receive all blessings, of his fullness. joh. 1. 16. His is, plenitudo fontis, always giving: we, plenitudo vasis, always from him receiving, for he is made unto us sinful, justification; Condemned, Redemption; Foolish, Wisdom; unclean and corrupt, Sanctification, that whosoever will rejoice, may rejoice in the Lord. 1. Cor. 1. 30. 31. and ever stand aloof, and with a cast down countenance, pray for mercy and pardon. Luc. 18. 13.  
Secondly, let this teach us with patience, to submit ourselves to the hand of God, for he doth chastise to correct us, and correct to save us, not dealing according to our sins, nor rewarding according to our iniquity. Psal. 103. 10. Therefore Micah, 7. 9 acknowledgeth, he will bear the wrath of the Lord, because he had sinned against him: and when Zedechias the last bough of the goodly tree was cut off, to which the Kingdom of juda was resembled, and nothing left but a stub. Esay 53. 2. the Church acknowledgeth in respect of all the calamities, than overflowing, that the Lord was righteous, for she had rebelled. Lam. 1. 18. God never punisheth the evil, but justly, nor chastiseth his children but in mercy. 1. Cor. 11. 31. And therefore let us rely upon his love, from which nothing can separate us Rom. 8. 36.   

But mercy is with thee, that thou mayest be feared.  
Now the Prophet showeth the remedy of the former wound, a comfort against that mournful complaint, for fear of deserved punishment. Therefore this adversative word, (but) maketh an opposition between mercy and misery; for man considered in himself, even the most holy, can not stand, and therefore hath need of supporting mercy, that he be not utterly cast down: so the Church acknowledgeth it is the Lords mercy, that we are not consumed, for his mercies fail not. Lam. 3. 22. And the Hebrew word here used, properly signifieth pardon and forgiveness, as in Moses prayer. Exod. 24. 9 and jere. 33. 8. and Psal. 103. 3. And the Apostle having a reference to these and the like places, speaking of the benefits of Christ, purchased unto the faithful, by his obedience doth translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely pardoning. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Coloss. 2. 13. And hereof it is that God among many other titles full of comfort, is styled (if we should English it, word for word) the God of forgivenesses. Nehemiah 9 17. As in the second of the Corinth's, cap. 1. 3. the Father of mercies: where in both places the plural number signifieth abundance. And the form and manner of speech used, is remarkable; for having said before, if thou O Lord shouldest mark what is done amiss, who shall stand? he doth not now add, thou dost not mark, but with thee is mercy. For there may be found Magistrates and Governors, who do not mark the offences of the people; but this cometh from some disease of the mind, when they neither have a hatred to sin, nor a love of virtue, to repress the one, or advance the other. And this was in Eli. 1. Sam. 3. 11. 12. 13. For the wrath of God is turned away, when the offender is punished, as the charge is given. When the Israelites had defiled themselves with the Moabites, both by corporal fornication in the body, and spiritual committing Idolatry. Num. 25. 4. The meaning of which place is not the same, which is commonly received, but that Moses should call together the Heads and Governors of the people, and after due examination and conviction, punish those who should appear to have transgressed, as the Chaldee Paraphrase 
p Tolle omnes Principes & judica, & occide cum qui reus est. etc. Vide Paulum Phagium in cum locum.  doth expound it: so that David here doth not mean either such an oversight, or corruption, as is incident to man, but acknowledgeth an undeserved mercy in God, whose property is to have pity. Wisdom 11. 22. So that it is not so natural to the Sun to 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nilus.  shine, as to God to pardon. From hence then we may observe a doctrine worth our remembrance: for the Scripture as Chrysostome 
r Hom. 21. in Genesin.  speaketh, containeth in it great treasure, so there be any that will search and can find it out; and therefore no word or circumstance in the same is to be neglected.  
The godly neither do, nor can look to avoid destruction 
Doctrine.  by any other means, but only by the free and undeserved favour of God, appealing from his justice unto his mercy, craving pardon; for herein is perfect deliverance. So Daniel. 9 5. 6. 7. 8. acknowledgeth, We have sinned, we have transgressed, and to us therefore belongeth nothing but shame and confusion of face: But with thee O Lord is mercy and forgiveness, For in many things we offend all. james 3. 2. No man but sinneth. 1. Kings 8. 46. Yea, the just man in his best actions. Eccles. 7. 21. Therefore if man should take upon him to dispute with God, he cannot answer one for a thousand. job 9 3. And this made David to confess his sins to be more than he knew, and being privy to the weakness and corruption which is in man, to pray for power to be kept from presumptuous wickedness. Psal. 19 12. And it is sin that provoketh God's anger. Psal. 78. 17. and therefore be there so many threatenings, as Leuit. 26. 28. 2. Chron. 36. 16. For men by doing and continuing in evil, do treasure up unto themselves wrath, against the day of wrath, and the revelation of the just judgement of God. Rom. 2. 5. and when the Apostle had reckoned some particulars, he addeth, that for such things sake the wrath of God cometh upon the children of disobedience. Ephes 5. 6. which is so great as he is, who is offended, even infinite: and therefore is said to burn unto the bottom of hell, and consume the earth with his increase, and set on fire the foundations of the mountains. Deut. 32. 22. Wherefore to conclude, Augustine spoke truly, that if men here live wickedly, one deep calleth upon another: for they pass from darkness to darkness, from torment to torment, from punishment to punishment, from the heat of lust, to the fire of hell.  
First hence is manifested the folly of those, who trust to 
Use.  the power of free-will as the 
s August. de Haeresibus cap. 88  Pelagians, who suppose that they can purchase grace by their own works and salvation: Semipelagians who attribute their conversion, partly to grace, partly to their own power; The Schoolmen 
t Aquinas 1. 2. q. 114. art. 3. Reinerius in sum. in verbo Meritum.  who teach that man by doing what lieth in him, may deserve further grace, Ex congruo, of congruity, For the soul with his faculties, the understanding and will, in respect of their essence, did after the fall remain perfect; but the power of these faculties to any spiritual good, was wholly lost; so that the understanding was full of darkness in heavenly things, wanting the true knowledge of God, and the saving understanding 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 mind. Ephes. 4. 23. The will and affections were altogether froward and rebellious, for all the imaginations of the thoughts of man's heart, are only evil continually. Gen. 6. 5. And there is none that requireth after God and doth good. Psal. 53. 3. And our endeavour unto any holy duty, is not only weakened and restrained, as the late Council of Trent 
u Sess. 5. Canone 6.  hath determined, but utterly abolished; for we are not fit of ourselves to think a good thought, much less to do a good deed. 2. Cor. 3. 5. But it is God that worketh the will and the deed, and both according to his good pleasure. Philip. 2. 13. For man using his free will evilly, did lose both himself 
x Libero Arbitrio male utens homo, & se perdidit & ipsum. August. in Enchiridio, cap. 30.  and it, so that none cometh unto Christ, except the Father doth draw him. joh. 6. 44. For all are in themselves, and by nature darkened in their cogitations, strangers from the life of God through ignorance. Ephes. 4. 18. Of corrupt minds. 2. Tim. 3. 8. Unwise, disobedient, deceived, etc. Tit. 3. 3. Having hardened hearts. Mar. 6. 52. Wicked above all things. jere. 17. 9 Therefore that many do perish, it is the due merit and desert of their sins; that many be saved, it is the free gift of the Saviour. For that the guilty person should be condemned, it is Gods unblamable justice, that he should be justified, it is his unspeakable 
y August. lib. 20. contra julianum.  grace. Wherefore not to stand longer upon this point, that one testimony of Fulgentius, may stand in steed of all, God doth freely bestow grace upon the unworthy thereof, by which the wicked being justified, he is enlightened with the gift of a good desire, enabled with the power of well doing, so that by his mercy preventing, 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. etc.  the Apostle speaketh excellently, that when we were dead in our sins and trespasses, and by nature the children of wrath, God rich in mercy, according to his great love hath quickened us altogether in Christ, by whose grace we are saved, and hath raised us up together, and made us sit together in the heavenly places in Christ JESUS. Ephes. 2 4. 5. 6. who is made to us of the Father, justification, wisdom, redemption, and sanctification, that whosoever doth rejoice, should rejoice in the Lord. 1. Cor. 1. 30.  
Secondly, this should work in us a fear to sin, and an earnest endeavour to seek for the obtaining of God's mercy, esteeming it above our lives, and all earthly things. This is that which David's soul paused after, when he had fallen by adultery and murder, (for commonly one sin tolleth on another) Psal. 51. 1. Have mercy upon me O God, according to thy loving kindness. And for it is the treasury containing all other blessings, where that is, nothing is wanting. Therefore joseph wisheth nothing to Beniamine, whom he so entirely loved, but, God be merciful unto thee. Gen. 43. 29. And in that solemn blessing of Aaron the high Priest upon the people, the Lord make his face shine upon thee, and be merciful unto thee. Num. 6. 25. For upon this dependeth our felicity, by this we are preserved from sinning. Gen. 20. 6. received when we have offended. Wisdom 11. 20. provoked to repentance, (so when Christ looked upon Peter, he went 
a Oculo misericordia: oculi Domini erant ut flamma ignis, Petri ut glacies; ergo intuitus Domini resoluit eum, non potuit Petrus in negationis tenebris manner, quom lux mundi respexit. Georgius Wirts in Harmonia Euangel.  forth and wept. Luc. 22. 61.) and accepted when we do return. Luc. 15. 7.  
Therefore, we are to break forth into thanksgiving with, Praise the Lord, O my soul, and all that is within me, praise his holy name; who forgiveth all thy sin, and healeth all thine infirmities, etc. Psal. 103. 1. 2.   

But mercy is with thee.  
Further, the Prophet here showeth 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 effectual, and more comfortable, then if he should have said, But thou hast forgiven. For sometime a Tyrant may pardon an offence, as Tiberius, did whose nature 
b Suetonius in Tiberio, cap. 28.  notwithstanding was cruel & bloody, yet regarded not infamous libels, which were cast out against him, and revenged not those contumelies, nor the Authors, but put them off with that: In a free City men must have free tongues. And julian, when a Christian, to whom he in scorn objecting his blindness, asked if his Master the Carpenter's Son (meaning Christ) could not give him sight: answered him, That he thanked God, he had not the means to behold so wicked an Apostata: passed 
c Socrates' histor. lib. 3. cap. 12.  by that speech.  
But here is expressed unto us the benefit, and the fountain, from whence the benefit springeth, With thee is mercy, even with thee Lord. Dan. 9 9 jere. 31. 34.  
The mercy of God, which he showeth unto us, doth not 
Doctrine.  proceed from any other cause, but from his own goodness and gracious will, therefore his goodness in that memorable gradation of the Apostle, is set the step to his love, and 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his love to his mercy, and his mercy, (with the exclusive of merit) to man's salvation. Tit. 3. 5. For he commended his love, that when we were sinners, weak, and enemies, he sent his Son. Rom. 5. 6. And being rich in mercy, according to his great love, hath quickened us dead in our sins, in him. Ephes. 2. 4. and showeth this greatness of love and undeservedness, not that we loved him, but he loved us first. 1. joh. 4. 10. And this is represented in a lively picture. Ezech. 16. 1. 2. 3. etc. Therefore this mercy is the fountain of all blessings, which the godly do confess, in that so often remembered clause, For his mercy endureth for ever: which is no unnecessary repetition, but a dutiful acknowledgement. Psal. 136. And this God confirmeth, when he saith, that for his own sake, he putteth away all our sins. Esay 43. 25.  
First, from hence ariseth unto us the assuredness of our 
Use.  salvation, and pardon of our sins, for it dependeth on God who in his nature is unchangeable. Malach. 3. 6. And so be his graces. Rom. 11. 29. And it is a faithful saying, worthy by all means to be received, that Christ jesus came into the world to receive sinners. 1. Tim. 1. 15. And this saying is confirmed by oath. Ezech. 18. 21. That so by two things which be immutable, the elect might have the stronger comfort. Hebr. 6. 17. 18. This caused S. Paul's triumph, that he was persuaded, that neither life nor death, Angels nor Dominations, nor Powers, etc. could separate him from the love of God in Christ jesus our Lord. Rom. 8. 29. And of this assurance Bernard 
d Tria considero in quibus tota mea spes consistit, charitatem adoptio nis, veritaien promissionis, potestatem redditionis: murmuret iam quantuncumque volet cogitatio mea etc. Ego fiducialiter respondebo: scio cui credidi, etc. Bernardus serm. 3. de fragmentis septem misericordiatum.  religiously applieth: the comfort to his own soul thus. In three things consisteth my hope. In the love of the adoption of God, in the truth of his promise, and in the power of his performance, for the father so loved us that he gave his Son for us. job. 3. 16. And he will not lose them whom he hath bought so dear, the Son gave himself. Ephes. 5. 2. And therefore to him who hath loved us, and washed us from our sins, etc. be praise for ever and ever. Apoc. 1. 5.  
Secondly, this is a doctrine of humility, for what have we that we have not received? 1. Cor. 4. 7. And that we have is of grace, that none should boast. Ephes. 2. 8. 9 Of evil servants God hath accepted us for good children: for we were as the Apostle hath expressed in many particularities, none righteous, none understanding, none seeking after God, all gone out of the way, altogether unprofitable, etc. our throat an open-sepulcher, tongues used to deceit, having under the lips poison of Asps, mouths full of cursing and bitterness, feet swift to shed blood, destruction and calamity in their ways, not knowing the way of peace, and no fear of God before their eyes. Rom. 3. 10. 11. etc. And in general taken alive of the Devil in his snare at his will. 2. Tim. 2. 26. But Christ came to dissolve the works of the Devil. 1. joh. 3. 8. And by death to overcome him, that had the power of death. Hebr. 2. 14. And therefore let every one consider, how much God loved him, that so he may not despair: and how unworthy he then was of love, that he do not presume: for by grace, we, by nature children of wrath, are saved, and not of works. Ephes. 2. 9 Therefore blessed be God the Father of our Lord JESUS Christ, who by the resurrection of his Son hath begotten us to an inheritance immortal, that fadeth not, reserved in heaven for us. 1. Pet. 1. 3.   

