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THE BLINDE-MANS Sermon. IOHN 9. 31. Now wee know that God heareth not sinners, but if any be a worshipper of God,
THE BLINDE-MANS Sermon. JOHN 9. 31. Now we know that God hears not Sinners, but if any be a worshipper of God,
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and doth his will, him hee heareth.
and does his will, him he hears.
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THese are the words of one that was borne blinde, to whom our Sauiour Christ had restored his sight.
THese Are the words of one that was born blind, to whom our Saviour christ had restored his sighed.
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And hée was occasioned héer eunto by the enuious, and ignorant Pharisées, who said in the verse 24. that they knew Christ to be a sinner.
And he was occasioned Here eunto by the envious, and ignorant Pharisées, who said in the verse 24. that they knew christ to be a sinner.
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And in the vers. 29. that they knew not whence hée was: that is, whether his doctrine and miracles were of God, or of Sathan.
And in the vers. 29. that they knew not whence he was: that is, whither his Doctrine and Miracles were of God, or of Sathan.
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In the verse 30. he closely reproueth their ignorance by way of admiration: Doubtlesse this is a maruellous thing that you know not whence hee is!
In the verse 30. he closely Reproveth their ignorance by Way of admiration: Doubtless this is a marvelous thing that you know not whence he is!
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&c. Now in this verse hée goeth forward, teaching them, and prouing vnto them that Christ is not a sinner,etc. Now in this verse he Goes forward, teaching them, and proving unto them that christ is not a sinner,
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and that he is of God. That Christ is not a sinner, he proueth in this verse, and thus he argueth:
and that he is of God. That christ is not a sinner, he Proves in this verse, and thus he argue:
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God heareth not sinners, But God hath heard this man: Therefore this man is not a sinner. God hears not Sinners, But God hath herd this man: Therefore this man is not a sinner.
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The Assumption, namely, that GOD hath heard him, he proueth in the vers. 32. his argument being drawne from the effect of Gods power in him,
The Assump, namely, that GOD hath herd him, he Proves in the vers. 32. his argument being drawn from the Effect of God's power in him,
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namely, the wonderfull Miracle that hée wrought, in restoring him to his sight, which he amplifieth by the comparison of all times:
namely, the wonderful Miracle that he wrought, in restoring him to his sighed, which he amplifieth by the comparison of all times:
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Since the world began, it was neuer heard that any man opened the eyes of one that was borne blind. Since the world began, it was never herd that any man opened the eyes of one that was born blind.
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The greatnes of the Miracle appeareth héerein, that being borne blind, he had no eyes, therfore it must néeds follow, that hée made him new eyes:
The greatness of the Miracle appears herein, that being born blind, he had no eyes, Therefore it must needs follow, that he made him new eyes:
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and hée that can make eyes, can also create a man, which none can doe except God alone,
and he that can make eyes, can also create a man, which none can do except God alone,
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and hée to whom God giueth power to doe it.
and he to whom God gives power to do it.
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The Proposition is a doctrine, which he first confirmeth by the ground, that is, the common knowledge and consent of all men, in the first words, [ We know. ] Secondly, he illustrateth the same by the contrary, [ But if any man be a worshipper of God,
The Proposition is a Doctrine, which he First confirmeth by the ground, that is, the Common knowledge and consent of all men, in the First words, [ We know. ] Secondly, he illustrateth the same by the contrary, [ But if any man be a worshipper of God,
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and doth his will, him hee heareth. ] Heerein therefore thrée things are to be handled.and does his will, him he hears. ] Herein Therefore thrée things Are to be handled.
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First, the ground of the Doctrine. Secondly, the Doctrine it selfe. Thirdly, the illustration thereof.
First, the ground of the Doctrine. Secondly, the Doctrine it self. Thirdly, the illustration thereof.
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I. Wee know.
I. we know.
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Which is as much as if hée had said, all men learned, and vnlearned, Iew and Gentile,
Which is as much as if he had said, all men learned, and unlearned, Iew and Gentile,
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euen all men, by the light of Nature, know that God heareth not sinners.
even all men, by the Light of Nature, know that God hears not Sinners.
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And héerein we are to obserue, that whereas he saith (wee) hée alludeth to that proud and ignorant spéech of theirs, in the verse 24. closely deriding their ignorance.
And herein we Are to observe, that whereas he Says (we) he alludeth to that proud and ignorant speech of theirs, in the verse 24. closely deriding their ignorance.
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As if hée had said, you Pharises, that are puft vp with pride and vaine-glory, whose hearts Satan hath filled with couetousnes, whose minds the poyson of blacke enuy hath blinded,
As if he had said, you Pharisees, that Are puffed up with pride and vainglory, whose hearts Satan hath filled with covetousness, whose minds the poison of black envy hath blinded,
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& whose iudgments, worldly lusts haue corrupted, that you neyther will, nor can discern the truth,
& whose Judgments, worldly Lustiest have corrupted, that you neither will, nor can discern the truth,
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nor iudge righteous iudgment, you know this man to be a sinner.
nor judge righteous judgement, you know this man to be a sinner.
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Because this man conuinceth you of open rebellion against GOD, laying open the foule corruptions of your hearts, which with your subtle delusions of Almes, Fasting,
Because this man Convinces you of open rebellion against GOD, laying open the foul corruptions of your hearts, which with your subtle delusions of Alms, Fasting,
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and Prayer, you kéepe secret and close within your selues, from the eyes of the poore Commons;
and Prayer, you keep secret and close within your selves, from the eyes of the poor Commons;
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and because he glorifieth not your persons, neither any whit respecteth you in the sight of the people, which would be honoured and called Rabbi of euery man;
and Because he Glorifieth not your Persons, neither any whit respecteth you in the sighed of the people, which would be honoured and called Rabbi of every man;
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but contrarily reprooueth your pride, couetousnesse, cruelty in deuouring widdowes houses, and hypocrisie, whereby you thinke your selues greatly disgraced,
but contrarily Reproveth your pride, covetousness, cruelty in devouring widow's houses, and hypocrisy, whereby you think your selves greatly disgraced,
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therfore are you incensed in malice, enuy, and hatred against him, deuising & plotting against him, séeking to insnare and intangle him in his spéeches,
Therefore Are you incensed in malice, envy, and hatred against him, devising & plotting against him, seeking to ensnare and entangle him in his Speeches,
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if by any meanes, colour, or pretence, you might bring him within the compasse of treason, or danger of Law.
if by any means, colour, or pretence, you might bring him within the compass of treason, or danger of Law.
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Hence it is that euen contrary to your owne knowledge, you say that you know him to be a sinner.
Hence it is that even contrary to your own knowledge, you say that you know him to be a sinner.
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But I that haue béene afflicted euer since I was borne, that haue euer till now borne this heauy crosse of blindnesse,
But I that have been afflicted ever since I was born, that have ever till now born this heavy cross of blindness,
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& now at length haue obtained mercy, that not onely bodily eyes should be giuen mée, to behold this comfortable light of the Sun,
& now At length have obtained mercy, that not only bodily eyes should be given me, to behold this comfortable Light of the Sun,
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but the eyes of my mind should be opened to behold the son of God, I and such as I,
but the eyes of my mind should be opened to behold the son of God, I and such as I,
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euen we know that this man is not a sinner, whatsoeuer it pleaseth you to know and iudge of him.
even we know that this man is not a sinner, whatsoever it Pleases you to know and judge of him.
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Héere wée obseruc, and sée a poore and vnlearned man teaching the learned Pharises, profest Doctors of the Law, and Prophets:
Here we obseruc, and see a poor and unlearned man teaching the learned Pharisees, professed Doctors of the Law, and prophets:
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and yet are they so ignorant in both, as that a common man must teach them,
and yet Are they so ignorant in both, as that a Common man must teach them,
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yea, they are so dull as that they cannot learne, which maketh the man to maruell at them.
yea, they Are so dull as that they cannot Learn, which makes the man to marvel At them.
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Surely indéede it is a maruellous thing, that plaine, simple, and vnlearned men should teach learned Clerks, the wise and prudent: yet so it is;
Surely indeed it is a marvelous thing, that plain, simple, and unlearned men should teach learned Clerks, the wise and prudent: yet so it is;
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for the Gospell is a Mystery, it is all wonder, for it is not grounded on any principle in nature,
for the Gospel is a Mystery, it is all wonder, for it is not grounded on any principle in nature,
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therfore it is as great a wonder also, that any man should beléeue it, but that it should be rather to the Iew a stumbling block, & to the Gentiles foolishnes.
Therefore it is as great a wonder also, that any man should believe it, but that it should be rather to the Iew a stumbling block, & to the Gentiles foolishness.
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In Mat. 11. Our Sauiour Christ had preached the Gospel to thrée great & populous cities, Corazim, Bethsaida, and Capernaum, whereof Capernaum was euen lifted vp to Heauen with the wealth, pompe, and pride of this world.
In Mathew 11. Our Saviour christ had preached the Gospel to thrée great & populous cities, Chorazin, Bethsaida, and Capernaum, whereof Capernaum was even lifted up to Heaven with the wealth, pomp, and pride of this world.
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In this city there were many rich Merchants, that had knowledge enough by their traffique to encrease their substance.
In this City there were many rich Merchant's, that had knowledge enough by their traffic to increase their substance.
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In it were learned men, and great Schollers:
In it were learned men, and great Scholars:
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In it were prudent and politicke gouernours, yet for all this when Christ preached the Gospell among them, there is none that repenteth, none that beléeueth, none that vnderstandech.