But with thee is mercy.  
The word (is) of the present tense, is not to be slightly passed over: for he saith not, there was mercy with thee, though we have offended, but there is, that it continueth, even as he himself is, therefore, I am, is his name. Exod. 3. 14. Where it is observed of the 
e Paulus Phagius in Paraphrasi Chaldaica.  learned, that the original word includeth in it the difference of three times, that which is past, present, and to come, and doth signify the perfect and unalterable constancy of God, and this is expressed by S. john Apoc. 1. 4. by 
f Franciscus junius in illum locum. Doctrine.  who is, who was, and who is to come.  
From hence then we may gather a very comfortable instruction, that God is always, and as gracious now to those that call upon him as formerly he hath been to the holy patriarchs and Prophets: therefore, Psal. 100 5. his mercy 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur in novo Testamento per verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Mat. 20. 34. etc. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 1. 78.  is said to be everlasting. And no marvel, for it is his essence, & so he proclaimeth himself, the Lord, the Lord: (in the doubling of the word) importing a twofold mercy, preserving man from sin, and pardoning when he hath sinned (strong) able to help his, howsoever oppressed (merciful) affecting his in the bowels of compassion, and gracious, receiving those into favour, who are fallen, healing the broken in heart, and binding up their sores. Psal. 147. 3. (slow to anger) more willing to spare then punish, waiting for our repentance. 2. Pet. 3. 9 (abundant in goodness) towards the offenders, (and truth) in performing of his promises, reserving mercy for thousands, for the whole earth is full thereof. Psal. 33. 5. (forguing iniquity, transgression, and sin) all sorts of offences, voluntary, rebellious, and 
h Paulus Phagius ad eum locum in Paraphrasi Chaldaica. Pelargus in Exod. 34 & Lutherus de ultimis verbis Davidis.  daily committed. Exod. 34. 6. So by these attributes of God, sinful man hath always been raised up to good hope: so Moses comforteth the Israelites, that they despair not, The Lord thy God is a merciful God. Deut. 4. 31. joel the people of his time. joel 2. 13. and Ose 14. 5. Israel fallen by iniquity: for the Lord waiteth, saith Esay 30. 18. that he may have mercy upon his people.  
Hereby we are admonished how to read the Scriptures 
Use.  aright, which is to make particular application unto ourselves: so every example of God's justice should work fear. 2. Pet. 2. 4. and be remembrancers unto us, as S. Jude speaketh in his Epistle Vers. 5. And after an enumeration of many particulars, S. Paul telleth us that former punishments are to admonish 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexandrinus Padagogi lib 1. c. 10. vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam putat quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  us upon whom the ends of the world are come. 1. Cor. 10. 11. And this is that which our Saviour Christ saith, concerning the Galileans, whose blood Pilate mingled with their sacrifices, and those upon whom the tower of Siloh fell and destroyed; that the judgement of those few should be the motive to repentance in all. Luc. 13. 3. And again, all examples of God's mercy showed to others, ought to be encouragements of hope in us: so David setteth this down as a ruled case, that he confessing against himself his wickedness, the Lord forgave the punishment of his sin. Therefore should every one that is godly prey unto him, etc. Psal. 32. 6. appeal from justice to mercy, in assurance of obtaining favour: and S. Paul being a persecutor, a blasphemer, an oppressor, and obtaining mercy, would have all that do repent, to take him for an 
k Dicit Paulus unic vique agreto, & dese desperare volenti, qui curavit me, misit ad te, & dixit mihi, illi desperanti vade & dic, quid habuisti, quid in te sanavi, quàm cito de coelo vocavi: una voce percussi & deieci; altera, erexi & elegi; tertia implevi & misi; quarta liberavi & coronavi, vade dic aegrotis, clama desperatis, fidelis sermo est, & omnium acceptione dignus; etc. August. serm. decimo de verbis Apostoli, etc.  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 original, hath caused some 
l Vide Hieronimum in Epist. ad Suniam & Fretiaeam.  corruption, both in the Greek and old Latin translation especially, (yet that only made Authentical by the late Tridentine 
m Sestio. quarta.  Council) whereof can be gathered no convenient sense, as is apparent in the interpretations of the Fathers, who have laboured much to make some fitting exposition 
n Augustinus. Gregorius Magnus Innocentius 3. in hunc Psalmun. : wherefore to let these pass; the Prophet here doth amplify the mercy of God, by the final cause, (that thou mayest be feared.) Now this fear 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 fear which the Schoolmen 
o Aquinas 2. 2. q. 19 art. 2. Reinerius insumma. Compend. Alberti lib. 5. cap. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paedagog. lib. 1. cap. 9  call filial, joined with reverence, as Clemens Alexandrinus speaketh, under which is comprehended the true knowledge of justice and mercy in God, obedience to his will, in the works of the first and second Table: and those holy duties cannot be performed of any, but of those who do acknowledge themselves sinners, and God merciful; whose mercy is purchased by the obedience of jesus Christ, and offered by the preaching of the Gospel, to those that do believe: for others they either exalt themselves, puffed up with the windy conceits of their own works and merits, as the Pharisee, who counterfeiting fullness departed empty. Luc. 18. 14. or sly from God and imagine him to be only an inexorable and severe judge, and so despair, as Cain. Gen. 4. 3. Saul, 1. Sam. 31. 4. judas, Math. 27. 2. and such like: but the godly they come in humility, and being privy to their own wants crave mercy, 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 levare, ipsum caelum ad se potuit melinare. Bernard. serm. de multipl. utilitate verbi Dei.  standeth a far off, not daring to approach nigh unto the holy place, nor to lift up his eyes, as ashamed for his offences; but knocking his breast, the secret closet of many sins unknown to others, and maketh his confession that he is a sinner, and putteth up his suit, Lord be merciful unto me. Luc. 18. 13. Therefore, not to stand longer upon 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, even his worship and reverence: for none can truly serve him, but such as feel the benefit of the remission of their sins; none doth glorify him who is not first glorified of him; and none is glorified, but he who is justified. Wherefore, the first effect of the forgiveness of sin, is sanctification or our glorification, for which we must again glorify God; not in that he standeth in need to receive any honour from us, but that out duty requireth it: for because we are not our own, but bought with a price, therefore must we glorify God in our body, and in our spirit, for they are Gods. 1. Cor. 6. 20.  
The doctrine of grace doth not give the rain to licentiousness 
Doctrine.  of life, nay, the due consideration thereof is the straightest bridle to withhold all sin: for therefore are we delivered from the hand of our enemies, that we might serve God in holiness and righteousness, all the days of our life. Luc. 1. 74. And the Apostle of purpose handling that Treatise of God's mercy, doth from it enforce new obedience, and the practice of all religious carriage towards God, our brethren, and ourselves: for the grace of God that bringeth salvation to all men hath shined forth, and teacheth us to deny 
〈◊〉.  ungodliness, and worldly lusts; and to live soberly, justly, and godly, in this present world, looking for the blessed hope, and weighting for the glorious appearance of Christ jesus; who gave himself for us, that he might redeem us from all iniquity to be a peculiar people unto himself, zealous of good works. Tit. 2. 11, 12, 13, 14. and having laid down the ground of our salvation, in the riches of God's mercy, and greatness of his love, he buildeth thereupon the necessity of holy life: for we are his workmanship created in Christ jesus unto good works, which God hath ordained, that we should walk in them. Ephes. 2. 10. For they be the way to the Kingdom, though not 
q Via regni, non causa regnondi: Bernardus de gratia, & libero arbitrio.  the cause of obtaining the same, which is not purchased by our good doings, but prepared of God's goodness for us, from the foundations of the world. Math. 25. 34. And from hence are those vehement, and so often repeated exhortations in Scripture, to be blameless and pure, and the Sons of God without rebuke, in the midst of a naughty and crooked generation, and to shine as light in the world. Phil. 2. 15. To walk in the spirit, if we live in the spirit. Galat. 5. 25. To mortify the members that are upon earth, to put off the old man with his works: to put on the new man which is renewed, in knowledge after the image of him that created us. Coloss. 3. 5. And because Christ hath given himself an offering and a sacrifice of a sweet smelling savour unto God: therefore fornication and all uncleanness, and covetousness should not once be named amongst us, as becometh Saints. Ephes. 5. 3. For this is the will of God, our holiness. 1. Thes. 4. 3. And a 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrates' Histor. lib. 1. c. 8.  Christians life is faith and good works, and a resemblance 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilius Homil. 10. in Hexam.  of God, so far forth as is incident to human infirmity. Therefore the foundation of God standeth sure; he knoweth who are his, and all that call upon the name of the Lord jesus, must departed from evil. 2. Tim. 2. 19 For we must not now live according to our own will, but his who once hath died for us all. 2. Cor. 5. And this was the care of the ancient Christians, their enemies and persecutors being witnesses. For so much Plinte 
t Epist. lib. decimo. Epist. 97. Summa haec vel culpae vé erroris, stato die ante lucem convenire, carmenque Christo quasi Deo dicere, se Sacramento non in scelus aliquod obstringere sedne furta, ne latrocinia, ne adulteria committerent, ac fidem fallerent. Vide Tertullian. Apologia, cap. 2.  writeth of them, unto the Emperor trajan: & Tertullian 
u Innocentian perfect novimus ut a perfecto Magistro revelatam etc. Apologet. cap. 39 & 45.  reporteth of his times, that they were known by their innocency; for in deed a holy profession without answerable conversation, is no better than a gold 
x Saluianus l. 4: de providétia utta à professione discordans, abrogat illustris tituli honorem, per indignorum actuum vilitatem.  ring upon a Swine's snout, and outward shows of godliness, where there is no inward reformation, is playerlike to represent upon the stage one person, and yet to be another, and the object of laughter unto 
y Jsidorus Pelusiota, lib. 1. Epist. 427.  the beholders.  

* Use.  This taxeth all Libertines and Epicures, Qui Christum simulant & Satanalia viwnt: who will have the show of godliness, but deny the power thereof, the 2. Tim. 3. 5. have Christ rise in their words, but express the Devil in their 
z Hippocentauri. Nyssenus ad Olympium de perfecti Christiani forma.  works. To such belongeth that both detecting reproof, and dreadful threatenings of God: What hast thou to do to declare my ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? for when thou seest a thief, thou runnest with him, and thou art partaker with the adulterers; thou givest thy mouth to evil, and with thy tongue thou forgest deceit: these things hast thou done, and I held my tongue: therefore, thou thoughtest that I was like thee, but I will reprove thee, and set them in order before thee. O consider this, you that forget God. Psal. 50. 16, 17, 18. For dumb shows will 
a Christiani à Christo nomen acceperunt, & operaepretium est, ut sicut sunt baredes nominis: ita sint imitatores sanctitatis: Bernard. in sententijs.  not always dazzle the eyes, but the masked hypocrites shall be uncased: so was Ananias and Saphyra, which seemed as religious to the 
b Reperti novae transgressionis praesumptores, de buerunt praehere caeteris, ut peccati, ita & p●●●● & terroris exemplum, joh. Cassianus Collect. &. cap. 11.  world, as any in those times, until by a sudden (but deserved death) they were detected. Acts 5. 5. Pharisaical washing of the outside of the platter; clear enough, cannot make it fit to be used at God's table. Math. 23. 23. Therefore let not any deceive himself, 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 walk in the ways of death, and yet go to life: therefore, as the Apostle admonisheth, let your conversation be now in heaven. Phil. 3. 20. and keep 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 ever see him. Hebr. 12. 14.   

I have waited upon the Lord, my soul hath waited, and I have trusted in his word.  
THe Prophet evidently in this part of his prayer, showeth his faith and confidence in God, which he layeth out in this sort: First, by his patiented abiding, he murmureth not, nor giveth back in his trials, (I have waited upon the lord) Secondly, by the sincerity thereof, (my soul hath waited.) Thirdly, by the object or ground, whereupon he rested; for in this weakness of ours, we had need of supporting, and that is in the merciful promises of God, (I have trusted in his word.) Fourthly, by the constancy, and that is laid out by a comparison, wherein it excelleth; My soul waiteth on the Lord, more than the morning watch.   

I have waited on the Lord.  
The word of the preterperfect tense, is observable; for by the comparison of his former deed, and bypassed waiting, he doth profess the continuance of the same: now upon the promise of God, who hath felt before the comfortable experience of his favour and deliverance; for tribulations bring patience, and patience experience, and experience hope. Rom. 5. 3. 4. Tribulations, not of their own nature, but as they are sanctified, work in the believers patience, and so must be restrained to the proper subject: and patience trial, whereby true faith is discerned from counterfeit, even as by fire the dross is separated from gold. Psal. 66. 10. And trial hope; hope of future comforts never to be wanting, for God is no changeling. Before he said generally, that God was exorable and showing mercy unto sinners, which do fly unto him, and shroud themselves under his grace and favour. Therefore, from hence he concludeth, that as to others and to himself formerly he hath been gracious; so now also he will not be wanting.  
From the former benefits of God bestowed upon others 
Doctrine.  of his children, or upon ourselves, we may gather undoubted assurance of future blessings to be continued, for as in the sickness of the body, we willingly commit ourselves to the hand of that Physician, who once hath cured us of some dangerous disease: so cannot he doubt of comfort for his soul, who hath found relief from God in his distresses heretofore. Therefore the Prophet even then when his calamities, inward and outward were so importable, that his soul refused comfort, and so great that his spirit was full of anguish, considered the days of old, and the years of ancient time. Psal. 77. 5. So when David was to fight with Goliath, the victory against the Lion and the Bear, were persuasions to induce him to hope for Triumph over the Philistine. 1. Sam. 17. 34, 35, 37. And when Absalon rebelled, drove him out of his Kingdom, and so executed that sentence pronounced for his sin. 2. Sam. 12. 11. 12. which no doubt was no small temptation: nevertheless he despaired not, but saith, though hotly pursued: I laid me down and slept, and rose again, not waked by the sound of the trumpet, or trampling of the horse, nor rattling of the armed men. And so promiseth to himself assurance of peace in this dangerous conspiracy, from this, that God had before smitten all his enemies upon the check bone. Psal. 3. 7. And this is that wherewith josua encourageth his people, when he caused them to set their feet upon the necks of five Kings: so the Lord had brought down their enemies now; so he would do hereafter. josua 10. 25. And from that one act of bringing the Israelites out of Egypt, both Solomon groundeth his petition for general blessings, and jeremy for particular. 1. Kings 8. 51, 52, 53. jere. 32. 21. And not to stand longer upon this point; Paul's only comfort was in his transcendent 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffering, that God had delivered him, that he did, and trusted that hereafter he would deliver him; the past, and present help, assurances for time to come. 2. Cor. 1. 10. And in another place, God saved me from the mouth of the Lion, (meaning 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. hist. Ecclesiast. l. 2. c. 22. Use.  Nero.) From this antecedent he concludeth; and the Lord will deliver me from every evil work, and will preserve me unto his heavenly Kingdom. 2. Tim. 4. vers. 17. 18.  
First, from hence we are led into a due and religious consideration of God's unmeasurable and boundless mercy, who maketh one mercy the earnest of another: for he is the 
f Non unius misericordiae, sed misericordiarum non unius 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 womb, yet he cannot forget those who be his. Esay 49. 15. That in nature is unusual: for Hagar could not abide to see the death of her Ishmael. Gen. 21. 16. and the Harlot's compassions were moved when her child should have been divided. 1. Kings 3. 26. yet possible; for the women have made the womb that bore them, the grave to bury them, as 2. Kings 6. 29. and Lam. 4. 10. But this impossible therefore. And David upon his own experience: Though my father and mother forsake me, yet the Lord will gather me up. Psal. 27. 10.  
Secondly, in this is comfort against the dangerous assault of the Devil our adversary, diligent 
g 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to hurt, strong in power, and cruel in purpose. 1. Pet. 5. 8. And therefore seeketh to persuade men, that God having once forgiven, will no more be entreated for relapsed offenders: yet he hath promised acceptance at our return. Ezech. 18. 21. he hath performed so much, receiving David after adultery and murder. 2. Sam. 12. 13. Peter after thrice denial. joh. 21. 15. For therefore it pleased the Father, that in Christ should all fullness dwell, to reconcile to himself and set at peace by the blood of his Cross, the things in heaven, and the things in earth. Coloss. 1. 19 Where the spirit of God setteth down the help for three the deepest wounds of a Christian soul: for against the greatness of sin, there is in Christ fullness of redemption: against the number, all fullness: against the continuance in them, the dwelling of this all fullness: which signifieth an unmovable settledness: and therefore without exception of offence or offendor, (repentance presupposed) our Saviour calleth and promiseth, come unto me all you that travail and are heavy loaden, I will 
h Tu times deficere ubi se veritas te reficere promittit. Bernard. Epist. 106. Vide joh. Gerson part 2. in tract. de his verbis, venite ad me omnes.  refresh you. Math. 11. 28. and 1. joh. 2. 1. If any man sin, we have an Advocate with the Father, jesus Christ, and he is the propitation for our sins: wherefore, let us come with boldness unto the Throne of grace, not doubting to obtain favour in the time of need. Hebr. 4. 16.  
Thirdly, this should admonish and put us in mind, to keep a register and memorial of God's mercies received, that thereby in time of trial we might strengthen our fainting souls. This old jacob did, and so assureth his Sons, that God would visit them, and bring them into the promised Canaan. Gen. 48. 16. And such an one was the 136. Psalm amongst the ancient Israelites: where at the end of every verse is an acknowledgement of God's mercy, not as a vain Tautology or idle repetition, but a dutiful confession of mercy received: for as God is in his nature unchangeable, and the same always, Malach. 3. 6. so is he in his gifts. Rom. 11. 29. for where he loveth once, he loveth ever. joh. 13. 1. and therefore let us cast our care upon him, for he careth for us. 1. Pet. 5. 7.   