In it were prudent and politic Governors, yet for all this when christ preached the Gospel among them, there is none that Repenteth, none that Believeth, none that vnderstandech.
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They flockt about him to heare newes, for so his doctrine was accounted, and to sée wonders,
They flocked about him to hear news, for so his Doctrine was accounted, and to see wonders,
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and when they had sufficed themselues with nouelties, there is no more repenting, beléeuing, remorse for sinne,
and when they had sufficed themselves with novelties, there is no more repenting, believing, remorse for sin,
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than if they had béene at a play:
than if they had been At a play:
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but they returned backe againe like the Dog to his vomit, and the Sow to her wallowing in the mire.
but they returned back again like the Dog to his vomit, and the Sow to her wallowing in the mire.
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Héereupon hee declareth the causes héereof, by way of thanksgiuing, for the instruction of his Disciples then present, ver. 25. I thanke thee O Father, Lord of Heauen and earth,
Hereupon he Declareth the Causes hereof, by Way of thanksgiving, for the instruction of his Disciples then present, ver. 25. I thank thee Oh Father, Lord of Heaven and earth,
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because thou hast hid these things from the wise, and men of vnderstanding, & hast opened them vnto babes.
Because thou hast hid these things from the wise, and men of understanding, & hast opened them unto babes.
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It is so O Father, because thy good pleasure was such. Héerein the Disciples might learne.It is so Oh Father, Because thy good pleasure was such. Herein the Disciples might Learn.
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First, that the Gospell cannot be comprehended with mans vnderstanding and reason.
First, that the Gospel cannot be comprehended with men understanding and reason.
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Secondly, that there is no power, disposition, or inclination in mans will to receiue the Gospell, being not onely not congruous,
Secondly, that there is no power, disposition, or inclination in men will to receive the Gospel, being not only not congruous,
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but flat contrary to the same.
but flat contrary to the same.
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For these Cities, though they were not such brutish sinners as the Sodomites, but ciuilly honest,
For these Cities, though they were not such brutish Sinners as the Sodomites, but civilly honest,
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or naturally vertuous, yet they were as vnbeléeuing, and more vnbeléeuing then the Sodomites would haue béene:
or naturally virtuous, yet they were as unbelieving, and more unbelieving then the Sodomites would have been:
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therefore they shall receiue the greater condemnation.
Therefore they shall receive the greater condemnation.
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Thirdly, the Disciples héereby might learne, that to repent and beléeue is the meere mercy and grace of God.
Thirdly, the Disciples hereby might Learn, that to Repent and believe is the mere mercy and grace of God.
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Fourthly, that this mercy and grace, méerely procéedeth of the good pleasure of his will.
Fourthly, that this mercy and grace, merely Proceedeth of the good pleasure of his will.
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Fiftly, that God being absolute Lord of all the world, and maker of all men, respecteth not persons,
Fifty, that God being absolute Lord of all the world, and maker of all men, respecteth not Persons,
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but hath mercy on whom hée will, and passeth by whom he will, Rom. 9. 15.
but hath mercy on whom he will, and passes by whom he will, Rom. 9. 15.
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Therefore séeing that these old rotten rags, our darke hearts cannot retaine the new péece;
Therefore seeing that these old rotten rags, our dark hearts cannot retain the new piece;
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neither that these olde corrupt vessels can conteyne the new wine of the Gospell, there must a new heart be giuen vs,
neither that these old corrupt vessels can contain the new wine of the Gospel, there must a new heart be given us,
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and a new spirit put within vs, Ezech. 36. 26. 27. We must be borne againe,
and a new Spirit put within us, Ezekiel 36. 26. 27. We must be born again,
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before we can enter into the kingdome of grace, and of glory, Iohn 3. 5. Now this second birth is not of flesh and bloud,before we can enter into the Kingdom of grace, and of glory, John 3. 5. Now this second birth is not of Flesh and blood,
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nor of the will of man, but of the spirit of God, who regardeth not persons, ages, sexes, worldly prerogatiues. 1 Cor. 1. 26. 27. 28. Brethren, you see your calling,
nor of the will of man, but of the Spirit of God, who Regardeth not Persons, ages, sexes, worldly prerogatives. 1 Cor. 1. 26. 27. 28. Brothers, you see your calling,
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how that not many wise men after the flesh, not many mighty, not many noble are called:
how that not many wise men After the Flesh, not many mighty, not many noble Are called:
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But God hath chosen the foolish things of the world to confound the mighty things,
But God hath chosen the foolish things of the world to confound the mighty things,
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and vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to nought things that are. and vile things of the world, and things that Are despised hath God chosen, and things that Are not, to bring to nought things that Are.
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Christ chose not, nor called any of the Politicians or Péeres of Ierusalem to bée the planters and builders of his Church and Kingdome,
christ chosen not, nor called any of the Politicians or Peers of Ierusalem to been the planters and Builders of his Church and Kingdom,
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nor yet any of the Pharises, Scribes, or Lawyers, for they were not fit nor apt to make Disciples of;
nor yet any of the Pharisees, Scribes, or Lawyers, for they were not fit nor apt to make Disciples of;
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those rotten, tattered garments, and fusty vessels were too farre worne, and spent, and too much corrupted with fleshly wisdome, worldly policy and craft, sensuality, bodily pleasures, pomp, & vanities of naturall life:
those rotten, tattered garments, and fusty vessels were too Far worn, and spent, and too much corrupted with fleshly Wisdom, worldly policy and craft, sensuality, bodily pleasures, pomp, & vanities of natural life:
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So far were they ouergrowne, & throughly corrupted herewith, as they could not empty themselues,
So Far were they overgrown, & thoroughly corrupted herewith, as they could not empty themselves,
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nor lay aside these things, to prepare themselues for Christ, vnlesse they should lay their whole selues aside.
nor lay aside these things, to prepare themselves for christ, unless they should lay their Whole selves aside.
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But hée chose simple and silly Fishermen, which hauing their businesses, and getting their liuing by sea, had least fellowship and smallest dealings with men which were men of no imployment, little acquainted with the subtilty & craft of the world,
But he chosen simple and silly Fishermen, which having their businesses, and getting their living by sea, had least fellowship and Smallest dealings with men which were men of no employment, little acquainted with the subtlety & craft of the world,
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and were as babes in comparison of Citizens, and such as deale in great and many matters.
and were as babes in comparison of Citizens, and such as deal in great and many matters.
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These, and such like, as are least infected with the world, and whose bodies are broken and tamed with labour and trauell, hunger and cold, are fittest instruments for the holy Ghost to worke in.
These, and such like, as Are least infected with the world, and whose bodies Are broken and tamed with labour and travel, hunger and cold, Are Fittest Instruments for the holy Ghost to work in.
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They are the fittest by whom God might shew forth his sauing wisedome, and by,
They Are the Fittest by whom God might show forth his Saving Wisdom, and by,
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and in whom his goodnesse, mercy, and grace might be most clearely manifested to the world.
and in whom his Goodness, mercy, and grace might be most clearly manifested to the world.
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And this is the glory of his mercy and grace, to exalt, honour, and glorifie the foolish, weake,
And this is the glory of his mercy and grace, to exalt, honour, and Glorify the foolish, weak,
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and contemptible things of the world, by calling them to be the greatest in the kingdome of grace:
and contemptible things of the world, by calling them to be the greatest in the Kingdom of grace:
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to whom the honour, glory, and wisedome of this world must stoope, and yéeld it selfe in homage:
to whom the honour, glory, and Wisdom of this world must stoop, and yield it self in homage:
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yea, the least in this kingdome is aboue all principality and power.
yea, the least in this Kingdom is above all principality and power.
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Another example hereof there is in the poore family of Lazarus of Bethania, whether Christ often resorted to dinner, to supper,
another Exampl hereof there is in the poor family of Lazarus of Bethany, whither christ often resorted to dinner, to supper,
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and to lodging, and where he had his heartiest intertainement.
and to lodging, and where he had his heartiest entertainment.
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Why? was not Ierusalem the most conuenient place for the Lord of Heauen and earth, the King of glory to be intertained in? Was it not more fitting that Herod the King, that Pilate the Romaine president,
Why? was not Ierusalem the most convenient place for the Lord of Heaven and earth, the King of glory to be entertained in? Was it not more fitting that Herod the King, that Pilate the Roman president,
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or rather that Caiphas the high Priest, or that some of the Princes, or at the least-wise, that some of the Elders should haue giuen him royall intertainment, according to the maiesty of a King? Where were the Scribes and Pharises that sit in Moses chaire, whose Disciples they boasted themselues to be? How could they be better imployed,
or rather that Caiaphas the high Priest, or that Some of the Princes, or At the leastwise, that Some of the Elders should have given him royal entertainment, according to the majesty of a King? Where were the Scribes and Pharisees that fit in Moses chair, whose Disciples they boasted themselves to be? How could they be better employed,
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then in receiuing and glorifying the Sonne of God before all the people, teaching all men by their owne example to reuerence, to fall downe,
then in receiving and glorifying the Son of God before all the people, teaching all men by their own Exampl to Reverence, to fallen down,
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and worship him? Why doe they not with all submission, and prostrate humilitie, as their Maister Moses commanded them:
and worship him? Why do they not with all submission, and prostrate humility, as their Master Moses commanded them:
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heare this Prophet that the Lord their God hath raised vp vnto them, which is greater then Moses, than Elias, than Salomon, being the Lord of life, the Prince and Sauiour of the world?
hear this Prophet that the Lord their God hath raised up unto them, which is greater then Moses, than Elias, than Solomon, being the Lord of life, the Prince and Saviour of the world?
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If Christ had appeared in earthly royalty, worldly ostentation, pompe, power, dignity, then would Annas and Caiphas the high Priests, the Elders, the Pharises haue gathered to him,
If christ had appeared in earthly royalty, worldly ostentation, pomp, power, dignity, then would Annas and Caiaphas the high Priests, the Elders, the Pharisees have gathered to him,
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and giuen him royal intertainment, because they would haue hoped by him to haue béene freed from the tributes, taxations,
and given him royal entertainment, Because they would have hoped by him to have been freed from the Tributes, taxations,
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and seruitude of the Romains, from the pollage and pillage of the Publicanes and Officers;
and servitude of the Romans, from the pollage and pillage of the Publicans and Officers;
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because that by him they might be honoured and graced in the sight of the Commons,
Because that by him they might be honoured and graced in the sighed of the Commons,
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and because that by him they might be promoted to worldly dignities.
and Because that by him they might be promoted to worldly dignities.
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But because his appearance was spirituall, not worldly, hée hath neither forme nor beauty, Esa. 53. 2. they saw nothing in him wherefore they should desire him.
But Because his appearance was spiritual, not worldly, he hath neither Form nor beauty, Isaiah 53. 2. they saw nothing in him Wherefore they should desire him.
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They saw onely out of their proud, couetous, and enuious hearts, matter of contempt, because that for the endlesse comfort of the meanest and basest estate, he appeared in forme of a seruant.
They saw only out of their proud, covetous, and envious hearts, matter of contempt, Because that for the endless Comfort of the Meanest and Basest estate, he appeared in Form of a servant.
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And though the brightnesse of the glory of the Father, together with his mercy, compassion,
And though the brightness of the glory of the Father, together with his mercy, compassion,
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and goodnes towards man more manifestly shined heerein, yet they looking on him with fleshly eyes, iudge of him according to the outward appearance, Ioh. 7. 41. Therefore as a seruant they estéeme him, and vse him.
and Goodness towards man more manifestly shined herein, yet they looking on him with fleshly eyes, judge of him according to the outward appearance, John 7. 41. Therefore as a servant they esteem him, and use him.
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And because he wholly did the workes of God, in gathering together and sauing the Elect, to the onely honor and glory of God,
And Because he wholly did the works of God, in gathering together and Saving the Elect, to the only honour and glory of God,
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and not to the honour of himselfe, and of them especially, therefore do they condemn him for the most wicked man,
and not to the honour of himself, and of them especially, Therefore do they condemn him for the most wicked man,
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and handle him like the vilest creature of the earth.
and handle him like the Vilest creature of the earth.
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Let our litterall teachers, that are so ripe headed, but dead-hearted, and all common Protestants, commonly carnall Gospeliers, thinke and consider well of this,
Let our literal Teachers, that Are so ripe headed, but deadhearted, and all Common Protestants, commonly carnal Gospeliers, think and Consider well of this,
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and apply it to the present times, and their present selues, if so be that in séeing they can perceiue,
and apply it to the present times, and their present selves, if so be that in seeing they can perceive,
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and in hearing they can vnderstand.
and in hearing they can understand.
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For as Christ the head was receiued, intertained, and vsed then, so shall his true members be to the worlds end among them that professe his name.
For as christ the head was received, entertained, and used then, so shall his true members be to the world's end among them that profess his name.
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For this is the mistery of iniquity. And the Apostle testifieth that the afflictions of Christ are accomplished in his members.
For this is the mystery of iniquity. And the Apostle Testifieth that the afflictions of christ Are accomplished in his members.
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And all that are in Christ Iesus shall suffer persecution, though not at all times with extremity (as very many of the children of God haue done) yet in some measure and degrée euen in the most reformed and established Church,
And all that Are in christ Iesus shall suffer persecution, though not At all times with extremity (as very many of the children of God have done) yet in Some measure and degree even in the most reformed and established Church,
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yea, and almost in the best reformed house.
yea, and almost in the best reformed house.
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Noahs family was the most godly, and best in all the world, yet is there in it an vngratious Cham. In Abrahams house a mocking Ishmael. In Isaaks, a prophane and reuengefull Esau: and amongst the Disciples of Christ, a couetous theefe and a traitour.Noahs family was the most godly, and best in all the world, yet is there in it an ungracious Cham. In Abrahams house a mocking Ishmael. In Isaaks, a profane and revengeful Esau: and among the Disciples of christ, a covetous thief and a traitor.
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Where was our Sauiour crucified, but amongst his owne? He came amongst his owne, but his owne receiued him not.
Where was our Saviour Crucified, but among his own? He Come among his own, but his own received him not.
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Iohn 1. And where are the members of Christ afflicted & persecuted, but amongst their owne? The brethren of Christ,John 1. And where Are the members of christ afflicted & persecuted, but among their own? The brothers of christ,
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euen Church-men, (as we say) betrayed him, sold him, put him to death:
even Churchmen, (as we say) betrayed him, sold him, put him to death:
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so the brethren of the godly shall be their persecutors, euen they (I meane) of the same profession, as Dauid complaineth.
so the brothers of the godly shall be their persecutors, even they (I mean) of the same profession, as David Complaineth.
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It was not mine open aduersary, that did me this dishonour, but euen thou my companion, It was not mine open adversary, that did me this dishonour, but even thou my Companion,
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and familiar friend, wee tooke sweet counsell together, and went to the house of God as friends. and familiar friend, we took sweet counsel together, and went to the house of God as Friends.
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Vse.
Use.
vvb.
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This teacheth Christian men, not to thinke the better of themselues for their worldly wisedome, wealth, honour, learning, degrées in the Vniuersity, &c. Séeing a man in the ample possession of all these, these may be the least in the kingdome of heauen. (I speake not this to derogate from learning.) In Luke 10. 17. The seauenty Disciples, that Christ sent to preach in the Cities,
This Teaches Christian men, not to think the better of themselves for their worldly Wisdom, wealth, honour, learning, Degrees in the university, etc. Seeing a man in the ample possession of all these, these may be the least in the Kingdom of heaven. (I speak not this to derogate from learning.) In Lycia 10. 17. The seauenty Disciples, that christ sent to preach in the Cities,
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whether himselfe would come, returned againe with ioy, saying, Lord, euen the Deuills are subdued to vs through thy name:
whither himself would come, returned again with joy, saying, Lord, even the Devils Are subdued to us through thy name:
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but in vers. 20. Christ curbeth their reioycing which sauoured too much of the world, Reioyce not (saith hée) that spirits are subiect to you,
but in vers. 20. christ curbeth their rejoicing which savoured too much of the world, Rejoice not (Says he) that spirits Are Subject to you,
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but that your names are written in the booke of life. but that your names Are written in the book of life.
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Whereby wee plainely learne, that a man may be excellently furnished with gifts for the discharge of any calling,
Whereby we plainly Learn, that a man may be excellently furnished with Gifts for the discharge of any calling,
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and for the ministery as well as any other, and yet notwithstanding be a reprobate: for the letter killeth, but the spirit giueth life.
and for the Ministry as well as any other, and yet notwithstanding be a Reprobate: for the Letter kills, but the Spirit gives life.
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Therfore let a man glory in a good conscience, which is a continuall feast.
Therefore let a man glory in a good conscience, which is a continual feast.
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Let him reioyce in that he féeleth the loue of God shedde abroad in his heart;
Let him rejoice in that he feeleth the love of God shed abroad in his heart;
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and in the testimony of the holy Ghost, assuring his spirit, that hée is one of the sonnes of God.
and in the testimony of the holy Ghost, assuring his Spirit, that he is one of the Sons of God.
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Secondly, this teacheth the poorest, not to thinke the worse of themselues for their meane estate,
Secondly, this Teaches the Poorest, not to think the Worse of themselves for their mean estate,
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because they want these outward things, 1 Cor. 7. 21. 22. Art thou called being a seruant? Care not for it:
Because they want these outward things, 1 Cor. 7. 21. 22. Art thou called being a servant? Care not for it:
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For hee that is called in the Lord being a seruant, is the Lords freeman: likewise also he that is called being free, is the Lords seruant. For he that is called in the Lord being a servant, is the lords freeman: likewise also he that is called being free, is the lords servant.
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And Iam. 1. 9. 10. Let the brother of low degree reioyce because hee is exalted:
And Iam. 1. 9. 10. Let the brother of low degree rejoice Because he is exalted:
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Euen to be the brother of Christ, the sonne of God, and heyre to the kingdome of glory.
Even to be the brother of christ, the son of God, and heir to the Kingdom of glory.
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Ver. 10. And he that is rich in that hee is made low; for as the flower of grasse so shall he vanish away. Ver. 10. And he that is rich in that he is made low; for as the flower of grass so shall he vanish away.
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The inward man of the one is euer flourishing, & the outward man of the other perishing.
The inward man of the one is ever flourishing, & the outward man of the other perishing.
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He that hath much worlds wealth, and dignity, and but a small measure of Grace is inferiour to him that hath a great measure of grace,
He that hath much world's wealth, and dignity, and but a small measure of Grace is inferior to him that hath a great measure of grace,
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and but little, or no worlds wealth.
and but little, or no world's wealth.
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For spirituall things among themselues admit comparison, but betwéene spirituall things, and earthly things there is no comparison at all.
For spiritual things among themselves admit comparison, but between spiritual things, and earthly things there is no comparison At all.