My soul hath waited.  
These words, I have waited, and, my soul hath waited, are very Emphatical, signifying that he is not out of heart, nor discouraged, in that God delayeth to send help, neither doth he murmur at the same. But with a reposed mind sustaineth himself in the greatest extremity upon the assured hope of his mercies. And in this (my soul hath waited) is a degree more added to the former, and signifieth first his earnest desire, as Psal. 103. 1. Secondly, his steadfast faith, in that he doth not only bridle his tongue from words of impatiency, but his heart from murmuring, a hard point; for Cain could not contain but break out, that his sin was greater than could be forgiven, and the punishment greater than could be borne. Gen. 4. 13. Thirdly, his uprightness and sincerity, according to the great Commandment, thou shalt love the Lord thy God with all thy heart. Math. 22. 37. And from hence we may learn.  
That every religious action which we are to perform unto 
Doctrine.  God, must proceed from the heart, as a type whereof the inwards were offered in sacrifice. Levit. 3. 3. Wherefore for repentance rend your hearts, and not your garments. joel 2. 12. For obedience, offer up your souls and bodies. Rom. 12. 1. For prayer, babble not much as the Gentiles, nor be as the Hypocrites, to stand in the Synagogues and corners of the streets; but enter into thy chamber, and shut the door. Math. 6. 5. 6. For knowledge, know the God of thy Fathers, and serve him with an upright heart. 1. Chron. 28. 9 And this is that which God requireth: My Son give me thy heart. Proverb. 23. 26. and the reasons thereof be:  
First, as the heart is the beginning 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. de. sensu. de partibus animae, lib. 3.  of life, sense, and motion; and therefore is seated in the midst of the body, as the Lady moderating the rest of the members; and hereof it is that men speaking of themselves, do by the guidance 
k Et Judi occidentales, dum sacra faciunt, demisso in guttur bacillo, vomitum cient, ut Idolo ostendant nihil se in pectore mali occultum gerere. Benzo in historiae novi orbis, lib. 1. cap. 26.  of nature, lay their hand upon their breast, acknowledging the same: so is it the fountain and original of all actions, therefore a good man out of the good treasure of his heart, bringeth forth good things. Math. 12. 35.  
Secondly, God the searcher of the heart, desireth the same; for he is a spirit, and those who worship him, must worship him in spirit and truth. joh. 4. 24. And this made David to confess, behold thou lovest truth in the inward affections. Psal. 51. 6.  
Thirdly, nothing is acceptable unto him, except it do come from a sanctified heart: therefore he complaineth that the people did draw near unto him with their lips, but their hearts were far from him. Esay 29. 13. Fair shows will not prevail, therefore the great boasts are sent away with a discredit: Depart from me ye workers of iniquity, I know you not. Math. 7. 23. Wherefore, though the heart of man be deceitful and wicked above all things, and none can know it; yet the Lord he searcheth the heart, and trieth the reins, even to give every man according to his ways, and according to the fruit of his works. jere. 17. 9 10.  
Therefore keep the heart with all diligence, for thereout 
Use.  cometh life. Prover. 4. 23. But it is a thing very unconstant: Omni mobili mobilius, saith Bernard: never 
l In Meditationibus, cap. 9  continuing in one estate; and therefore resembled to a mil that is going, which grindeth whatsoever is put into it, and if there be nothing, consumeth and weareth itself: wherefore for the stay thereof, these means amongst many.  
First, use earnest prayer; so David: knit my heart unto thee O Lord, that I may fear thy name. Psal. 86. 11. And that not without cause, for the flesh corrupted wise Solomon, and in his age his heart was turned after other Gods. 1. Kings 11. 4. The Devil deceived judas, though an Apostle, and he betrayed his Master. joh. 13. 27. The world seduced Demas, so that he forsook Paul, whom he had followed. 2. Tim. 4. vers. 10.  
Thirdly, add to prayer meditation, fift thine 
m Hugo lib. 3. de Anima.  own soul diligently, and consider from whence thou comest, whether thou goest, how thou livest, what thou dost, in what sort thou either goest forward or backward, what thoughts do most assault thy mind, what affections move thy heart: wherefore the man is pronounced blessed that doth meditate in the law of God, day and night. Psal. 1. 3. This is an holy means to keep us from walking in the counsel of the wicked, standing in the way of sinners, and sitting in the seat of the scornful; and necessary, for there is this difference between spiritual and carnal affections; carnal affections are deeply settled in man, and hardly removed, as Hamans' malice against the jews. Ester. 3. 7. Gehazi's desire of gain. 2. Kings 5. 20. Absalon's wrathful revenge, and his aspiring ambition, never ceasing until he had effected the same. 2. Sam. 13. 23. 29. and cap. 15. 12. and so of the like, which experience teacheth, is an hard thing to shake them off. But spiritual affections in carnal men do soon vanish and are quickly abated. Agrippa when he heard Paul, had a good motion, but imperfect. Act. 26. 30. The Galathians could have been content to have put out their eyes, and bestow them upon him, and they embraced his doctrine; but he complaineth of their speedy backsliding, that tam cito, so soon. Galat. 1. 6. The Israelites when they felt the earth tremble under their feet, saw the smoke ascending from the mount, and heard the noise of the thunder, and the voice of God speaking, than Moses must receive the message from the Lord, and they will obey; but in a few days after all was forgotten: they made a molten Calf, and that was the jehovah which brought them out of the land of Egypt. Exod. 32. 4. and this God knowing well, even then when they made so large promises bewrayed their frailty. Oh that there were such a heart in them, to fear me, and keep all my commandments always. Deut. 5. 27. 28. Peter, who was so inflamed in love toward his Christ, that he would rather die then forsake him, as Mat. 26. 35. yet denied, forswore, banned, and cursed, that he knew him. Mar. 14. 68 Sic medici completa est praedictio, & agroti convicta est praesumptio, and 
n August. tract. 113. in johann.  that which he was denying Christ, the same is every man, not sustained by especial grace. Wherefore, as it is required, that the mass of the inferior world should be conjoined with the superior, that so it may receive the influence of 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aust. lib. 1. Meteorolog. cap. 2.  the same and of the stars, thereby to be made fruitful: so is it necessary that we should by prayer and meditation be united to God, that being comforted with the beams of his grace, we may bring forth fruit to everlasting life. Therefore, blessed is the man that doth meditate honest things by wisdom, exerciseth himself in justice, and reasoneth of holy things by his understanding. Eccles. 14. 21.  
Thirdly, keep under and repress the first beginning motions of evil, let no brood of Babylon come to growth, choke it in the 
p Nihil in te Babylonicum, nihil confusionis adolescat, dum parvus hostis interfice nequitiam, ne zizania crescant elidantur in semine, etc. Hieron. Epist. ad Eustochium de virginitate servanda.  cradle. Evil thoughts while they delight, they 
q Dum ludunt, illudunt.  deceive, and are the devils harbingers which take up his lodging. No man at the first nor at once cometh to the height of sin, but by degrees: so the Israelites sit idle in Sittim, they frequent the banquets of the Moabites, behold the beauty of their maidens, (Balaams' 
r Vide josephi Antiquitatan, lib. 4. cap. 6.  stumbling blocks) are alured to commit fornication, and fall to Idolatry. Num. 25. 1. 2. 3. David riseth from his bed in the evening, walketh upon the top of his house, seethe a woman who is fair, he is ensnared, desireth 
s Venit, vidit, victus est, ut vidit, ut perijt, etc.  her, sendeth for her, lieth with her, killeth her husband. For one sin tolleth on another, and thinketh to cover uncleanness in blood. 2. Sam. 11. 4. While Cain giveth place to his conceived grief, it goeth on to murder, and endeth in despair. Gen. 4. 13. Therefore, wash thy heart, O jerusalem, saith the Prophet, let not an evil thought lodge with thee all night. jere. 4. 14. for a thought 
t Catena infernalis, mali spiritus, velociter malas cogitationes excitant, & per eas fortiter nos impugnant. Gregorius in lib. 1. Regum cap. 13.  begetteth delight, delight desire, desire consent, consent the deed, the deed custom, custom defence, defence despair, despair boasting, and thence followeth damnation. Therefore as the Apostle admonisheth, be angry, but sin not: let not the Sun go down upon your wrath, neither give place to the Devil. Ephes. 4. 26. 27. resist him and he will fly from you. james 4. 7. Wherefore let us strive 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 Devil, for we wrestle not against flesh and blood, but against Principalities, against Powers, and against the worldly governors, the Princes of darkness of this world, against spiritual wickednesses, which are in the high places, Ephes. 6. 11. 12. And avoid the occasions of evil. The devoted Nazarite is not only forbidden wine, but whatsoever is belonging to it, the grape fresh and dried, the cornel and husk thereof. Num. 6. 3. 4. the Christian, the appearance of evil. 1. Thes. 5. 22. the naming thereof. Ephes. 5. 3. For as the fire which lieth covered in the veins of the flint, if it be strooken breaketh forth: so the contagion of sin, which is in our corrupt nature, by offered occasions is stirred up. Wherefore let us mortify our members, which are on the earth: fornication, uncleanness, inordinate affection, evil concupiscence, for which things sake the wrath of God cometh upon the children of disobedience. Coloss. 3. 5. 6.   