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This knowledge and consideration that worldly men want, whose felicity consisteth in these outward things:
This knowledge and consideration that worldly men want, whose felicity Consisteth in these outward things:
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this, I say, in the children of God worketh lowlinesse of heart, humility of minde, méekenesse of spirit, in such sort as that they had rather make themselues equall with them of the lower sort,
this, I say, in the children of God works lowliness of heart, humility of mind, meekness of Spirit, in such sort as that they had rather make themselves equal with them of the lower sort,
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than to stand vpon comparisons, and to striue for preheminence, as the fashion of the world is.
than to stand upon comparisons, and to strive for pre-eminence, as the fashion of the world is.
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Lazarus the beggar found matter of reioycing and glorying in Christ, though depriued of all earthly things.Lazarus the beggar found matter of rejoicing and glorying in christ, though deprived of all earthly things.
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Dauid the King found matter of reioycing and glorying in Christ onely, Psalme 4 6. 7. 8. As other men,David the King found matter of rejoicing and glorying in christ only, Psalm 4 6. 7. 8. As other men,
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euen the men of this world reioyced and gloried in the increase of their substance, with the rich man in Luke 12:
even the men of this world rejoiced and gloried in the increase of their substance, with the rich man in Lycia 12:
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So he on the contrary reioyced in the loue, fauour, and countenance of the Lord. And Psalm. 119. Thy Law is deerer vnto mee, than thousands of gold and siluer.
So he on the contrary rejoiced in the love, favour, and countenance of the Lord. And Psalm. 119. Thy Law is Dearer unto me, than thousands of gold and silver.
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And Paul the Apostle found matter of glorying in Christ onely:
And Paul the Apostle found matter of glorying in christ only:
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Phil. 3. 8. He counteth all things losse for Christ, and iudgeth them to be but doung. Philip 3. 8. He counteth all things loss for christ, and Judgeth them to be but dung.
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And as concerning any worldly thing, hée will glory onely in his infirmities, and reioyce in this, that he is counted worthy to suffer for Christs cause.
And as Concerning any worldly thing, he will glory only in his infirmities, and rejoice in this, that he is counted worthy to suffer for Christ cause.
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These thrée examples teach all men, of all estates, degrées, and callings, to reioyce in Christ alone,
These thrée Examples teach all men, of all estates, Degrees, and callings, to rejoice in christ alone,
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and to estéeme of themselues by their Christianity, not by worldly prerogatiues.
and to esteem of themselves by their Christianity, not by worldly prerogatives.
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For, as for the prophane rich, though he had all the world, with the glory thereof,
For, as for the profane rich, though he had all the world, with the glory thereof,
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yet the losse of all shall be his inheritance:
yet the loss of all shall be his inheritance:
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and the godly poore, though hée want all, or rather séeme to want all for the time present,
and the godly poor, though he want all, or rather seem to want all for the time present,
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yet shall hée haue not onely this world, but the world to come for his inheritance.
yet shall he have not only this world, but the world to come for his inheritance.
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Thirdly, this reformeth the erronious conceit of them who measure men by the measure of their learning:
Thirdly, this reformeth the erroneous conceit of them who measure men by the measure of their learning:
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they haue indéede the greatest meanes and helpes, but the grace of God is the onely cause reuealing the mistery of Christianity, to whom hée will.
they have indeed the greatest means and helps, but the grace of God is the only cause revealing the mystery of Christianity, to whom he will.
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Otherwise the most learned men are often the most enemies of Christ, and Christians, and when they thinke themselues to be most wise, they become the greatest fooles.
Otherwise the most learned men Are often the most enemies of christ, and Christians, and when they think themselves to be most wise, they become the greatest Fools.
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To this purpose Dauid acknowledgeth, Psal. 119. 98. 99. 100. That he had more vnderstanding than his teachers,
To this purpose David acknowledgeth, Psalm 119. 98. 99. 100. That he had more understanding than his Teachers,
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than the ancient, than eyther the man of great reading, or the man of much obseruation,
than the ancient, than either the man of great reading, or the man of much observation,
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and great experience by reason of yéeres, And why? because hée kept the commaundements. For indéede how much a man practiseth, so much hée sauingly knoweth, and vnderstandeth.
and great experience by reason of Years, And why? Because he kept the Commandments. For indeed how much a man Practiseth, so much he savingly Knoweth, and understandeth.
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He that knoweth a country, and can plainely describe it onely by the mappe, is not to be compared with him that hath trauailed it through,
He that Knoweth a country, and can plainly describe it only by the map, is not to be compared with him that hath travailed it through,
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although the one be learned and eloquent, and the other vnlearned, and plaine of spéech.
although the one be learned and eloquent, and the other unlearned, and plain of speech.
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The man that hath no tast, may by relation of others, talke, and discourse of tasts, and the differences therof;
The man that hath no taste, may by Relation of Others, talk, and discourse of tastes, and the differences thereof;
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euen so may hée talke much of the Lord, that neuer tasted how swéet the Lord is,
even so may he talk much of the Lord, that never tasted how sweet the Lord is,
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and speake much of the Scriptures, in whom they were neuer powerfull to his conuersion.
and speak much of the Scriptures, in whom they were never powerful to his conversion.
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Hereof the Lord complaineth by Ieremy; They say the Lord liueth, and yet they sweare falsly, Ier. 5. 2. Likewise by Ezechiell: They say, let vs goe and heare the word of the Lord,
Hereof the Lord Complaineth by Ieremy; They say the Lord lives, and yet they swear falsely, Jeremiah 5. 2. Likewise by Ezekiel: They say, let us go and hear the word of the Lord,
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and sit before the Preacher, as the people vseth to do, but their heart goeth after their couetousnesse,
and fit before the Preacher, as the people uses to do, but their heart Goes After their covetousness,
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and after their pride, and after their adultery: Ezech. 33. Their outward pompe sheweth their inward humility,and After their pride, and After their adultery: Ezekiel 33. Their outward pomp shows their inward humility,
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and not their heart-sicke, but braine-sicke deuotion. Thus much of the ground [ we know. ]
and not their heartsick, but brainsick devotion. Thus much of the ground [ we know. ]
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The Doctrine, [ God heareth not sinners. ] The Interpretation of the words. First, to heare, signifieth two things.The Doctrine, [ God hears not Sinners. ] The Interpretation of the words. First, to hear, signifies two things.
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First, it signifieth the infinite knowledge of God, whereby all things lye open to his eye-sight,
First, it signifies the infinite knowledge of God, whereby all things lie open to his eyesight,
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neither is there any thing hid from him, no not the most secret intention of the spirit,
neither is there any thing hid from him, no not the most secret intention of the Spirit,
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and he is therefore called in Gréeke, Kardiognostos, a Searcher of the heart, Psal. 139. 1. 2. 3.
and he is Therefore called in Greek, Kardiognostos, a Searcher of the heart, Psalm 139. 1. 2. 3.
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Secondly, it signifieth the loue and fauour of God, whereby hée doth not onely know,
Secondly, it signifies the love and favour of God, whereby he does not only know,
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but acknowledge, approoue, and grant the prayers of the godly, whether they be vocall, or the desires, and sighes of the heart.
but acknowledge, approve, and grant the Prayers of the godly, whither they be vocal, or the Desires, and sighs of the heart.
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Contrarily, not to heare, is to forsake men, and leaue them to themselues, to disallow, not to accept, to deny and not to regard their prayers, and desires.
Contrarily, not to hear, is to forsake men, and leave them to themselves, to disallow, not to accept, to deny and not to regard their Prayers, and Desires.
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Sinners, ] Are all men vnregenerate: whereof some are brutish, some ciuill, some outwardly religious.Sinners, ] are all men unregenerate: whereof Some Are brutish, Some civil, Some outwardly religious.
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As for the regenerate, though they sinne, yet they doe not commit sinne, 1 Iohn 3. 8. 9. that is to say, sinne doth not raigne in them, Rom. 6. 12. Sinne raigneth when men obey it in their lusts.
As for the regenerate, though they sin, yet they do not commit sin, 1 John 3. 8. 9. that is to say, sin does not Reign in them, Rom. 6. 12. Sin Reigneth when men obey it in their Lustiest.
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That God heareth not sinners, it is euident, Prou. 28. 9. Hee that turneth away his eare from hearing the Law, euen his prayers are abhominable.
That God hears not Sinners, it is evident, Prou. 28. 9. He that turns away his ear from hearing the Law, even his Prayers Are abominable.
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Here is a lesson for them that come to heare the Word in a statute pace.
Here is a Lesson for them that come to hear the Word in a statute pace.
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Esay saith, When you shall stretch out your hands, I will hide mine eyes from you: Isaiah Says, When you shall stretch out your hands, I will hide mine eyes from you:
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and though you make many prayers, yet I will not heare you.
and though you make many Prayers, yet I will not hear you.
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Esay 1. 15. Zachary saith, As hee cryed and they would not heare, so they cryed,
Isaiah 1. 15. Zachary Says, As he cried and they would not hear, so they cried,
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and I would not heare, saith the Lord, Zach. 7. 13. As we are dead, dull,and I would not hear, Says the Lord, Zach 7. 13. As we Are dead, dull,
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and drowsie in the worship and seruice of God, and vnthankfull to him for his benefits, mispending the same on our lusts:
and drowsy in the worship and service of God, and unthankful to him for his benefits, misspending the same on our Lustiest:
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euen so in affliction and trouble, the Lord will be also heauy, and slow of hearing.
even so in affliction and trouble, the Lord will be also heavy, and slow of hearing.
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Are you come to inquire of me saith the Lord? as true as I liue when I am asked, I will not answer, Ezech. 20. 3. Here is a lesson for them that neuer offer to the Lord, prayer, praise, are you come to inquire of me Says the Lord? as true as I live when I am asked, I will not answer, Ezekiel 20. 3. Here is a Lesson for them that never offer to the Lord, prayer, praise,
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and thanksgiuing for all the good things that they hold of him, inioy by him, and daily receiue from him:
and thanksgiving for all the good things that they hold of him, enjoy by him, and daily receive from him:
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And Dauid goeth further, Psal. 66. 16. If I incline my heart vnto wickednesse, the Lord will not heare mee.
And David Goes further, Psalm 66. 16. If I incline my heart unto wickedness, the Lord will not hear me.
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Héere is a lesson for hypocrites that babble much and pray little, comming néere to the Lord with their lippes,
Here is a Lesson for Hypocrites that babble much and pray little, coming near to the Lord with their lips,
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but kéepe their hearts from him. There be sundry reasons why the Lord heareth not sinners.
but keep their hearts from him. There be sundry Reasons why the Lord hears not Sinners.
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First, because they are not the Sons of God, but the seruants of sinne, and therefore haue they not the spirit of Sons, whereby they might call God Father: but the spirit of feare:
First, Because they Are not the Sons of God, but the Servants of sin, and Therefore have they not the Spirit of Sons, whereby they might call God Father: but the Spirit of Fear:
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not of Sonne-like feare, which proceedeth of loue and reuerence, but of seruile and slauish feare, whereby they rather auoide the presence of God,
not of Sonlike Fear, which Proceedeth of love and Reverence, but of servile and slavish Fear, whereby they rather avoid the presence of God,
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as of an inexorable Iudge, and are then most quiet in minde and least troubled in Conscience,
as of an inexorable Judge, and Are then most quiet in mind and least troubled in Conscience,
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when they haue the least to doe with him, and when they thinke, speake, and heare the least of him.
when they have the least to do with him, and when they think, speak, and hear the least of him.
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Héerein euidently shewing themselues to be sonnes of sinfull Adam, who knowing himselfe guilty, shrouded himselfe in the thicket from the presence of the Lord.
Herein evidently showing themselves to be Sons of sinful Adam, who knowing himself guilty, shrouded himself in the thicket from the presence of the Lord.
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This is the cause, why sinners hate the Church, where God speaketh vnto them, and they should speake vnto God,
This is the cause, why Sinners hate the Church, where God speaks unto them, and they should speak unto God,
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and contrarily loue the Tauerne, Ale-house, and vaine company, euen a filthy polluted Conscience, wherein the worme beginneth to gnaw vpon euery occasion.
and contrarily love the Tavern, Alehouse, and vain company, even a filthy polluted Conscience, wherein the worm begins to gnaw upon every occasion.
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This is the cause why they so hate, yea, persecute with deadly hatred the most godly Preachers,
This is the cause why they so hate, yea, persecute with deadly hatred the most godly Preachers,
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euen because they take them to be their greatest tormentors, saying in their spirits as Ahab said to Elias, Hast thou found me O mine enemy? 1. Kin. 21. 20. Art thou hee that troublest all Israell? 1 King.
even Because they take them to be their greatest tormentors, saying in their spirits as Ahab said to Elias, Hast thou found me Oh mine enemy? 1. Kin. 21. 20. Art thou he that troublest all Israel? 1 King.
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18. 17. And as Amaziah said of Amos, The land is not able to beare his words, Amos 7. 10. And as Ahab spoke of Micah to Iehoshaphat. There is one Micah, the sonne of Imlah, by whom we may aske counsell of the Lord;
18. 17. And as Amaziah said of Amos, The land is not able to bear his words, Amos 7. 10. And as Ahab spoke of micah to Jehoshaphat. There is one micah, the son of Imlah, by whom we may ask counsel of the Lord;
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but I hate him, for hee neuer prophesieth good vnto mee, but euill, 1 King. 22. 8.but I hate him, for he never Prophesieth good unto me, but evil, 1 King. 22. 8.
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Secondly, the Lord heareth not sinners, because they do not pray aright, yea, their petitions are full of rebellion, and derogatory to Gods Maiesty.
Secondly, the Lord hears not Sinners, Because they do not pray aright, yea, their petitions Are full of rebellion, and derogatory to God's Majesty.
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Therefore euen as the Prince throweth a wicked petition from him, and casteth the petitioner into prison,
Therefore even as the Prince throweth a wicked petition from him, and Cast the petitioner into prison,
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and it may be, punisheth him with death, as King Salomon did Adonijah for asking Abisag to wife:
and it may be, Punisheth him with death, as King Solomon did Adonijah for asking Abishag to wife:
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so the Lord dealeth with those petitioners, as Dauid saith, let euen their prayer be turned into sinne.
so the Lord deals with those petitioners, as David Says, let even their prayer be turned into sin.
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So that the Lords answer to such requests is like the answer of Salomon to Bathsheba, concerning Adonijah, God do so to mee,
So that the lords answer to such requests is like the answer of Solomon to Bathsheba, Concerning Adonijah, God do so to me,
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and more also, if Adonijah hath not spoken this word against his owne life. and more also, if Adonijah hath not spoken this word against his own life.
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Now the wicked cannot pray rightly, because they know not the Lord, nor his wayes, what pleaseth, what displeaseth him.
Now the wicked cannot pray rightly, Because they know not the Lord, nor his ways, what Pleases, what displeaseth him.
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And the reason hereof is, because they despite the word of the Lord.
And the reason hereof is, Because they despite the word of the Lord.
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The wicked know well what they would haue of God, but they cannot abide to know what God would haue of them.
The wicked know well what they would have of God, but they cannot abide to know what God would have of them.
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Gods benefits they loue, but faith and obedience they loue not.
God's benefits they love, but faith and Obedience they love not.
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Thirdly, the Lord heareth not sinners, because they aske temporall things to consume them on their lusts:
Thirdly, the Lord hears not Sinners, Because they ask temporal things to consume them on their Lustiest:
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and spirituall gifts, many desire to glorifie themselues therewith.
and spiritual Gifts, many desire to Glorify themselves therewith.
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Therefore, saith Salomon, the scorner seeketh wisedome, and findeth it not, Prou. 14 6. And S. Iames saith, yee aske, and receiue not,
Therefore, Says Solomon, the scorner seeks Wisdom, and finds it not, Prou. 14 6. And S. James Says, ye ask, and receive not,
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because you aske amisse, that you may consume it on your lusts.
Because you ask amiss, that you may consume it on your Lustiest.
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Ye Adulterers, and Adulteresses, know ye not that the amity of the world is enmity with God,
the Adulterers, and Adulteresses, know you not that the amity of the world is enmity with God,
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and whosoeuer will make himselfe a friend of the world, is an enemy of God? Iames 4. 3. 4. Euen as the Adulterous wife asketh gold, siluer, iewels, costly apparell, &c. of her husband, that she may bestow them on her louers;and whosoever will make himself a friend of the world, is an enemy of God? James 4. 3. 4. Eve as the Adulterous wife asks gold, silver, Jewels, costly apparel, etc. of her husband, that she may bestow them on her lovers;
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so do all wicked men, euen all the men of this world aske, and desire of God, all good things for the sustenance of their bodies,
so do all wicked men, even all the men of this world ask, and desire of God, all good things for the sustenance of their bodies,
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and maintenance of their persons onely, to chéere and delight their flesh therewith: to adorne and beautifie their persons therewith, but not to glorifie God with the same.
and maintenance of their Persons only, to cheer and delight their Flesh therewith: to adorn and beautify their Persons therewith, but not to Glorify God with the same.
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Heerein they make vse of God to serue their owne turnes of him;
Herein they make use of God to serve their own turns of him;
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as it is now a common practise of these wretched times for one man to loue another, onely for the vse that may be made of him, for his owne gaine.
as it is now a Common practice of these wretched times for one man to love Another, only for the use that may be made of him, for his own gain.
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And as it is the practise of rouing whoremongers, to marry a woman that is old,
And as it is the practice of roving whoremongers, to marry a woman that is old,
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or of base parentage, because shee is rich, that with her goods they may maintaine their Strumpets:
or of base parentage, Because she is rich, that with her goods they may maintain their Strumpets:
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Euen such is the dealings of sinners with God: They seeme to draw néere vnto God, but it is with flattering and dissembling hearts:
Even such is the dealings of Sinners with God: They seem to draw near unto God, but it is with flattering and dissembling hearts:
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for their heart goeth a whooring after his benefites, to set their whole affections thereon, to mispend the same vpon their bodily lusts, without feare.
for their heart Goes a whoring After his benefits, to Set their Whole affections thereon, to misspend the same upon their bodily Lustiest, without Fear.
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The wicked héerein are like Abimelech, the King of Gerar, that gaue kind intertainment to Abraham, Gen. 20. and to Isaak, Gen. 26. for their supposed sisters sake,
The wicked herein Are like Abimelech, the King of Gerar, that gave kind entertainment to Abraham, Gen. 20. and to Isaac, Gen. 26. for their supposed Sisters sake,
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because they were faire and beautifull to looke vpon:
Because they were fair and beautiful to look upon:
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so the wicked make a shew of praising and thanking God for his benefits, like dutifull children,
so the wicked make a show of praising and thanking God for his benefits, like dutiful children,
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but it is for the benefits sake, to commit spirituall fornication therewith, whereby they anger and prouoke the Lord to burne in iealousie,
but it is for the benefits sake, to commit spiritual fornication therewith, whereby they anger and provoke the Lord to burn in jealousy,
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and in the fiercenesse of his wrath, vtterly to consume them.
and in the fierceness of his wrath, utterly to consume them.