I have waited on the Lord, my soul hath waited, and I have trusted in his word.  
IN all these words there is an Apostrophe, or a turning of his speech from God, whom he entreated for comfort, unto the faithful, and setteth down unto them, what was the stay of his hope amids so many, and so great trials; even the Lords word. For now we walk by faith, not by sight: we depend upon the word, in it we see God as in a glass, and behold him not face to face. 1. Cor. 13. 12. Now this word is the promise of grace and mercy, the object of our hope and faith: for by this we learn that the holy Ghost is effectual in our hearts, and so are strengthened against all griefs and terrors whatsoever.  
No true comfort is to be found in time of trouble, but in 
Doctrine.  the word of God, in which he hath opened his merciful favour unto mankind. Therefore David: It is my comfort in my trouble, thy promise hath quickened me. Psal. 119. 50. And this it doth in a twofold respect, in the tempest of temptations, and in the calm of our souls. In the calm of our souls, and time of quiet, filling our hearts with joy and gladness: and therefore is reckoned amongst the fruits of the spirit. Galat. 5. 22. and the attributes of the Kingdom of God, which ariseth from the assurance of our reconciliation, and forgiveness of sins, and peace of conscience. Rom. 14. 17. A memorable example of this we have in the Eunuch, who being taught by Philip of Christ, of the merit of his death, endued with faith, and feeling the power of that doctrine sealed up in his soul, by the working of the holy Ghost, went on his way rejoicing. Act. 8. 39 And therefore, the Statutes of the Lord, as their proper effects are said to rejoice 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 ancient Divines, 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 midst hereof Christ, the tree of life, to which through the guidance of the spirit, and the light of the Gospel we have free access. There be rivers of the living waters, refreshing the hearts of the believers; therein the souls of the godly are decked with gold and precious stones, abundance of heavenly graces: there is that cool wind, the inspiration of the holy Ghost, sweetly comforting and refreshing such as be conversant in it: there is the voice of God, not citing man with Adam, where art thou? but calling all unto him, teaching the ignorant, provoking the sinner to repentance, seeking the wandering, comforting the distressed, raising those that be fallen, reconciling the enemies, easing the burdened, and giving rest to those that be weary in the tempest of temptations: for such as cry in their trouble, the Lord delivereth them from distress, he sendeth his word and healeth them. Psal. 107. 20. And that whether these distresses be outward and corporal, or inward and spiritual. Concerning the inward which be temptations, for our life is a continual warfare, and we stand amongst the devils 
x Inter Diaboli gladios stamus. Cyprianus de mortalitate.  pikes: Wherefore, if he suggest unto thee, that thou art a castaway, There is no condemnation to those that are in Christ jesus. Rom. 8. 1. If that thou hast many sins, and those odious unto God, The blood of jesus Christ his Son doth purge us from all sin. 1. Io. 1. 7. for he was sent into the world, that whosoever believeth in him, should not perish, but have life everlasting. joh. 3. 16. But thy saith is weak: He will not break the bruised reed, nor quench the smoking flax. Math. 12. 20. But thou art not in the number of them, whom he will vouchsafe favour: Yea, it is a faithful saying, and worthy by all means to be received, that Christ jesus came into the world to save sinners. 1. Tim. 1. 15. And the grace of God bringing salvation unto all men, hath appeared. Tit. 2. 11. thou hast offended above the rest: where sin abounded, grace superabounded. Rom. 5. 20. Thou dost not in any part perform the obedience which the lawrequireth, and therefore accursed: but Christ hath freed us from the curse. Galat. 3. 13. Yea, but therefore he layeth upon the manifold afflictions, as testimonies of his wrath, and remembrances of thy wickedness; No, whom the Lord loveth, he doth chastise. Prover. 3. 10. And not to stand in reckoning all particulars which are infinite: Christ our Saviour repelled the Devil 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 thereby to quench his fiery darts. Ephes. 6. 16.  
Concerning corporal and outward tribulations, that we be not discouraged by them; we have in the Scriptures sufficient comfort, for they be to the faithful no tokens of his displeasure, but assurances of our adoption: Hebr. 12. 5. 7. and less than our deserts; for he dealeth not with us, according to our sins, neither rewardeth us according to our iniquities. Psal. 103. 10. and whatsoever he doth inflict, it is for our good, we are now chastised with a rod, that we be not cut off with the sword: 1. Cor. 11. 32. We 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Virga patris non gladius judicis.  are made conformable to the image of Christ. Rom. 8. 29. who though he were the only son, and came into the world without sin, yet he went not from thence without the Cross, but 
z unicus qui intravit sine peccato non exivit sine flagello.  first suffered, and so entered into glory. Luc. 24. 26. And so hath he always dealt with his beloved. Just Abel dedicated the church with his blood. Gen. 4. 8. chaste joseph is imprisoned until the iron pierced his soul. Psal. 105. 19 Great Elias so distressed, that he is weary of his soul, and desireth death: 1. Kings 19 4. john the Baptist more than a Prophet, beheaded in prison. Math. 14. 10. And by these few we may judge the condition of all, for in that golden Legend of Saints, those are said to be tried by mockings and scourgeing, by bonds and imprisonment, to be stoned, hewed asunder, tempted, slain with the sword, wander up and down in sheep skinner's, and in goat skins, to be destituted, afflicted, and tormented: yet such of whom the world was not worthy. Hebr. 11. 36, 37, 38. And such though God prove by these means, yet will not leave them for ever. Lament. 3. 31. But they shall at last know that this light and momentary affliction doth work an eternal weight of glory. 2. Cor. 4. 17. And not to insist longer upon this point, that is a memorable and exemplary testimony of Chrysostome, how he comforted himself when Eudocia the Empress 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 unto 
b Epistola ad Cyriacum.  Cyriacus. If she will banish me, the earth is the Lords, and the fullness thereof. Psal. 24. 1. If she will saw me in pieces, Esay suffered 
c Lyra in 6. caput Esaiae.  the like. Hebr. 11. 37. If cast me into the Sea, I will remember jonas. 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 have Stephen a fellow Martyr. Act. 7. 58. If cut off my head, john the Baptist endured the same. Math. 14. 10. If strip me of my goods, naked came I out of my mother's womb, and naked shall I return again. job 1. 21. Thus from the Scripture in every estate he hath direction: so that it is truly styled by 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilius in Psalmum primum. vide & Chrysost. in homil. 29. in Genesm. Use.  S. Basil, The common medicine of our souls.  
First, the due consideration of this, may be a strength unto us, 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.  ancient Euchites, Euthousiastes, and Novel-anabaptists, and such like: for it is the greatest treasure of the world, therefore the Prophet calleth us unto it, To the law and to the testimony. Esay 8. 20. Christ commandeth, Search the Scriptures. joh. 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 above that which is written: 1. Cor. 4. 6. For whatsoever things are written before, are written for our learning, that we through patience and comfort of the Scriptures might have hope. Rom. 15. 4.  
Secondly, this aught to kindle in us a zeal, to hear, read and know the word: for this David prayed. Psal. 119. 18. To this Paul exhorted his Scholar. 1. Tim. 4. 16. And by this that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chronicler of the world. Daniel received comfort in reading of jeremy. Dan. 9 1. 2. and thereupon grounded his devout and compassionate prayer. For what is the Scripture, but the Epistle of God? The 
f Epistola Dei Creatoris, ad homines creaturas. Gregorius.  Creator sent from his Court and Palace in heaven, unto his creatures men upon earth: therefore it were fit that every Christian should set himself a task, as 
g Epistola ad Furiam.  S. Hierome adviseth to read part thereof daily; for the holy Scriptures are able to make us wise unto salvation, through faith in Christ jesus. 2. Tim. 3. 15.   

My soul waiteth more upon the Lord, than 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 lively picture representing the same, and seemeth to be taken from military profession. For the better understanding whereof, we are to know that the night was divided into four equal parts, and in one place our Saviour Christ maketh distinct mention thereof, exhorting his Apostles unto watchfulness. Mar. 13. 35. 36. And every one of these 
h Vegetius, lib. 4. cap. 8.  consisted of three hours, divided by the glass: the manner whereof was, that 
i Polybius in fragmentis.  the Captains of every company received from the General of the field, direction before the Sun went down, and they accordingly were to appoint the watches, who stood armed, and might not so much as lean upon their 
k Seneca Epist. 36.  spears, lest sleep should overtake them for that time, which was allotted them: and when they were discharged, the next who should succeed were called either by loud crying of the 
l Ambrose Hexame. lib. 5. c. 15. Frontinus lib. 1. cap. 7. Livius Decad. 1. lib. 7. & 3. lib. 6.  voice, or sound of the trumpet: and at the break of the day, as joyful for the light when they were freed to take their rest and refresh their bodies, they would signify the 
m Bellonius Obseruationum, lib. 3. cap. 18. & ad illum Carolus Clusius.  same. And to this custom the Prophet hath reference in this place, so that the meaning is; that the Sentinel did not so much (for the comparison is made from the lesser to the greater) desire the approach of the day, when he was to end his charge (having endured the darkness and other inconveniences of the night,) as he did the help of God in these his temptations and trials, that at the last he might find comfort, having 
n Flaminius' in hunc locum, ex Rabbi Abrahamo.  the bright beams of the Sun of righteousness, to shine in his soul.  
The hope of God's children, represented by a watch, 
Doctrine.  teacheth, that as the morning is in no man's power to bring it, before the appointed time thereof. job 9 7. yet the trouble is to be suffered until the dawning of the day, which will at the last break forth, and discharge the watching and wearied Soldier: so are crosses and afflictions, of what sort soever, patiently to be undergone until the Son of God's favour do arise; for sorrow may endure for a night, but joy cometh in the morning. Psal. 30. 5. So liberty and honourable adornment succeeded the bondage and imprisonment of joseph. 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, four hundred and thirty years in Egypt. But when the day of promised deliverance came, in the same departed all the hosts of the Lord out of the land of Egypt: Exod. 12. 41. For a while there was great sorrow amongst the jews in Susan, and fasting, and weeping, and mourning, and many lay in sackcloth; but not long after, there arose unto them light and joy, and gladness, and honour. Ester 4. 3. etc. 8. 6.  
Therefore commit thy ways unto the Lord, and trust in 
Use.  him, and he shall bring it to pass, and he shall bring forth thy righteousness as the light, and thy judgement as the noon day. Psal. 37. 5. 6. for in a moment may he hide his face, but with everlasting mercy will he have compassion. Esay 54. 8. And oftentimes he worketh by contraries, whom 
o Facit prius Deus, alienum opus, ut faciat suum. Dei opera sunt in medij; contrarijs. Lutherus.  he will honour, he first humbleth; whom he will comfort, he first discourageth. The Sun and the Moon, and the eleven stars, must worship joseph; but he is first in close prison, where he can neither see Sun, Moon, nor Stars. Gen. 39 20. He is sold of his brethren, that he should not be worshipped: but therefore worshipped because sold; so God's counsel is fulfilled when it is 
p Greg. Moral. lib. 6. c. 12. Divinum consilium dum devitatur, impletur: humana sapientia dam reluctatur, comprehenditur.  declined, and man's wisdom when it resisteth, is defeated. David is anointed King over Israel, and must sit in the Throne; but for many years together he hath neither house nor home, but is constrained to keep the wilderness for his safety. 1. Sam. 22. 1. job is stripped of all, that he may have more bestowed. job 1. 20. & 42. 10. Thus God will be wonderful in his Saints, and it is that which Anna speaketh, He killeth and maketh alive, bringeth down to the grave, and raiseth up: 1. Sam. 2. 6. Wherefore let us cast our care upon God, for he careth for us. 1. Pet. 5. 7.   

My soul waiteth more upon the Lord, than the morning watch watcheth for the morning.  
THese words diligently weighed, seem to discover two, if not contrary, yet divers affections; for therein is a signification of impatiency, in respect of delay, in that the thick darkness of trouble and temptation endureth so long; and of constant enduring while it shall please God to shine forth, and disperse those misty clouds. So the flesh striveth against the spirit; but the latter part overcometh the worse, and from hence be observable sundry instructions.  
As those who keep watch in the night, what with the 
1. Doctrine.  discomfortablenesse of the time, and weariness of the labour, do think long till the approach of the day: Even so a Christians life is full of labour and grief, until that appointed time of deliverance come, which all creatures wait for with a careful 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 words, or an outward counterfeit show: holy profession admitteth no sluggishness of spirit, therefore if any will be Christ's Disciple, he must take up his Cross. Math. 16. 24. and strive to enter in at the narrow gate. Luc. 13. 24. And S. Paul commending the Thessalonians, addeth to every virtue his proper attribute, that their faith was effectual, their love diligent, their hope patiented, and the receiving of the word with affliction. x. Thes. 3. 6 Wherefore to be a Christian is not an idle man's occupation, as Pharaoh thought. Exod. 5. 4. Nay, whosoever will set himself in such a course as he ought, shall find his life to be a continual Martyrdom, sustaining terrors 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 us an example. 1. Pet. 4. 1 Sub spinoso capite non sunt delicata membra. Wanton members under a head crowned with thorns, are not suitable.  
Therefore, every one must work forth his salvation with 
Use.  fear and trembling. Philip. 2. 12. and so serve the Lord. Psal. 2. 10. And this service is not a naked title, but implieth in it many other duties, as willingness to undergo whatsoever 
1 Willingness.  the Lord will: so David is content with Shemies cursing. 2. Sam. 16. 10. and Moses at the commandment goeth up to the Mountain and dieth. Deut. 34. 5. Simplicity, not 
2 Simplicity.  becoming a questionist, with what, and how, and 
q Quaeristie & Curristae. Lutherus in 19 caput Genescos.  wherefore. This was Abraham's obedience, who when he had received the charge, rose early in the morning and took Isaac, and made preparation of all things necessary, and went to the place which God had told him. Gen. 22. 3. showing a great faith. Hebr. 11. 17. and performing a great work. james 2. 21. Cheerfulness, as of the Prophet, I will run 
3 cheerfulness.  the way of thy commandments. Psal. 119. 32. and the Apostle was content, not only to be bound, but suffer, so that he might fulfil his course with joy, and the ministration he had received of the Lord jesus, to testify the Gospel; of the grace of God. Acts 20. 14. Humility, acknowledging that 
4 Humility.  when we have done all we can; we are but unprofitable servants. Luc. 17. 10. for vae nisi fecissemus: it is duty; the neglect deserveth a woe. Constancy, so job 13. 15. after loss 
5 Constancy.  of servants, children, goods, health, yet protesteth that he will trust in the Lord, though he should kill him: and those who walk after this rule, the peace of God is upon them. Galat. 6. 16.   

My soul waiteth more upon the Lord, than the morning watch watcheth for the morning; And yet continueth his standing until he be discharged, sustaining the mean while all inconveniences.  
THerefore in all holy and religious duties, perseverance is 
2. Doctrine.  required; for it is said of the godly, that they go from strength to strength, until every one appear before God in Zion. Psal. 84. 7. where in the original, the manner of speech is borrowed from warfare, wherein the Soldier keepeth his rank; notwithstanding, any either confronting of the enemy, or difficulty of the way. So the Apostle taking a resemblance from a race, where he only getteth the garland that runneth to the goal, exhorteth to continuance, that we may obtain. 1. Cor. 9 24. and affirmeth of himself, that he forgetteth that which is behind, and endeavoureth to that which is before, and followeth hard toward the mark for the price of the high calling of God in 
r Vide Fabrum in Agonistico, lib. 2. cap. 7.  Christ jesus. Phil. 3. 13, 14. For as S. Hierome 
s Non quaeruntur in Christianis principia, sed fines. Hieronymus Epist. ad Furiam, etc.  speaketh truly, not the beginnings, but the end in Christians are commended, faith not 
t Fides non accepta sed custodita vivificat. Cyprianus lib. 1. Epist. 7.  once received, but always kept doth profit. Rehoboams' three religious years were no benefit unto him, when afterward he forsook the Lord. 2. Chron. 12. 1. 9 judas was an Apostle in Christ's school, he taught the word, wrought miracles as the rest, but the Devil entered into his heart, he became a traitor. joh. 13. 27. and a terrible spectacle in his death. Acts 1. 18. What availed it Lot's wife to come out of Sodom, when looking back she was turned into a pillar of salt? Gen. 19 20. In exemplum & 
u August. de Civitate Dei, lib. 16. cap 30.  condimentum, to season us by her example: therefore our Saviour Christ hath jest us the use of that judgement; Remember Lot's wife. Luc. 17. vers. 32.  
Because many be like daniel's Image, whose head was 
Use.  gold and his feet dirt. Dan. 2. 32. 33. and make some fair show at the first, continually decreasing, as that 
x Balduinus: de hoc vide Geraldum Cambrenseni in Itineratio Cambriae, lib. 2. cap. 1. & 14. & Antiquitates Britannicas in vita Balduini.  Prelate to whom Pope Vrban writ, taunting his inconstancy: Monacho feruido, Abbati calido, Episcopo tepido, Archicpiscopo frigido. Who was for zeal a burning Monk, an hot Abbot, a lukewarm Bishop, and a stone cold Archbishop, always declining; And that he only shall be saved that continueth, for perseverance is 
y Sola perseverantia meretur viris gloriam coronari virtutibus, etc. Bernardus, Epist. 129.  the crown of all virtues. Math. 10. 22. the best use is to consider of the motives, which may further to the obtaining and keeping of this virtue, the perfection of all other, and among many those most especial.  
First prayer, for this is clavis coeli, man's petitions ascend, God's blessings descend, and every good gift proceedeth from the Father of light. james 1. 17. Therefore Annas Burgeus a 
z Historia Gallica de statu religionis sub Henrico 2. Anno Domini, 1559.  man of undaunted courage, in the times of the troubles in France under Henry the second, being condemned for the profession of the Gospel, when he came to the stake where he was to be executed, privy to man's weakness, and the devils subtle temptations, presenting the dreadfulness of massacring torments, and the delights of smiling pleasure; then betook him to prayer. Ne me desere Domine, ne ego te deseram; forsake me not Lord, that I forsake not thee: and indeed now was the trial.  
Secondly consideration, that things of small continuance are of as small respect as the former. Spectaculi 
a Tertullianus de Resurrectione.  & spiraculi res: matters only of sight and sent we can be content to carry them in our hands for a while, when they be once withered, cast them to the dunghill; and God maketh as little account of fainters in his service, who have no lasting in them, like summer fruit soon rotten: Amos 8. 2.  
Thirdly, the danger of recidivation, for a relapse in corporal sickness is very dangerous, because the body weakened with the former disease, is neither well able to bear a second assault, nor a new course of remedy in Physic: and not unlike is the case of the soul spiritually, and so it is laid out in the Parable, that the Devil being once driven out, wandereth in dry places, and bethinketh of return, and bringeth with him seven spirits more, worse than himself, and entereth into a man again, and his estate is worse than before. Math. 10. vers. 43. 2. Pet. 2. vers. 20. 21.  
Fourthly, a waning of ourselves in time, from the enticing delights of the world, and our own affections, casting before hand the hardest, and what our profession may cost us. And this is the counsel of our Saviour Christ by two similitudes: the one taken from joining battle with the enemy; the other from building of an house: where our ability for the one must be first reckoned in disbursing the expenses, and power of the other considered, for possibility to obtain victory, lost either we leave a hare foundation with shame, or be constrained to sly with dishonour. Luc. 14. 28.  
Fiftly, having our eyes fixed upon the reward, and this will put heart into us. Thus Christ encouraged the Church of Smyrna: Be faithful unto the death, and I will give thee the crown of life. Revel. 2. 10. And it is said of Moses, that he refused to be called Pharaos' daughters son, and did rather choose to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches, than the treasure of Egypt: the reason of all this, for he had a respect unto the recompense of the reward: Hebr. 11. 24, 25, 26. And so let us go forward in all holy actions, not regarding what lets or hindrances may be cast in 
b Aut deficiam, aut efficiam: est Emblema Christianorum.  the way, knowing that to those that continue in well doing, is glory and honour, and unmortality and everlasting life. Rom. 2. 7.   

Let Israel wait on the Lord: for with the Lord is mercy, and with him is great redemption; and he shall redeem Israel from all his iniquities.  
THis is the conclusion of the Psalm, and exhortation to the whole Church, in which are considerable these particulars. First, the exhortation itself: Let Israel wait on the Lord; and in it there is the matter of the exhortation, (wait;) the persons who must wait, Israel; on whom, the Lord. Secondly, the reason, for with him is mercy; and this mercy is amplified: first by the quantity, it is great. Secondly, by the subject, in him. Thirdly, by the object, Israel. Fourthly, by the perfection or extent, to redeem Israel from all his sins. From the offence and guilt, à malo culpae & poenae: for so much that word in the original signifieth.  
Let Israel wait on the Lord. The Prophet now cometh from a particular in himself, to a general in all the faithful. By Israel he understandeth 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 God's mercy are to be applied 
Doctrine.  unto all, and every one is to make use thereof. And so God himself teacheth us, speaking of Abraham, and the manner of his justification, not of merit, but mercy, through the obedience of Christ, apprehended by faith: It was not written for him only. Rom. 4. 23. Thus every example of favour showed, and registered in the Scripture, should be unto us a demonstration 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Gods long suffering, and a picture of his mercy, as was S. Paul's wonderful and gracious conversion. 1. Tim. 1. 16. And David having 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 shall every one that is godly, make his prayer unto thee in a time when thou mayest be found. Psal. 32. 5. 6. for the falls and rise of the Saints are written to confirm the hope of salvation unto others, that none should despair 
d Scribuntur Sanctorum ruinae & reparationes ut spem faciant humanae salutis, ut nemo post lapsum poenitendo desperet veniam, etc. Isodorus Hispalensis de summo bono, lib. 2. cap. 11. Chrysologus homil. 90.  repenting after his offence. And this is that use which Christ would have Peter communicate after he had obtained pardon for his denials, When thou art converted, confirm thy brethren. Luc. 22. 31. 32. That is, confirm them that they despair not of forgiveness of their sins, and so perish in them; let thy example be unto them a book case, wherein they may see their own estate, for where sin abounded, there grace hath superbounded. Rom. 5. 20.  
This may serve us for a profitable rule of direction, how to 
Use.  read the Scriptures, not as other histories for delight, or increase of speculative knowledge: but to make comfortable use to thyself; and for to that end were they written, therefore these rules are to be followed.  
First, before reading, pray for Gods inlighting spirit. jam. 1. 5. for the natural man doth not know nor comprehend the things that are of God. 1. Cor. 2. 14. Therefore David, open mine eyes, O Lord, that I may understand the wonders of thy law. Psal. 119. 18. for none can behold the Sun but by the light thereof; none can see God's will, except 
e Sine Deo non cognoscitur Deus, Ireneus, l. 4. c. 14.  he receive it.  
Secondly, renounce thy own 
f Lex data est in igne & fumo, illuminet humiles, obscuret superbos Gregor. Moral. lib. 2. cap. 27.  wit and reason, and seek not to be wise above that which is written. 1. Cor. 4. 6. for the holy Scriptures are able to make us wise to salvation through faith in Christ jesus. 2. Tim. 3. 15. And therefore God doth hide his mysteries from the prudent, and reveal them to babes and sucklings, for so it is his pleasure. Math. 11. 25.  
Thirdly, let us bring converted souls and repenting hearts: to such the ways of the Lord are plain. Ose. 14. 10. Into a wicked sold wisdom cannot enter: Wisdom 1. 4. Therefore Christ joins these two, repent and believe the Gospel. Mark 1. 15.  
Fourthly, let there be in us a desire to learn, that we may live accordingly: for the grace of God that bringeth salvation to all men, hath shined forth, and teacheth us to deny ungodliness, and worldly lust: and to live soberly, justly, and godly, in this present world. Tit. 2. 13. For the scripture ought to be unto us a glass, 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 us plentifully in all wisdom. Coloss. 3. 16. Wisdom speculative for increase of saving knowledge, and wisdom practic for performance of holy obedience; then shall it be unto us the immortal seed of regeneration. 1. Pet. 1. 23. for the fear of the Lord is the beginning of wisdom, and a good understanding have they that do hereafter, and the praise of it endureth for ever. Psal. 111. 11.   

Let Israel wait on the Lord.  
By Israel, we are to understand the Church of God, as hath been showed: now it is certain that jacob was so called, and his former name changed into this, and that by God himself who doth nothing but to a 
h Philo judaeus in libello quare quorundam nomina sunt in sacris literis mutata.  special end, and it is not amiss, a little to consider, why the Church is signified under this title. Besides some other respects gathered by later 
i Vide Vrsinum in 11. cap. Esaiae.  Divines.  
First, before jacobs' name was changed, in his return out of Mesopotamia, he was in great fear and perplexity of mind lest Esau his brother should destroy him with his, in revenge of the birthright which he had gotten. Gen. 32. 7.  
Secondly, being in this danger, he betaketh himself to prayer: a means by which he was sure he should prevail, for he had the promise of God. Gen. 32. 9  
Thirdly, after his prayer he goeth forward in his intended journey, and all night wrestleth with an 
k Synodus Syrmiensis, Socrates lib. histor. Eccles. 2. cap 30. justinus Martyr Dialog. cum Triphone.  Angel, which was Christ, and doth not let him go until he obtain a blessing: and then in stead of jacob, prevailing with man, he is called 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Israel, having power with God. Gen. 32. 24. 28.  
jacob therefore, a type of the Church, is perplexed, prayeth, 
Doctrine.  wrestleth, overcometh: so the Church, so long as she is in pilgrimage in this world, is vexed with afflictions, prayeth, striveth, and at the last obtaineth victory. So Christ 
Nazianz. Orat. 2. de Theologia.  speaketh to such as will be his, they must take up their cross every 
m Author pictatis in cruse pendens, Testamentum condidit, singulis pietatis opera distribuens, Apostolis persecutionem, judaeis corpus, Patri spiritum, Virgini Paranymphum, Latroni Paradisum, Christianis crucem. Ambrose à Selneccoro citatus, part 2. postillae.  day, and so loaden follow him. Luc. 9 23. for it is a necessity unavoidable, and a general, admitting no exception: that all that will live godly, must suffer afflictions. 3. Tim. 3. 12. Therefore they are tried with scorning, racked, stoned, hewed, of whom the world was unworthy. Hebr. 11. 36. for here the Church is a Lily among thorns, oftentimes 
n Lilium inter spinas.  died in her own blood: a stranger 
o Scit se peregrinam in terris agere, inter extraneos facilè inimicos invenire. Tertul. Apolog. cap. 1.  and so findeth but hard entertainment. Yet at the last she shall enjoy rest, for hell gates cannot prevail against her. Math. 16. 18. jesabel persecuteth Eliah; when he can have no safety upon earth, he is translated into heaven. 2. Kings 2. 11. Pharaoh so oppresseth the Israelites in Egypt, that they are weary of their lives, he is choked in the sea, and they sing a song of triumph. Exod. 15. 2. Herod maketh havoc of the Church, putteth james to death, imprisoneth Peter, he is strooken of an Angel, strangled with 
p Vide Iosepham Antiquitatum lib. 19 & Euseb. lib. Histor. Eccles. 2. cap. 10.  worms, and the word of God grew and multiplied. Acts 3. 23. for God is faithful and will never suffer any of his to be tempted above that they shall be able to bear: but with the temptation give 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 Continuatio discursus de rebus Gallicis, Anno 1588.  God's field, ploughed up with the share of torment, compassed with the contempt of the world, sowed with ashes, watered with tears: the fire is to her as the Sun, blood as the dew; flourisheth in the Autumn of calamities, and bringeth fruit in the deepest water of tribulation, all her enemies 
r Hilarius de Trinitate, lib. 7.  further her good.  
Therefore we are not to account either outward tribulations, 
Use.  or inward temptations, to be tokens of God's displeasure. No he sendeth them for another end.  
First, to teach us, not to trust in ourselves. Psal. 30. 7.  
Secondly, to keep us from waxing wanton in earthly prosperity. Deut. 8. 1. 2.  
Thirdly, for trial of our faith and patience: for what the furnace is to gold, separating it from the dross, and 
s Augustinus in Psal. 60.  the flail to the corn, beating it from the chaff, the same is affliction to a godly man, tending to make their virtues apparent. 1. Pet. 1. 6. 7.  
Fourthly, by this means the old man is crucified, and the body of sin destroyed. Rom. 6. 6.  
Fiftly, thus we are fitted for a better life, for by many tribulations we must enter into the Kingdom of heaven. Acts 14. 22. for sinners are therefore undoubtedly miserable, because left without 
t Gregorius in primum caput Ezechielis.  chastisement. But so much for this, being sufficient to have touched it in this place, being before more fully handled.   

For with the Lord is mercy, and with him is great redemption.  
In these words, for with the Lord is mercy; a reason is set down why Israel should wait on the Lord, and therein be two comforts against two especial temptations, affrighting a distressed soul, and such an one as is touched with the sense of deserved judgement, for sin; for howsoever worldly men may sport themselves, and put off the evil day, yet can it not be avoided, but either the greatness of man's sin, will discourage him; and this made Cain despair, when he conceived it to be greater than God's 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 up my eyes unto thee my God, for our iniquities are increased over our head, and our trespasses are gone up to heaven. Ezra 9 6. So David, Mine iniquities are gone over my head: therefore I am bowed and crooked very sore, I go mourning all the day long, I am weakened and sore broken. I roar for the very grief of my heart: my heart panteth, my strength faileth, and the light of mine eyes even they are not my own. Psal. 38. 46. 8. 10. Against this, With him is great redemption.  
Neither the greatness nor multitude of sins, must discourage 
Doctrine.  a penitent soul, for where sin abounded, there grace superabounded. Rom. 5. 20. Christ calleth them to come unto him; and promiseth rest to those, who are laden and travail under the burden of their sins. Math. 11. 28. and his blood is said to purge us from all sin. 1. joh. 1. 7. and the promise is, that if they be as red as blood, they shall be made as white as wool; and if scarlet, like unto 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 fail; the Elect might have sure consolation. Hebr. 6. 18. And as sensible testimonies hereof, he received Manasses into favour, who committed more abominations than the Gentiles, and did evil to anger the Lord withal. 2. Chron. 33. 7. 8. 13. He accepted of David an adulterer, a murderer. 2. Sam. 12. 12. He admitted denying Peter, and most lovingly conversed with him. joh. 21. 15. He made the Thief upon the Cross 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 Christ's blood, who shed his blood. Act. 2. 23. 41. For there is no malady of the sold uncurable, to the almighty 
u Acquè potest excitare Christus I azarum è Sepulchro, ac jairi filiam adhuc in domo, aut viduae filium iam elatum: Vide August de verbis Apostoli, hom. 44. in Ruang. secundum johannem.  physician; therefore when Cain cried out, his sin was greater than could be forgiven. Gen. 4. 13. he did wrong to God, whose mercy is greater than man's misery can be. It was not the greatness of the offence, but the want of repentance, that shut judas out of heaven, who despairing became 
x Ambrose lib. 1. de poenitentia. Nyssenus in orat. count eos qui alios acerbius judicant. August. lib. 50. homiliar. hom. 27  his own executioner.  