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Fourthly, the Lord heareth not sinners, because they are not thankfull for benefites receiued, therefore the Lord denyeth their requests,
Fourthly, the Lord hears not Sinners, Because they Are not thankful for benefits received, Therefore the Lord denyeth their requests,
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and in stéed of a blessing, sendeth them a cursing.
and in steed of a blessing, sends them a cursing.
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And if God deale thus with his owne children, how much more with the sinner and the vngodly.
And if God deal thus with his own children, how much more with the sinner and the ungodly.
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Because that Ezechiah rendred not according to the reward bestowed on him, but his heart was lifted vp,
Because that Hezekiah rendered not according to the reward bestowed on him, but his heart was lifted up,
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therefore wrath came vpon him, vpon Iudah, and Ierusalem. 2 Chron. 32. 25. And Dauid saith, that wrath came vpon Israell for their vnthankefulnes, and disobedience.
Therefore wrath Come upon him, upon Iudah, and Ierusalem. 2 Chronicles 32. 25. And David Says, that wrath Come upon Israel for their unthankfulness, and disobedience.
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And the great complaint that the Lord maketh of their vnkindnesse, sée Micah 6. 2. to the vers. 5. Fiftly, the Lord heareth not sinners, because they aske not in faith.
And the great complaint that the Lord makes of their unkindness, see micah 6. 2. to the vers. 5. Fifty, the Lord hears not Sinners, Because they ask not in faith.
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They repose no trust in Gods promises, but are tossed too & fro as waues of the sea with the wind, Iames 1. 6. 7. The blind heart of the wicked lusteth,
They repose no trust in God's promises, but Are tossed too & from as waves of the sea with the wind, James 1. 6. 7. The blind heart of the wicked Lusteth,
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and in his lust, and for his lust, he commeth to God, but when God heareth not,
and in his lust, and for his lust, he comes to God, but when God hears not,
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then hée playes with his wit, and casteth about euery way to obtaine his fleshly desires:
then he plays with his wit, and Cast about every Way to obtain his fleshly Desires:
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but if by his owne deuises, and deuised meanes, he cannot preuaile, then hée commeth to God againe:
but if by his own devises, and devised means, he cannot prevail, then he comes to God again:
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If God heare him not, then he goes to his shitts againe, euer and anon intermingling broken, rude,
If God hear him not, then he Goes to his shitts again, ever and anon intermingling broken, rude,
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and vntempered prayers, with earnest expectation of his sinfull desires, as though God should be euer at hand to helpe and further him in his lustfull procéeding.
and untempered Prayers, with earnest expectation of his sinful Desires, as though God should be ever At hand to help and further him in his lustful proceeding.
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And if hée cannot obtaine his desires, then is hée angry with God, and leaueth praying,
And if he cannot obtain his Desires, then is he angry with God, and Leaveth praying,
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as the wicked say in Iob. 21. 15. What benefit haue we by praying to the Almighty?
as the wicked say in Job 21. 15. What benefit have we by praying to the Almighty?
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Obiection.
Objection.
n1.
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But God doth often heare the vnlawfull and vnholy prayers, desires, and requests of the wicked,
But God does often hear the unlawful and unholy Prayers, Desires, and requests of the wicked,
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and graunteth the same, as well as to the godly.
and granteth the same, as well as to the godly.
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Answere. It is true: but not in such manner, and for such ends, as hee heareth his owne children.
Answer. It is true: but not in such manner, and for such ends, as he hears his own children.
n1. pn31 vbz j: cc-acp xx p-acp d n1, cc p-acp d n2, c-acp pns31 vvz po31 d n2.
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First, he granteth the wicked, and rebellious their requests and desires of indignation and wrath.
First, he grants the wicked, and rebellious their requests and Desires of Indignation and wrath.
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The Israelites being weary of Manna, because that to feede alwaies of one dish, became wearisome and loathsome vnto them, wished that they were in Egypt againe, where they had varieties,
The Israelites being weary of Manna, Because that to feed always of one dish, became wearisome and loathsome unto them, wished that they were in Egypt again, where they had varieties,
dt np2 vbg j pp-f n1, c-acp cst pc-acp vvi av pp-f crd n1, vvd j cc j p-acp pno32, vvd cst pns32 vbdr p-acp np1 av, c-crq pns32 vhd n2,
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and change of meates, as Fish, Cucumbers, Pepons, Léeks, Onions & Garlicke, therefore they required flesh of the Lord,
and change of Meats, as Fish, Cucumbers, Pepons, Léeks, Onions & Garlic, Therefore they required Flesh of the Lord,
cc n1 pp-f n2, c-acp n1, n2, n2, n2, n2 cc n1, av pns32 vvd n1 pp-f dt n1,
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and they were not disappointed of their lust, Psal. 78. 30. They did eate, and were wel filled;
and they were not disappointed of their lust, Psalm 78. 30. They did eat, and were well filled;
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for he gaue them their owne desire:
for he gave them their own desire:
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But, while the meate was yet in their mouthes, the heauy wrath of God came vpon them,
But, while the meat was yet in their mouths, the heavy wrath of God Come upon them,
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and slew the wealthiest of them, yea, and smote downe the chosen men that were in Israell. and slew the Wealthiest of them, yea, and smote down the chosen men that were in Israel.
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The rich man, Luke 12. had his desires granted:
The rich man, Lycia 12. had his Desires granted:
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for he desired and sought for wealth all his life long, and that his worldly estate might prosper and flourish,
for he desired and sought for wealth all his life long, and that his worldly estate might prosper and flourish,
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and so it did, hée was not disappointed of his lust.
and so it did, he was not disappointed of his lust.
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But as hee withdrew his heart from the Lord, and set his affections on earthly things, therein putting his confidence;
But as he withdrew his heart from the Lord, and Set his affections on earthly things, therein putting his confidence;
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euen so the Lord withdrew his grace from him, and for his reward, left him in the hand of hell.
even so the Lord withdrew his grace from him, and for his reward, left him in the hand of hell.
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To this purpose the wise man saith, Eccles. 5. 12. There is an euill sicknesse that I haue seene vnder the Sunne;
To this purpose the wise man Says, Eccles. 5. 12. There is an evil sickness that I have seen under the Sun;
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to wit, riches reserued to the owners for their euill. to wit, riches reserved to the owners for their evil.
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The like to this we sée in that miserable caitife, Eccles. 48. that had neither sonne nor brother,
The like to this we see in that miserable caitiff, Eccles. 48. that had neither son nor brother,
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nor any kinseman that néeded his wealth, yet was there none end of his trauell, neither could his eye be satisted with riches.
nor any kinsman that needed his wealth, yet was there none end of his travel, neither could his eye be satisted with riches.
ccx d n1 cst vvd po31 n1, av vbds a-acp pix n1 pp-f po31 n1, dx vmd po31 n1 vbi vvn p-acp n2.
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Wherein we may sée that the Lord granted his couetous desires, but in his wrath doth withdraw his grace from him.
Wherein we may see that the Lord granted his covetous Desires, but in his wrath does withdraw his grace from him.
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For hée had not power giuen him of God to eat, drinke, and to delight his soule,
For he had not power given him of God to eat, drink, and to delight his soul,
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and to reioyee in the good vse of his goods, but to liue in continuall labour, sorrow, gréefe, trouble, feare, despayre, and drudgery all his life.
and to reioyee in the good use of his goods, but to live in continual labour, sorrow, grief, trouble, Fear, despair, and drudgery all his life.
cc pc-acp vvb p-acp dt j n1 pp-f po31 n2-j, cc-acp pc-acp vvi p-acp j n1, n1, n1, n1, vvb, n1, cc n1 d po31 n1.
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And héerein is the witty, and wicked worldling deceiued all way, that whiles hee thinketh to make a friend of the world, it becommeth his enemy in the end.
And herein is the witty, and wicked worldling deceived all Way, that while he Thinketh to make a friend of the world, it becomes his enemy in the end.
cc av vbz dt j, cc j n1 vvn d n1, cst cs pns31 vvz pc-acp vvi dt n1 pp-f dt n1, pn31 vvz po31 n1 p-acp dt n1.
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For thus the goulden Idoll Mammon rewardeth his seruants:
For thus the golden Idol Mammon Rewardeth his Servants:
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He leaueth them at the last in the hand of hell, from which he is not able to deliuer them.
He Leaveth them At the last in the hand of hell, from which he is not able to deliver them.
pns31 vvz pno32 p-acp dt ord p-acp dt n1 pp-f n1, p-acp r-crq pns31 vbz xx j pc-acp vvi pno32.
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The world like a stickering whore deceiueth them, causing them by her manifold allurements to commit fornication with her.
The world like a stickering whore deceiveth them, causing them by her manifold allurements to commit fornication with her.
dt n1 av-j dt j-vvg n1 vvz pno32, vvg pno32 p-acp po31 j n2 pc-acp vvi n1 p-acp pno31.
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But as Dalilah hauing bound Sampson (who doted too much on her) forthwith cryed, the Philistimes be vpon thee Sampson: euen so deceitfull and louely Mammon hauing tyed and bound downe to the earth, the plunged hearts of her muddy Mammonists, calleth for the Diuells to prey vpon their soules.