* Use.  Let none therefore despair of the mercy of God, for he 
y Tanta est benignitas omnipotentiae, & omnipotentia benignitatis in Deo, ut nihil sit quod nolit, aut non possit relaxare converso. Fulgentius Epist. 7. cap. 4.  is so good and merciful, as he is Almighty and infinite: wherefore, let us take words with us and turn to the Lord, and say unto him; Take away all iniquity, and receive us graciously, than he will heal our rebellions, and love us freely. Ose. 14. 3. 5. Compassion and forgiveness is with him, because we have rebelled. Dan. 9 9 and because our rebellions are many, he is the God of 
z Deus condonationum: Vide Prosperum in hunc Psalmum.  forgivenesses. Nehem. 9 14. And therefore he commended his love unto us, that when we were weak sinners and his enemies, he gave himself for us; much more than being justified by his blood, we shall be saved from wrath by him. Rom. 5. 5. 8. 9 and therefore he was partaker of our nature, that by death he might destroy him, that had the power of death, that is the Devil. Hebr. 2. 14. And as the Israelites stung of the fiery Serpents, looked up to the brazen Serpent, set up by Moses, and were healed of their wounds, so let us cast up our eyes to Christ jesus, who bore our sins upon his body on the tree, that we may be safe. joh. 3. 14. 15. 1. Pet. 2. 24. for it pleased the Father that in him should all fullness dwell, to reconcile to himself, and set at peace by the blood of his Cross, the things in heaven, and the things earth. Coloss. 1. 19 Wherefore, if any man sin, we have an advocate with the Father jesus Christ the righteous, and he is the propitiator for our sins. 1. joh. 2. 1. Therefore, let us now go boldly unto the Throne of grace, that we may receive mercy, and find grace in the time of need. Hebr. 4. 16.   

For with him is mercy and great redemption.  
Flesh and blood in the sharpness of the fit of temptation, is persuaded that God is nothing but wrath against sin. So Ezechias complaineth, Thou hast crushed my bones like a Lyon. Esay 38. 13. and the whole Church in the day of her visitation. Thou hast utterly rejected us, thou art exceedingly angry with us. Lament. 5. 22. The holy Ghost therefore to take out of our minds this conceit, saith, with him is mercy and plentiful redemption; so that we are not always to judge of God's favour according to the present feeling, for than we must complain with job: Thou renewest thy plagues against me, and thou increasest thy wrath against me. job 10. 17. but repose ourselves upon 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 enemy would not persecute us unto death, if God did not love he would not hate, for he is our adversary, and goeth about like a roaring Lion, seeking whom he may devour: 1. Pet. 5. 8.  
Therefore, when we believe in Christ, and have our sins 
Doctrine.  pardoned through his obedience, than there is nothing proceeding from God toward us, but goodness, he cannot but love us; and thus he himself assureth, that though a woman could forget her child, and have no compassion on the son of her womb, yet the Lord cannot forget us, for we are graved upon the palm of his hands. Esay 49. 15. and indeed how can he but love those, for whom he gave his beloved. job. 3. 16. Therefore, there is no condemnation to these, that are in Christ jesus. Rom. 8. 1. He saith not, there is no sin, for there is none but sinneth. 1. Kings 8. 46. and the best works of the best Saints 
a Quotidiè super panuum bonae vitae, quem teximus operibus justitiae, stillamus sanicus diversorum criminum: Adrianus Papa in Magistrum sententiarum.  are stained; our righteousness, 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 us, and fastened it unto his Cross. Coloss. 2. 14. for whom the father hath given the son to death, that they might live. Rom. 8. 32. Therefore, being covered with the wool, and washed with the blood of the Lamb, which taketh away the sins of the world. joh. 1. 29. 
ᵇ Ambrose de jacobo & vita Beata, lib. 2. c. 2.  we cannot but be safe, and clothed with the garments of that our elder brother. We shall be sure to obtain the blessing. Galat. 3. 8.  
Therefore, doth Satan persecute, doth the world set it 
Use.  self against thee, doth thine own conscience trouble thee? yet despair not, remember that Christ hath borne thy sins upon the 
c Jdeirco lignum adversus lignum, & manus adversus manum illae fortiter extensae contra incontinenter extensam, illae clavis confixae, adversus solutam & remissam, illae orbis siues coniunctos, adversus eam quae Adamun Paradiso exturbavit, etc. Nazianz. Orat. 21. Apologes. fugae. Per extensionem manule in cruse duos populos, ad unum Deum congregavit ut resert ex senioribus, Iraneus l. 5.  tree, and by his wounds thou art healed: 1. Pet. 2. 24. and that he is made unto thee of his father; justification and wisdom, and redemption, and sanctification: 1. Cor. 1. 30. for he came to seek and save that which was lost. Luc. 19 10. and for this cause before he was conceived in the womb, to take flesh for our sakes, he was named 
d Nil canitur suae vius, nil auditur iucundius, nil cogitatur dulcius, quàm jesus Dei sillus. Vetus Hymnus Ecclesiae: nulla speeles peccati tanta ut non sit superior jesus, Origines in 15. c. jusuae Vide de hoc domine, Bernardum sermon. 15. super Cantico Canticorum. Augustinum & Anselmum in Meditationibus.  JESUS a Saviour, who should save his people from their sins. Math. 1. 21. Cain was deceived when he thought his offence unpardonable. 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 fearful distrust proceedeth first from the ignorance of God, supposing him only just and punishing, where as a father pittyeth his children, so doth he us. Psal. 103. 13. is gracious merciful, slow to anger of great kindness, and repenteth him of the evil. joel 2. 13. Rich in mercy. Ephes. 2. 5. Nay, he is mercy it 
e Augustinus in Psal. 58.  self, therefore David; O God my mercy. Psal. 59 17. Nomen sub quo nemins desperandum. Secondly, from the ignorance of sin, not knowing that it is pardoned to the believing, so that they shall no more be remembered. jere. 31. 34. That God will take away iniquity, pass by the transgression of the remnant of his heritage, and retaineth not his wrath for ever, because mercy pleaseth him, will have compassion, and subdue our iniquities, and cast all our sins into the bottom of the 
f Quantum scintilla ad mare habet, tantum hominis malitia ad Dei clemensiam, immò verò non tantum, sed long supra inam pelagus, etse magnum sit, mensuram recipit, Dei verò clementia nullam habet. Chrysost, serm. 3. de ●●●tentia.  Sea. Micah. 7. 18. 19 Thirdly, from the ignorance of true repentance which God accepteth, and obtaineth pardon. After that short, but sharp Sermon of the Prophet, the Ninivites return from the evil of their ways, and God repenteth of the evil he had said. jon. 3. 10. Then forty days, and they should be destroyed: for if the wicked turn from his sins, all the transgressions that he hath committed, shall not be mentioned 
g Tam pius nemo, tam pater nemo. Tertull. de poenitentia.  unto him. Ezech. 18. 21. Nay, there is more joy in heaven over one sinner that repenteth, then for ninety nine just men that need no amendment of life. Luo. 15. 7. Therefore well spoke Bernard, I consider three things 
h Sermone tertio de fragmentis septem misericordiarum.  in which all my hope resteth; the love of the adoption, the truth of the promise, the power of the performance: Now let my foolish thought murmur, and say; who art thou? how great is thy glory? what are thy deserts, by which thou mayest hope to obtain it? I will answer confidently; I know whom I have believed, and will answer confidently; I am assured thereof, because in his exceeding love he hath adopted me, who is true in his promise, and able to make performance, for it is lawful for him to do what he will. This is the threefold cord, hardly to be broken; which let down from heaven our Country, unto this prison where we now dwell; let us take fast hold thereof, that it may draw and pull us up into the sight of the glory of the great God, who is blessed for ever, AMEN.   

And he shall redeem Israel from all his sins.  
The conclusion of this Psalm is a promise, wherein the Prophet showeth what cause he had to pray, and what in the like case might be our encouragement, and it is here most comfortably to be considered, that God doth not only give us natural life, govern and preserve the same. Acts 17. 28. but spiritual in pardoning sin and destroying death: for this only is that which sweeteneth all other his blessings unto us, (else the grief of conscience for sin, and the terror of death, the Kings of fears. job 18. 14. would utterly discomfort us,) now that after the complaint of his afflictions, wherewith he began, he mentioneth redemption from sins, and so endeth with it.  
When God afflicteth, we are not to hope for any deliverance, 
Doctrine.  until he do pardon our sins: therefore, in all their troubles this is the first suit that the faithful make: so Daniel; O Lord according to all thy righteousness, let thy anger and thy wrath be turned away from thy City jerusalem, thine holy mountain, for because of our sins, and the iniquities of our fathers. jerusalem and thy people are a reproach to all that are about us; O Lord hear, O Lord forgive, O Lord consider and do it. Dan. 9 16. 19 And David when the judgement was threatened against him, for his manifold offences, he craveth many mercies. Psal. 51. 1. Ezachias acknowledgeth that when he had received assurance of life, that then God had cast all his sins behind his back. Esay 38. 17. And the reason of this is, for malum culpa trahit malum poenae, the course of justice requireth, that evil should befall the evil man, It was the flood of sin that brought the flood of water. Gen. 6. 7. jerusalem sinned grievously, therefore she is in derision. Lam. 1. 8. And as man's 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. lib. 1.  offences provoking do increase, so God's judgements punishing. Levit. 26. 21, 24, 28. In all calamities, therefore let us have recourse to God, that he who hath wounded may bind up. The precept, Turn unto the Lord. joel 2. 12. The practice in the Ninivites who humbling themselves, obtained mercy. jona 3. 10. A shower of tears is the best water to quench the fire of God's wrath, so doth he testify himself unto jesiah. 2. Kings 22. 17, 19 Therefore, the man is blessed who confesseth his sins, and forsaketh them, for he shall obtain mercy. Proverb. 28. 13.  
Let us avoid all sin, and the first enticements thereunto 
Use.  for ever, for those things sake, which the world maketh small account of, the wrath of God cometh upon the children of disobedience. Ephes. 5. 6. the drops of the water are small, yet they fill the Sea. What can be less than 
k Noli contemnere peccata quo tidiana, quia minora, sed time quia plura sint: non est bestia sicut Leo, ut uno morsu guttur frangat, sed bestiae plerunque minutae multae necant, etc. Augustinus de decem chordis, cap. undecimo.  the sand upon the shore? yet with it the greatest vessels may be sunk; one sparkle of fire neglected, is sufficient to consume a whole City: and the least sins in our estimate, may so far kindle God's wrath, that it will not be quenched, as he spoke to Eli: that the wickedness of his house should not be purged with sacrifice nor offering for ever. 1. Sam. 3. 14. Therefore, let us serve the Lord with fear, and rejoice before him with trembling. Psal. 2. 11. and while it is called to day turn unto him, lest we be hardened by the deceitfulness of sin. Hebr. 3. 13. For we shall one day appear all before the Tribunal seat of Christ jesus, and receive according to that we have done in this body, whether it be evil or good. 2. Cor. 5. 10. happy that man, that maketh that one day the subject of his meditation every day.   