But as Delilah having bound Sampson (who doted too much on her) forthwith cried, the Philistines be upon thee Sampson: even so deceitful and lovely Mammon having tied and bound down to the earth, the plunged hearts of her muddy Mammonists, calls for the Devils to prey upon their Souls.
cc-acp c-acp np1 vhg vvn np1 (r-crq vvd av av-d p-acp pno31) av vvd, dt n2 vbb p-acp pno21 np1: av av j cc j np1 vhg vvn cc vvn a-acp p-acp dt n1, dt vvn n2 pp-f po31 j np1, vvz p-acp dt n2 pc-acp vvi p-acp po32 n2.
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Examples héereof are the rich man, and Diues.
Examples hereof Are the rich man, and Diues.
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Secondly, God granteth those things that the wicked desire, wish, and pray foryet he heareth not the wicked.
Secondly, God grants those things that the wicked desire, wish, and pray foryet he hears not the wicked.
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The reason is, his owne children request the same, whom he heareth, and so the vngodly are made partakers of their desires, through the prayers of the godly, amongst whom they liue.
The reason is, his own children request the same, whom he hears, and so the ungodly Are made partakers of their Desires, through the Prayers of the godly, among whom they live.
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The men of the earth desire earthly things, and they obtaine the same for the godlies sake, whom notwithstanding they hate, and despise.
The men of the earth desire earthly things, and they obtain the same for the Godlies sake, whom notwithstanding they hate, and despise.
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In Pauls dangerous voyage, both Paul and the martiners desire safety, and for his sake were they saued, which otherwise should haue perished,
In Paul's dangerous voyage, both Paul and the martiners desire safety, and for his sake were they saved, which otherwise should have perished,
p-acp npg1 j n1, d np1 cc dt n2 vvb n1, cc p-acp po31 n1 vbdr pns32 vvn, r-crq av vmd vhi vvn,
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yet the Souldiers would haue killed Paul, Acts 27. 42. Whiles faithfull Iacob dwelt with churlish Laban, his substance multiplyed,
yet the Soldiers would have killed Paul, Acts 27. 42. While faithful Iacob dwelled with churlish Laban, his substance multiplied,
av dt n2 vmd vhi vvn np1, n2 crd crd cs j np1 vvd p-acp j np1, po31 n1 vvn,
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and prospered, yet when God blessed Iacob also with great increase, Laban and his sonnes murmured,
and prospered, yet when God blessed Iacob also with great increase, Laban and his Sons murmured,
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and hung downe the countenance, enuying his prosperity.
and hung down the countenance, envying his Prosperity.
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For this is the malice of the wicked, that whereas they enioy the fat of the earth,
For this is the malice of the wicked, that whereas they enjoy the fat of the earth,
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and the good of the land for the godlies sake that are mingled among them, yet they hate the godly, snatching and catching all things from them;
and the good of the land for the Godlies sake that Are mingled among them, yet they hate the godly, snatching and catching all things from them;
cc dt j pp-f dt n1 p-acp dt ng1 n1 cst vbr vvn p-acp pno32, av pns32 vvb dt j, vvg cc vvg d n2 p-acp pno32;
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yea, they iudge them vnworthy of any thing, and if it were in their power, would make them their slaues and drudges:
yea, they judge them unworthy of any thing, and if it were in their power, would make them their slaves and drudges:
uh, pns32 vvb pno32 j pp-f d n1, cc cs pn31 vbdr p-acp po32 n1, vmd vvi pno32 po32 n2 cc n2:
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yea, and would depriue them, not onely of goods, but also of life. And héerein obserue the darkenesse of their hearts, yea, their extreame madnesse:
yea, and would deprive them, not only of goods, but also of life. And herein observe the darkness of their hearts, yea, their extreme madness:
uh, cc vmd vvi pno32, xx av-j pp-f n2-j, cc-acp av pp-f n1. cc av vvb dt n1 pp-f po32 n2, uh, po32 j-jn n1:
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for if the godly were taken from amongst them, as iust Lot was taken from among the Sodomites,
for if the godly were taken from among them, as just Lot was taken from among the Sodomites,
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then should fire and brimstone suddenly raine downe vpon their heads.
then should fire and brimstone suddenly rain down upon their Heads.
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When as the wicked Iewes had crucified Christ, chased away the Apostles, and wéeded the Christians out of Ierusalem,
When as the wicked Iewes had Crucified christ, chased away the Apostles, and weeded the Christians out of Ierusalem,
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then came fire, sword, famine, and vtter destruction vpon them:
then Come fire, sword, famine, and utter destruction upon them:
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Euen so, if all the godly were taken out of the world at this instant, the day of iudgement in a moment should necessarily follow.
Even so, if all the godly were taken out of the world At this instant, the day of judgement in a moment should necessarily follow.
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For as soone as the wheat is shorne, then the tares must presently be cut downe.
For as soon as the wheat is shorn, then the tares must presently be Cut down.
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For they haue done harme to the wheat, and doe harme in the land. There is no profit in their growth, but in their burning.
For they have done harm to the wheat, and do harm in the land. There is no profit in their growth, but in their burning.
p-acp pns32 vhb vdn n1 p-acp dt n1, cc vdb vvi p-acp dt n1. pc-acp vbz dx n1 p-acp po32 n1, cc-acp p-acp po32 j-vvg.
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And héere let all flowters, worldlings, disdainefull persons, polliticke catchers, despisers of the word, and them that are good, know, that God doth not maintaine the world,
And Here let all flowters, worldlings, disdainful Persons, politic catchers, despisers of the word, and them that Are good, know, that God does not maintain the world,
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and preserue all things therein for their sakes, but for his owne children, from whom they snatch,
and preserve all things therein for their sakes, but for his own children, from whom they snatch,
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and catch all that they can, to dishonour God and his children therewith.
and catch all that they can, to dishonour God and his children therewith.
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They are the children of Abaddon, or Apollyon the destroyer, that abuse all things to the dishonour of God, the disgracing and harming of the godly,
They Are the children of Abaddon, or Apollyon the destroyer, that abuse all things to the dishonour of God, the disgracing and harming of the godly,
pns32 vbr dt n2 pp-f np1, cc np1 dt n1, cst vvb d n2 p-acp dt n1 pp-f np1, dt n-vvg cc vvg pp-f dt j,
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and to their owne condemnation? And this is the kingdome of the Deuill héere on earth.
and to their own condemnation? And this is the Kingdom of the devil Here on earth.
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Goe to now you cunning catchers, you flouting politicians, you proud and wanton damsells, you lustfull and Epicurish Gluttons,
Go to now you cunning catchers, you flouting politicians, you proud and wanton damsels, you lustful and Epicurish Gluttons,
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and thou muddy Mammonist, on whom haue yee ieasted? vpon whom haue ye gaped and thrust out you togue? Are ye not rebellious children and a false seede? Bastards and not Sonnes? Are ye not witches children? the seede of the Adulterer,
and thou muddy Mammonist, on whom have ye jested? upon whom have you gaped and thrust out you togue? are you not rebellious children and a false seed? Bastards and not Sons? are you not Witches children? the seed of the Adulterer,
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and the Whoore? Esay 57. 3. 4. You boast your selues to be the children of God,and the Whore? Isaiah 57. 3. 4. You boast your selves to be the children of God,
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and the true members of Christ:
and the true members of christ:
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As for others, you make mocks on them with your mouthes, and you deuise terms for them to make them sectaries, and hypocrites:
As for Others, you make mocks on them with your mouths, and you devise terms for them to make them sectaries, and Hypocrites:
c-acp p-acp n2-jn, pn22 vvb n2 p-acp pno32 p-acp po22 n2, cc pn22 n1 n2 p-acp pno32 pc-acp vvi pno32 n2, cc n2:
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they are your gazing stocks, and taunting Prouerbs:
they Are your gazing stocks, and taunting Proverbs:
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But where is your Deuotion? Where is your Zeale? Where is your Feruency? Sobriety? Prayer? Thanksgiuing? Humility? What fruits of the Spirit appeare in you? What loue of God in the zealous exercises of Gods worship? What contempt of the worlds pompe, pride, vanity in your moderate liuing,
But where is your Devotion? Where is your Zeal? Where is your Fervency? Sobriety? Prayer? Thanksgiving? Humility? What fruits of the Spirit appear in you? What love of God in the zealous exercises of God's worship? What contempt of the world's pomp, pride, vanity in your moderate living,
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and sober conuersation? What regard of the afflictions of Ioseph? Yea, your bodies are your Idolls,
and Sobrium Conversation? What regard of the afflictions of Ioseph? Yea, your bodies Are your Idols,
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and your soules like drudges doe homage to your bodies.
and your Souls like drudges do homage to your bodies.
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This appeareth in your excessiue fare, in your excessiue apparell, in your excessiue varieties of fashions, in your excessiue curiosity in the putting on thereof.
This appears in your excessive fare, in your excessive apparel, in your excessive varieties of fashions, in your excessive curiosity in the putting on thereof.
np1 vvz p-acp po22 j n1, p-acp po22 j n1, p-acp po22 j n2 pp-f n2, p-acp po22 j n1 p-acp dt vvg a-acp av.
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In these excesses ye compare one with another, emulate one another, and striue to goe beyond one another.
In these Excesses you compare one with Another, emulate one Another, and strive to go beyond one Another.
p-acp d n2 pn22 vvb pi p-acp n-jn, vvb pi j-jn, cc vvb pc-acp vvi p-acp crd j-jn.
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Your backes and bellies are grown to be so chargeable, & require so great maintenance, like to the Idoll Bell, as that the land is hardly able to beare you.