And he shall deliver Israel from all his iniquities.  
What is to be understood by the name of Israel, hath been showed, even the Church, the whole number of the faithful. Here is set down unto us these particulars, a benefit, redemption; the subject, Israel; the extent, from all his iniquities. Now to 
l 
Redemptionis vocabulum admonet nos.  
1. De prima nostra integritate & libertate.  
2. De poenis amissae libertatis stile peccatis, de ira Dei, de captivitate.  
3. De charitate Dei erga nos & intercessione pro nobis.  
4. De liberatione nostra.  
5. De pretio soluto.   redeem, is properly to free one captived, by paying a price for him to ransom; so whereas before he said that with God was mercy, now he setteth down how this mercy is manifested, and so leadeth us to the consideration of a mediator, by whom we are freed, and that is Christ jesus, for we were taken alive of the 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doctrine.  Devil. 2. Tim. 2. and he hath redeemed us from him. Hebr. 2. 14. from sin. Rom. 3. 14, 25, 26. from the curse of the law. Gal. 3. 13. from death and condemnation. 1. Cor. 15. 55. and that not with gold or silver, but with his own precious blood. 1. Pet. 1. 18. And this word (he) is very Emphatical, and put here exclusively, he alone, that Redeemer. job 19 25. who speaketh of himself, I will redeem thee from the power of the grave, I will deliver thee from death. Ose. 13. 14. Expounded, of Christ by the Apostle. 1. Cor. 15. 55, 56, 57  
Our sins are taken away, only by that sacrifice which Christ offered upon the Cross, the Altar of 
n Immolatus est Christus nowm & verum se Patri offerens sacrificium, non in templo, cuius iam finita erat reverentia, nec intra septa civitatis ob meritum sui sceleris diruendae, sed foris & extra castra.  veterum victimarum cessant mysterio, nova hostia, novo Altari impoveretur, & Crux Christi, non templi esset Ara sed mundi. Leo primus serm. 8. de Passione Domini.  the world, for there is one God and one Mediator between God and Man, even the man jesus Christ, who gave himself a ransom for all men. 1. Tim. 2. 5. 6. where the word in the original Englished a ransom, is used in the whole Scripture, but in this place only as of special note, and may well be translated a counter ransom, for the exposition includeth 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an opposition between him and Adam, the author of our bondage, by whom sin entered, and by sin death, and therewithal showeth that he is more strong and powerful to deliver, than the other was to enthrall us, as Rom. 5. 15, 16, 17. For it pleased the father that in him should all fullness dwell, to reconcile to himself, and set at peace by the blood of his Cross, the things in heaven and the things on earth. Coloss. 1. 19 Neither is there any other name under heaven given unto men, whereby they can be saved, but only the name of jesus. Acts 4. 12. and he is as he witnesseth of himself, the way, the truth, and the 
p Non est quà eas nisi per eum, non est qu● eas nisi ad eum, non facilius per eum quàm per alios, sed non omnino nisi per eum. August. tractat. 22. in johan. Adam. Christ. Use.  life, and no man cometh to the father, but by him. joh. 14. 6. therefore, no man can obtain pardon of sins, but by that man, who also was God, and by his death reconciled man to God: for as by the offence of one the fault came upon all men to condemnation, so by the justifying of one, the benefit abounded toward all men, to the justification of life; for as by the disobedience of one man many were made sinners, so by the obedience of one, many shall be made righteous. Rom. 5. 18. 19  
Therefore the ancient Fathers, patriarchs, Prophets, and holy men, obtained salvation by one, and the self same means that we do, even by Christ apprehended through faith; therefore is he called the 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Parabolan de filio prodigo.  Lamb, killed from the beginning of the world. Revel. 13. 8. In respect of Gods eternal decree, who had so appointed to save mankind. Ephes. 1. v. 4. of his promise to our first parents in Paradise. Gen. 3. 15. of the Types signifying, as Isaac offered. Gen. 22. 18. and the Serpent lifted up in the wilderness. Num. 21. 9 and the sacrifices shadowing. Exod. 29. 38. and the effect and power of his death, which profuit antequam fuit, was profitable and effectual, before it was actually performed on earth: therefore Abraham is said to see his day and to rejoice. joh. 8. 56. for he is the same yesterday, to day, and for ever. Hebr. 13. 8. yesterday from Adam, those four thousand years, until the fullness of time came, that God sent his son, made of a woman. Gal. 4. 4. to day to us, now: and for ever, to the generations which shall follow, until the dissolution of all things, not only in regard of his person and Deity, but of his office and benefits; and therefore it is delightful to consider, how in all ages by degrees God did manifest him, first in general, the seed of the woman. Gen. 3. 15. Secondly, more particularly of what people he should come, of the jews: so Paul. Gal. 3. 16. expoundeth that. Gen. 22. 18. Thirdly, of what Tribe, of that people, of juda. Gen. 49. 10. Fourthly, of what house, of that Tribe, of the family of David. 2. Sam. 7. 13. And as the time of his incarnation drew nearer, so plainlier: for fifthly, his mother is expressed, a Virgin, and his name set down, Emanuel. Esay 7. 17. Sixtly, the very place of his birth mentioned, Bethleem. Micah. 5. 2. And so accordingly fulfilled. Math. 1. 23. Luc. 2. 4. 7. And between them and us no difference, but they believed he should come, we that he is come: to them he was more darkly signified, to us plainly manifested. 1. Pet. 1. 11. 12. and this is that which is spoken by the Apostle. Ephes. 3. 4. 5.  
Secondly, this overthroweth all other means of salvation, devised without Christ, and condemneth that fancy of 
r Phylastrius in Catologo Haereticorum. Augustinus de haeresibus, cap. 72.  Rhetorius, who thought that a man might obtain eternal life, by the profession of any religion, and taxed them all: so the error of some of the Fathers, who have taught that the Gentiles were saved by the law 
s justinus Martyr in defension Christianorum ad Senatum. Clemens Alexand. lib. 5. & 6. Stromatum.  of nature, and therefore are to be read with judgement: which dangerous opinion is maintained by Papists, of great note amongst them; As Andradius in the defence of the Tridentine Council, in the time whereof 
t Sleidanus is Anno 1552.  a Franciscan Friar delivered that doctrine publicly; And Isingrenius 
u Dominicae septuagesimae concione 2. Olim Gentiles, per illam cognitionem quam de Deo habebant, cultum & operationem, iustificabantar, sicut vos modo per fidem nostram, nostrum cultum & operationem, etc.  in his postil, gathered out of the Catholic writers (so styled by him) approveth. But is confuted by some of their 
x josephus Acosta de procuranda jadorum salute, lib. 5. cap. 3.  own, as an opinion unworthy to be held by any Divine, which hath no ground in the Scriptures, nor soundest Fathers, but was only builded upon the suspicion of man. And therefore by them censured (though some Catholics defend the same) to be so apparently heretical, that nothing can be more contrary to faith, then to teach that without faith any can be saved, etc. And indeed the Scripture in this point is plain; as that without faith it is impossible to please God. Hebr. 11. 6. and whatsoever is not of faith, is sin. Rom. 14. 23. and he that believeth in the son of God, hath everlasting life, and he that obeyeth not, shall not see life, but the wrath of God abideth on him. joh. 3. 36. Therefore, when the world by wisdom knew not God, in the wisdom of God (in the creatures 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basilius Homilia. 1. in Hexaenieron.  whose being showeth the creator; their greatness his power, their variety his wisdom, their use his mercy: for the invisible things of him, that is, his eternal power, and Godhead are seen, by the creation of the world, being considered in his works, to the intent that they should be without 
z Vide Hagonis Tractatum de operibus trium dierum in hunc locum.  excuse. Rom. 1. 20.) it pleased God by the foolishness of preaching, (so called by way of concession, as the world accounted thereof) to save them that believe. 1. Cor. 1. 21. Therefore are we sent to search the Scriptures, for they bear witness of Christ, and in them we think to have everlasting life. joh. 5. 39 This point is fully handled by 
a Lib. 2. de Gratia, de civitate Dei, lib. 18. cap. 47. etc.  S. Austen, and the sounder 
b Aquinas in 3. Lectura, ad caput decimum, Epist. ad Rom.  Schoolmen.  
Thirdly, here is confuted the opinion of human merits; If any suppose to make a step to heaven by them, we may answer as Constantine 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates lib. hist. Ecclesiast. 1. cap. 10.  did to Acesius a Bishop of the Novatians; Set to the ladder and climb up alone. For woe to the best life, if it be censured in justice. Therefore the Saints pray; Enter not into judgement with thy servants O Lord; and confess, for no flesh is righteous in thy sight. Psal. 143. 2 for our works be prebrum and pudor, shame and reproach, and our righteousness consisteth not in perfection of holiness, but pardon of sins: therefore blessed is the man whose wickedness is forgiven, etc. Rom. 4. 6. For when we were dead in our sins and trespasses, and by nature the children of wrath, God rich in mercy, according to his great love, wherewith he loved us, even when we were dead by sins, hath he quickened us, and raised us up together, and made us to sit together in the heavenly places with Christ jesus, that he might show in the ages to come, the exceeding riches of his grace, through his kindness toward us in Christ: for by grace are ye saved through faith, not of yourselves, it is the gift of God; not of works, lest any man should boast 
d Aliâs non esset salus munus largientis, sed merces operantis. Ambrose de vocat. Gent. lib. 1. cap. 5.  himself. Ephes. 2. 1. 2. 3. etc. Nostra merita Christi misericordiae, we must make, as Bernard 
e Sermone 43. super Cantica.  saith, was his use pro aceruo meritorum fasciculum ex amaritudinibus Christi, for a heap of our merits, a bundle of Christ's sufferings, and lay them between our breasts, for by his blood he hath purchased us to be a people peculiar to himself. Tit. 2. 14. Wherefore, blessed be God even the father of our Lord jesus Christ, who hath blessed us in all spiritual blessings, in heavenly things in him, etc. by whom we have redemption, through his blood, even the forgiveness of sins, according to his rich grace. Ephes. 1. 3. 7. 8.   

And he shall redeem Israel from all his iniquities.  
Of the Author of this redemption, we have heard. Now the subject redeemed, is Israel; that is the number of the faithful, to whom this benefit doth belong.  
Hereof it necessarily followeth, that Christ hath paid unto 
Doctrine.  his Father, the price for the sins of man. The virtue whereof albeit in respect of the merit and power be infinite, and so sufficient, for the redeeming of ten thousand worlds (if there were so many) yet in respect of the counsel of God, and the event, is effectual only unto Israel, to the Elect. And in appeareth: thus,  
First, for whom the son of God did not pray, for them he did not offer himself. These two can not be severed, parts of his Sacerdotal office; but he prayed only for the Elect, and for them offered himself, and reconciled them to the father. john 17. 9 19 Ephes. 5. 25. Therefore, to them alone, not to others, doth salvation appertain, which he hath purchased.  
Secondly, if it be true that he paid the ransom, and died for all indifferently, and effectually; then should not his death be beneficial to them, for whom he died. For it doth not profit the reprobate, who shall be punished with eternal perdition, from the presence of the Lord, and from the glory of his power. 2. Thes. 1. 9 whose doom is pronounced by Christ: Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. Math. 25. 41.  
Thirdly, put this as granted, that all men, none excepted, before and after that Christ died, be through his blood truly and undoubtedly received into the favour of God. Then hereof will follow many dangerous consequents, which do overthrow the grounds of Christian religion. For than no original sin, nor guilt thereof: the whole offspring of Turks, Infidels, and Pagans, should be borne in favour and acceptance with God, and those saved who are not in the covenant of grace. But the Scripture teacheth us, that by the offence of one, the fault came upon all to condemnation. Rom. 5. 18. and are by nature the children of wrath. Ephes. 2. 3. taken alive of the Devil to do his will: 2. Tim. 2. 26. already condemned, because they believe not in the name of the only begotten son of God. joh. 3. 18. Aliens from the common wealth of Israel, strangers from the covenants of promise, and have no hope, etc. Ephes. 2. 12. Therefore all, and only the faithful are partakers of the fruits and benefits of Christ's death and resurrection (of free justification with God, of quickening from the death of sin and the body, and at the last, of immortal life and endless glory.) For these alone hear the word of Christ, and believe. joh. 10. 28. are justified by faith, are reconciled to God, and have peace through our Lord jesus Christ. Rom. 5. 1. are regenerate by the holy Ghost, are raised up to a new life in Chest, and have their hearts purified by faith. Rom. 6. 4. Acts 15. 9 And lastly, these be they who sleeping in the Lord jesus, God shall raise from death, and bring with him, that they may enjoy life and glory eternally in heaven. 1. Thes. 4. 14. Math. 25. 31. joh. 3. 16.  
Secondly, this is that truth which the Ancient Fathers have taught and constantly professed. So Chrysostome 
f In 9 caput Epist. ad Hebraeos, homilia 17.  expounding that of the Apostle. Hebr. 9 28. Christ was once offered to take away the sins of many; propoundeth the question, Why of many, not of all? and answereth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because all believed not. If thou dost not believe, Christ did not descend, Christ did not suffer for thee, As Ambrose 
g Lib. 4. de fide ad Gratianum, cap. 1.  instructeth the Emperor Gratian. The author of life gave himself to death, for the life of the Elect. Gregory 
h Pro electorum vila usque ad mortem tradidit se author vitae. Homil. 2. in Ezechielem.  so teacheth the people. Infinite are the authorities of Augustine, but that of all other is most pregnant, where handling that demonstrative proof of the free and inestimable mercy of God 
i Tractatu 45. in evangelium johannis.  towards us. Rom. 8. 32. in that he spared not his own son; but gave him for us all: demandeth, which all? and satisfieth his own doubt: Even for us, whom he hath soreknowne, whom he hath predestinate, whom he hath justified, whom he hath glorified. Of whom it followeth, Who shall lay any thing to the charge of God's Elect? And this was the confession of the whole Church of 
k Passus est Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eusebius lib. 4. Histor. Ecclesiast. cap. 15.  Smyrna, in the primitive and purer times thereof, as we read in the Ecclesiastical histories. The evidence of this point is so great, that the Schoolmen 
l Lumbardus lib. 3. Distinct. 18.  also have acknowledged the same, though living in the days of more darkness and corruption, distinguishing 
m Innocentius 3. lib. 2. de officio Missae, cap. 41. Aquinas in 1. ad Tim. 2. Lectione 1. in fine, pro aliquibus efficaciter, pro omnibus sufficienter, & in 5. cap. Apocalypseos. Anselmus lib. 2. Cur Deus homo, cap. 14 15.  the sufficientia, & efficientia mortis Christi, the sufficiency reacheth unto all, the effect to the Elect only: and they give a reason of this 
n Aquinas summa contra Gentes, lib. 4. cap. 55. sect. 26. Vide & Galatinum de arcanis Cathol. religionis exponentem Esaiae cap. 53. lib. 8. cap. 14.  distinction. For the death of Christ is as an universal cause of salvation, as the sin of Adam an universal cause of damnation. Now, an universal cause must be applied in special to every one, that they may receive the effect thereof. The effect of the sin of the first man, cometh unto all by carnal generation, the effect of the death of Christ, must be conveyed by spiritual regeneration, whereby man in a sort is conjoined, and incorporated with him. It were very easy to add to these few, greater number of 
o De hac materia Vrsinus in oratione habita, de quaestione ad quos feuctus mortis, & resurrectionis Christi pertineat. Grinaeus Theologicorum Theorematum part 3. de fidelibus, quorum causa Christus jesus mortnus est & resurrexit: & sunt de ea integri Tractatus.  johannis jezleri de fructu mortis Dominicae libri quinque; jacobi Kimedoncij de redemptione gene, is humani libritres 〈◊〉. Amandi Polani Syntagmate lib. 6. cap. 18.  proofs, but needless.  
Use. First therefore, for application; let this teach us to pray for faith; so the Apostles: Lord increase our faith, Luc. 17. 5. for as in that first Sermon preached to the Gentiles in Cornelius' house, which was confirmed by a visible sign, the holy Ghost descending upon them that were present, S. Peter said, To him (that is Christ) all the Prophets give witness, that through his name all that believe in him, shall receive forgiveness of sins, Act. 10. 43. And prayer is the key of heaven, opening unto us the treasury of God's blessings: it ascends, graces descends: among them is this faith, donum infusum, 
p Aquinas 2. 2. q 6. art. 1. So an example in Austin, when he went to Milan to hear S. Ambrose eloquence. Veniebant in mentem meam (ait) simul cum verbis quae diligeban, res etiam quam negligebam cumcor aperitem ad excipiendum, quam disertè diceret, pariter intrabat, & quam verè diceret, etc. Confess. l. 5. c. 14.  a gift infused; therefore to you it is given, saith the Apostle, that you should believe, Phil. 1. 29.  
Secondly, let us be thankful to God for the blessing vouchsafed us: so S. Paul, being converted after the rehearsal of his former estate, and of his calling, and mercy obtained, breaketh forth thus: Therefore to the King immortal, invisible, unto God only wise, be glory for ever and ever, 1. Timoth. 1. 17.  
Thirdly, this may be an admonition to examine ourselves, whether we be in Christ, or no, 1. Cor. 13. 5. which will be apparent by the holy fruits, as faith, love, hope, receiving the word with joy, 1. Thess. 1. 3, 4, 5. obedience, joh. 10. 28. prayer and newness of life, 2. Tim. 2. 19 strife against sin, and victory over the same, Rom. 7. 23, 24, 25. and such like. So that we live not now according to our own wills, but the will of him (Christ jesus) who hath died once for us all, 2. Cor. 5. 17.   

And he shall redeem Israel from all his iniquities.  
The original word here translated Iniquities, signifieth 
q Malum peccatorium, & malum ultorium Tertul. adversus Marcionem. l. 2.  two things, the material, and the formal of sin, as the Schoolmen call it: that is, the corruption, disorder, defect, and inclination, repugnant to the law of God: the inherent disease, the evil of offence; and also the guilt binding unto punishment, temporal and eternal, according to the order of divine justice, the evil of punishment: and so it is used for both these oftentimes in Scripture, as Gen. 4. 13. Lament. 4. 3 Psal. 32. 5. Esay 53. 11. and elsewhere.  
The Prophet having a reference to that which he said before, 
Doctrine.  viz. That with the Lord was great redemption; now by way of Exposition, adding, For he shall redeem Israel from all his sins, teacheth; that God in Christ doth perfectly free all the faithful, both from their sins, and from the punishment due unto them; for he is that 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word but once used in the new Testament.  all-sufficient ransom, 1. Tim. 2. 5. and therefore those that die in the Lord do rest from their labours, Revel. 14. 13. for 
s Suscipiendo paenam, & non culpam, & culpam delevit & paenam. Augustinus de verbis domini. Ser. 37.  Christ taking upon him the punishment, not the sin, hath put away both the sin and the punishment: so that there is now no condemnation to those that are in Christ jesus, Rom. 8. 1. The truth of which position appeareth thus:  
First, the immediate 
t Caúsa proxima sublata tollitur effectus nam omnis causa proxima cum suo essectu reciprocatur.  cause being taken away, the effect must needs cease; as when corrupt humours from whence distemperature and sickness come be purged, the body recovereth former health. Now what respect there is of the cause 
u Paena est effectus peccati, paena simpliciter ut habet rationem paenae semper habet ordinem ad culpam. Aquinas 1. 2. q. 87. art. 〈◊〉. & 7.  to the effect, the same is between the offence and the punishment: therefore if the offence be pardoned, the punishment is released; for all punishment is inflicted in regard of a fault committed. And the reason thereof is that irrevocable decree of God, when he forbade to eat of the fruit of the tree of knowledge of good and evil, under that penalty, What day soever thou eat thereof, thou shalt die, Gen. 2. 17. for even then he was in a sort 
x Mortuus est Adam peccans. r. Quoad reatum. 2. quoad moriendi necessitatem. 3. quoad initia mortis corporalis per morbos, etc.  dead, in respect of the guilt; as a man condemned is accounted but dead, though the execution be deferred, of the necessity of dying, which he cannot escape. Of the beginnings of death; for even then, so soon as he had offended, his body was deprived of immortality, and he begun by little and little, and by degrees, to be corrupted, and return to earth, whereof he was made.  
Secondly, If God should punish man, and yet pardon his sin; this were contrary both to his justice and his mercy: to his justice, for he hath accepted of the satisfaction made by Christ, who hath paid the debt, and acquitted us, when he bore our sins upon the tree; and we were healed by his wounds. 1. Pet. 2. 24. and therefore assured that he would remember our offences no more. Ezech. 18. 22. To his mercy; for it were cruelty to punish the innocent: but so we are through the obedience of Christ, his righteousness being imputed unto us, 2. Cor. 5. 20. Wherefore to resolve us, that this his mercy is no half mercy, speaking of our pardon and reconciliation, he useth words of the plural number, as Forgivenesses, 
y Deus condonationum. Vide Wolphium in eum locum.  Nehem. 9 17. Mercies, Rom. 12. 1. Bowels of mercy, Luc. 1. 78. And that our assurance might be the stronger, he doth in a sort open unto us the treasures of his favour, that where sin abounded, there grace superabounded, Rom. 5. 20. and therefore the Prophet layeth out the several parts of our redemption; where he saith not only that Christ was wounded for our sins, and broken for our transgressions, but addeth also, that the chastisement of our peace was laid upon him, Esay 53. 5.  
Thirdly, in the time of Zedekiah it displeased God, that when according to the covenant made, the jews had set free their servants, they repent of that deed, and compelled them to return, and held them in subjection; and therefore threatened a judgement, jerem. 34. 11. 17. And then shall we think that there is unrighteousness with God, and that he will promise pardon of sins, and liberty unto the faithful, and yet impose upon them punishment as a new enthrallment? Nothing less; and therefore when he offereth forgiveness of sins, he useth such words as do include both the one and the other; as to blot them out, to wash them away, Psa. 51. 2. to remove them so far out of his sight as the East is from the West, Psal. 103. 12. to cast them behind his back, Esay 38. 17. not to impute or lay them to our charge, Psal. 32. 2. In which form of speech is a similitude borrowed from creditors, who cannot commence suit or enter action against their debtors, if the Obligation be once canceled, and the debt satisfied by whomsoever. But Christ hath taken out of the way the hand-writing that was against us, Coloss. 2. 14. we therefore have obtained a quietus est, and are freed.  
Fourthly, when we are commanded to forgive one another injuries offered, it is urged by this reason: As God hath forgiven us, Colos. 3. 12. Ephe. 4. 32. and so in the parable, Mat. 18. 23. 35. Now this forgiveness must not be with a retention of revenge in us, but absolute, as that of joseph's to his brethren. Gen. 50. 21. Therefore much more is perfit in God, whose forgiveness is the rule of ours; ours not an equality, but animitation of his. As for those 
z Temporaliter hominem detinet paena, ad demonstrationem miseriae, ad emendationem labilis vitae, ad exercitationem necessariae patientiae. Augustinus tractat. 124. in johannis evangelium.  afflictions, which God layeth upon his children, whose sins he hath pardoned, and accepted into favour, they be no satisfactory punishments, but admonitory chastisements, and medicinal corrections. First, to put them in mind of the corruption of nature, and the desert of sin, as 2. Sam. 12. ver. 10. Secondly, to make them more careful in the ordering of their lives, and to watch over their ways: and this preservative virtue David acknowledgeth with a bonum est: It is good for me O Lord, that I have been in affliction, for before I was troubled, I went wrong, but now have I kept thy commandments, Psal. 119. 71. Thirdly, for the exercise of many holy virtues: Patience, job 1. 12. Prayer, 2. Chron. 20. 12. Obedience, Deut. 8. 2. and such like. Fourthly, they be examples to the wicked; for if God begin judgement at his own house, what then shall be the end of those that do not obey the Gospel? 1. Pet. 4. 17. Therefore not unaptly did 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. lib. 2. de orthodoxa fide cap. 29. Dispensativa seu correctiuaest qua Deus descrit, salutis & correctionis causa, & in gloriam sui nominis; perfecta, cum Deo, universa ad salutem faciente, incorrigibilis manet home & justo judicio deseritur a superna Gratia. Vide Pelargum in Damascenum & Clictoneū veteren commentatorem. Corripit Deus ut emendot, emendat ut servet. Cyprianus. li. 4. Epist. 4.  Damascene call them instructing Desertions, teaching man to know both God and himself: for even Israel when he is fat will forget God, Deut. 32. 15. Therefore God doth correct those who be his, in the world, that they might not be condemned with the world, 1. Cor. 11 32. Before pardon they be punishments, after they be exercises: for God doth not deal with us according to our sins, neither reward us according to our iniquities, Psal. 103. 10.  
Use. There is no place therefore left for human satisfaction: first, for our works, if they be good, they are not of us, but Gods, who works both the will, and the 
b Deus inspirat & assectum & essectum, Augustinus Epist. 105. vide praetcrea illum in Enchiridio. cap. 32. et Ambrosium lib. 1. de vocat. Gentium. cap 2.  deed, according to his good pleasure, Phil. 2. 13. His preventing mercy preparing the will, and his following mercy effecting the work; Secondly, as they proceed from us, they are defiled; for there is none that doth good and sinneth not, Eccles. 7. 21. and our righteousness is as the defiled cloth of a menstruous woman, Esay. 64. 6. Thirdly, they are duty; for we are God's workmanship, created of him unto good works, that we should walk in them, Ephes. 2. 10. And come short of that, which we ought to perform: and therefore must acknowledge that we are unprofitable 
c Et in veritate & humilitate nam vae nisi secissemus. Bernardus in Psal. Qui habitat, serm. 4. & ser. de triplici custodia manus linguae & cordis.  servants, Luc. 17. 10. and pray with David, Enter not into judgement with thy servants, O Lord, for no flesh can be justified in thy sight, Psal. 143. 2. Wherefore we must appeal from justice to mercy, that we may be found, not in ourselves but in Christ, not having our own righteousness, but his, Philip. 3. 9 whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of sins, Rom. 3. 25. and is made unto us of the Father, Wisdom (in the manifestation of the Gospel) Righteousness (in absolving us from our sins) Sanctification (by his conversing with sinners) Redemption (in his passion, which he sustained for sinners) 1. Cor. 30. 31. 
d Sapientiae in praedication, justitia in absolutione peccatorum, sanctificatio in conversatione quam habuit cum peccatoribus, redemptio in passione quam sustinuit pro peccatoribus. Bernardus in Cantic a serm. 23  that whosoever doth rejoice, should rejoice in the Lord; and by once offering himself hath he consecrated for ever them that are sanctified, Heb. 10. 14. Consummatum est, It is finished; there needeth no more.  
Secondly, by this is overthrown that idle conceit of Purgatory: whereof we may truly say, as 
e Non procul ab initio: vide Erasmum in Chiliadibus adproverbium Lamiae turres.  Tertullian did of the monstrous opinions of the Valentinian heretics, that if one be admitted to hear the whole tale thereof, it would be suitable to those which old women use to tell of Bugs and Fairies, and goodly wonders, and such like, to scare and make children afraid, and get them sleep when they be froward: for it is now, Admiranda canunt, sed non credenda Papistae, As well Papists as Poets can tell of wonders and incredibilities: for they say (but very 
f Bellarminus de Purgat. l. 2. cap. 7 & 14. Greg. Mag. Dial. lib. 4. nounulli in quadam terrae part Infernum esse putaverunt, alij sub terra essè existimant, ego autem hac de re temerè definire non audeo. Quo modo dici potest inferno contiguum Purgatorium, cum infecni locus ijs sit incognitus?  inconstantly) that it is a place wherein the souls of the faithful, after they be dead, which be yet charged with the guiltiness of some temporal punishment, or departed the body in some venial sin, according to the rule of God's justice, be tormented until they being fully purged from the same, may obtain the blessedness and joy of heaven: And this they tell us is twofold, the one exceeding mild, the other extremely grievous: this is next unto hell, that in a beautiful and pleasant g meadow, as if an offendor, were committed to prison, in some noble man's house. It were labour evil spent, to stand to confute such a folly. Therefore, but a reason or two to manifest 
h De hoc igne Purgatorio, vide Apolog. Graecorun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Bonaventura Vulcanio editan, & Latinè redditam. Et Gentiletum de examine Concilij Tridentini, lib. 4. Sessione 25.  the error.  
First, every man doth either believe or not believe. He that believeth and continueth in faith, is freed from the wrath of God, and the curse, and doth not come into judgement, but hath everlasting life: he that believeth not, the wrath of God abideth upon him. joh. 3. 36. There be then no newtrals, who may in Purgatory be cleansed from those sins, whereof in this life, they have not obtained pardon.  
Secondly, the punishment of sin belongeth as well to the body, as the soul: but Purgatory fire is no punishment for the body, for that resteth in the grave. Therefore, there can be no Purgatory after death, before the last day, when the soul and body shall be conjoined together, and both either eternally tormented, or eternally blessed.  
Thirdly, the living come not into Purgatory. But it is certain that many in the last day shall be alive upon the earth. 1. Thes. 4. 17. 1. Cor. 15. 51. And what hope then, if their doctrine be true, for those that cannot be purged? Therefore it appeareth to be but an idle fancy of curious brains, a monkish imagination, and a fiction; having part of the original from 
i Vide Homerum Odyss. lib. 11. Virgilium Aenead. lib. 6. Platonen in Phaedone & Gorgia, & lib. 10. de Republica.  Poet's fables, and Heathenish Philosopher's discourses; who are not unaptly termed of some of the Fathers, 
k Philosophi haereticorum Patriarchae: Tertullianus, lib. contra Hermogenem.  patriarchs of heresies.  
Fourthly, the souls departed from the body, do either go immediately 
l Duae solum viae, duae portae, arcta & lata illa ad salutem, haec ad interitum: duo hominum status vel ovium ad dextram, vel haedorum ad sinistram: duo solum praemia post hanc migrationc, vel corona, vel condemnatio: duo loca tantum, vel sinus Abrahae pro Lazaris, vel infernus pro abiectis epulonibus, nihil medium, nihil est tertium. D. Humfredus contra Campiarum, ratione prima.  into Abraham's bosom, or the dungeon of hell. Luc. 16. 22. 23. Now Purgatory is neither in the one nor the other: therefore none at all. For there is only two ways, two gates, the broad and the strait; one leading to life, the other to death. Mat. 7. 13. Two conditions of men, sheep at the right hand, goats at the left. Mat. 25. 33. Two rewards after this life, either endless glory, or eternal shame, Rom. 2. 78. Two places, heaven or hell; no middle between both, that he 
m Non est ullus medius locus ut possit esse, nisi cum Diabolo, qui non est cum Christo, August. lib. 1. de peccatorummeritis & remiss. cap. 28. Tertium locum ignoramus nec esse in Scriptures, invenimus. August. lib. 5. Hypognosticum.  cannot be elsewhere, but with the Devil, who is not with Christ. justinus Martyr 9 75. For after the departure of the soul from the body, there is presently a distinction of the good and the evil. The good are carried of the Angels into rest. Apoc. 14. 13. The evil are sent to torment, Luc. 16. 23. And when we are once gone from hence, there is no 
n Quando istinc excessum fuerit, nullus iam poenitentiae locus, nullus satisfactionis effectus, bis vita aut amittitur, aut tenetur, Cyprianus ad Demet.  benefit of satisfaction, no repentance: here life is lost, or kept. For look in what state we be when Christ doth 
o Modo quaerat Domini misericordiam, qui non vult pati sine fine miseriam: Vide Fulgentium toto lib. 2. de remissione peccatorum, praesertim à cap. 7 ad finem usque libri illius.  call us out of this world, in the same shall he 
p Sententia Doctrinae Christi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justinus Martyr in Triphonem, & Cyprianus de Mortalitate. Qualem te invenit Deus cum de hoc mundo evocat, & accersit, talem & judicat.  judge us. Wherefore, let us seek the Lord while he may be found; let us call upon him while he is near: now is the acceptable time, behold the day of salvation, 2. Cor. 6. 2 For it is impossible that the lightest sins (if any may be of that estimate) can be washed away, and we saved, but by Christ, whose blood doth purge us from all sin. 1. joh. 1. 7.   
AMEN.   

The conclusion out of S. Augustine. Augustinus, lib. 15. de Trinitate.  
COram te est firmitas & infirmitas mea Domine; illam serva, istam sana: coram te est scientia & ignorantia mea, ubi mihi aporuisti suscipe intrantem, ubi clausisti aperi pulsanti: meminorim tui, intelligam te, diligam te, auge in me ista donec me reforms ad integrum. Scio scriptum esse, in multiloquio non effugictur peccatum, sed utinam praedicando verbum tuum & laudando te, tantummodo loquerer; non solùm fugerem peccatum, sed meritum bonum acquirerem, quamlibet multum sic loquerer: neque enim homo de te beatus, peccatum praeciperet, germano in fide filio suo, cui scripsit, dicens: Praedica verbum, insta, opportune, importune. Nunquid dicendum est, istum non multa locutum quòd non solum opportune, verum etiam importune verbum tuum, Domine, non tacebat? sed ideo non erat multum quia tantùm necessarium.  
FINIS.