Your backs and bellies Are grown to be so chargeable, & require so great maintenance, like to the Idol Bell, as that the land is hardly able to bear you.
po22 n2 cc n2 vbr vvn pc-acp vbi av j, cc vvi av j n1, av-j p-acp dt n1 n1, p-acp cst dt n1 vbz av j pc-acp vvi pn22.
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You grow so insupportable that the earth groneth vnder you.
You grow so insupportable that the earth groans under you.
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I would ye knew (but mockers pleasing themselues in their owne fancies will know nothing till they be made sober,
I would you knew (but mockers pleasing themselves in their own fancies will know nothing till they be made Sobrium,
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& taught by iudgements) that these are no fruits of the spirit, but of a sensuall appetite, they are no signes of Christianity,
& taught by Judgments) that these Are no fruits of the Spirit, but of a sensual appetite, they Are no Signs of Christianity,
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but of a dissembling and proud heart, and of lust that reigneth in your mortall and corruptible members.
but of a dissembling and proud heart, and of lust that Reigneth in your Mortal and corruptible members.
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It is to be feared that as God giueth you your hearts desires in all these things so some heauy iudgements hang ouer your heads, to purge this shamelesse corruption,
It is to be feared that as God gives you your hearts Desires in all these things so Some heavy Judgments hang over your Heads, to purge this shameless corruption,
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and filthy rottennesse out of this land, that hath had rest for many yeares.
and filthy rottenness out of this land, that hath had rest for many Years.
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It is a shame, and an abhomination to sée what priding and decking there is of these corruptible carkasses,
It is a shame, and an abomination to see what priding and decking there is of these corruptible carcases,
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how this earthly masse of mortality, this lumpe of sinne and death, doth magnifie and exalt it selfe.
how this earthly mass of mortality, this lump of sin and death, does magnify and exalt it self.
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It is a wonder to sée what pride in apparell, what curiosity in the fashion,
It is a wonder to see what pride in apparel, what curiosity in the fashion,
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and putting on of the same is to be séene on the Lords day, a day of humility and denotion:
and putting on of the same is to be seen on the lords day, a day of humility and devotion:
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but such fleshly shewes and swaggering seruice the Lord abhorres.
but such fleshly shows and swaggering service the Lord abhors.
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For a penitent, humble, lowly, and deuout heart, doth not shew foorth it selfe in such flourishes.
For a penitent, humble, lowly, and devout heart, does not show forth it self in such flourishes.
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Such were the conditions and practises of the Iewes in Esayes time, Esay 3. and in Ezech. 33. 30. to the end.
Such were the conditions and practises of the Iewes in Isaiah time, Isaiah 3. and in Ezekiel 33. 30. to the end.
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They come to thee as the people vse to come, and my people sit before thee, They come to thee as the people use to come, and my people fit before thee,
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and heare thy words but they will not do them; for with their mouthes they make ieasts, and their hearts goeth after their couetousnesse.
and hear thy words but they will not do them; for with their mouths they make jests, and their hearts Goes After their covetousness.
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And loe, thou art to them as a ieasting song of one that hath a pleasant voyce:
And lo, thou art to them as a jesting song of one that hath a pleasant voice:
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for they heare thy words, but do them not. for they hear thy words, but do them not.
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Ciuility swallowes vp Christianity in this present age, and pride deuoureth hospitality, the very name whereof is worne out of mans memory.
Civility Swallows up Christianity in this present age, and pride devoureth hospitality, the very name whereof is worn out of men memory.
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Thirdly, God granteth the withes, desires, enterprises, and indeauours of the wicked, as they are instruments of his iustice, and rods of correction.
Thirdly, God grants the withes, Desires, enterprises, and endeavours of the wicked, as they Are Instruments of his Justice, and rods of correction.
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For by them, as by asword, a fire, a rod, the Lord doth chastise his children, and punish the hypocrites.
For by them, as by asword, a fire, a rod, the Lord does chastise his children, and Punish the Hypocrites.
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Yea, by their wickednes, the Lord doth effect those things which may be for his owne glory,
Yea, by their wickedness, the Lord does Effect those things which may be for his own glory,
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and the good of his children, they not knowing what they doe.
and the good of his children, they not knowing what they do.
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Fire naturally desireth nourishment or fuell, & wée giue it the same, that we may do our works with it:
Fire naturally Desires nourishment or fuel, & we give it the same, that we may do our works with it:
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yet fire intendeth not the doing of our worke, but the consuming of it: Therefore wée call it a good seruant, but an euill master.
yet fire intends not the doing of our work, but the consuming of it: Therefore we call it a good servant, but an evil master.
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The Deuill and the wicked are as fire in their owne natures, destroyers, yet by accident (as I may say) they are builders and repayrers,
The devil and the wicked Are as fire in their own nature's, destroyers, yet by accident (as I may say) they Are Builders and repairers,
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for such is the power, wisedome, and goodnesse of God, as that hée doth his owne worke by contrary meanes.
for such is the power, Wisdom, and Goodness of God, as that he does his own work by contrary means.
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In this respect the Lord calls Nabuchadnezzar his seruant, in that by him he punished the rebellious Iewes.
In this respect the Lord calls Nebuchadnezzar his servant, in that by him he punished the rebellious Iewes.
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Nabuchadnezzar did this out of his couetousnesse, and pride of his heart, magnifying himselfe against God,Nebuchadnezzar did this out of his covetousness, and pride of his heart, magnifying himself against God,
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and his people, yet he executeth the Lords iudgements on the rebellious, and mercy on the obedient.
and his people, yet he Executeth the lords Judgments on the rebellious, and mercy on the obedient.
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But what was the reward of this his seruice? what he did out of his own euil heart was one thing;
But what was the reward of this his service? what he did out of his own evil heart was one thing;
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what the Lord did out of his power and wisedome, is another thing. His wages was according to his owne worke, Esay 33. Woe to thee that spoylest,
what the Lord did out of his power and Wisdom, is Another thing. His wages was according to his own work, Isaiah 33. Woe to thee that spoilest,
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and wast not spoyled, and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoyle, thou shalt be spoyled:
and wast not spoiled, and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled:
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when thou shalt make an end of doing wickedly, they shall doe wickedly against thee, Esay 45. 1. In this respect is Cyrus called comparatiuely the annointed of the Lord.when thou shalt make an end of doing wickedly, they shall do wickedly against thee, Isaiah 45. 1. In this respect is Cyrus called comparatively the anointed of the Lord.
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The Lord will by him execute iustice on Nabuchadnezzar for his tyranny, pride, couetousnes, cruelty,
The Lord will by him execute Justice on Nebuchadnezzar for his tyranny, pride, covetousness, cruelty,
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& by him shew mercy on his people in their deliuerance out of their seauenty years captiuity.
& by him show mercy on his people in their deliverance out of their seauenty Years captivity.
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Thus Iudas, the high-Priests, & Pharises had their desires, they were not disappointed of their wicked proiects,
Thus Iudas, the High priests, & Pharisees had their Desires, they were not disappointed of their wicked projects,
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& crafty plots, but the end and proofe thereof was the building of Christs kingdome, which they thought to ouerthrow,
& crafty plots, but the end and proof thereof was the building of Christ Kingdom, which they Thought to overthrow,
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and the destruction of their owne kingdome, which they sought to establish by this meanes, Ioh. 11. 48. If we let him thus alone, all men will beleeue in him,
and the destruction of their own Kingdom, which they sought to establish by this means, John 11. 48. If we let him thus alone, all men will believe in him,
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and the Romaines will come, and take away both our place and the nation. and the Romans will come, and take away both our place and the Nation.
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The vse of this. Hast thou power? hast thou wisdome & policy? hast thou a iudicious, contriuing & plotting head? hast thou a searching imagination,The use of this. Hast thou power? hast thou Wisdom & policy? hast thou a judicious, contriving & plotting head? hast thou a searching imagination,
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& strong memory? hast thou learning and eloquence? hast thou wealth and friends? hast thou a healthfull and strong body? these things are much desired, & admired of the world.
& strong memory? hast thou learning and eloquence? hast thou wealth and Friends? hast thou a healthful and strong body? these things Are much desired, & admired of the world.
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But consider what thou art, not what thou hast. How dost thou vse thy power, to build the kingdome and Church of Christ therwith,
But Consider what thou art, not what thou hast. How dost thou use thy power, to built the Kingdom and Church of christ therewith,
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or to build vp thy selfe in the destruction thereof to thy power, how little soeuer it be? How dost thou vse thy poli•y and wisedome,
or to built up thy self in the destruction thereof to thy power, how little soever it be? How dost thou use thy poli•y and Wisdom,
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and wherein are these gifts exercised? wherein art thou iudicious, & what is the ground and end of thy proiects? what vse dost thou make of thy learning? in what matter,
and wherein Are these Gifts exercised? wherein art thou judicious, & what is the ground and end of thy projects? what use dost thou make of thy learning? in what matter,
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and what causes dost thou practise thy eloquence? what dost thou with thy wealth,
and what Causes dost thou practise thy eloquence? what dost thou with thy wealth,
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& what vse dost thou make of thy friends & assistants? what doth thy soule work with those instruments, the members of thy body? Let not the sword boast it selfe of the good mettall, the curious workmanship,
& what use dost thou make of thy Friends & assistants? what does thy soul work with those Instruments, the members of thy body? Let not the sword boast it self of the good mettle, the curious workmanship,
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and sharp edge, but rather who doth vse it, and to what end:
and sharp edge, but rather who does use it, and to what end:
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Whether the Magistrate doth vse it to the terrifying of the wicked, and the comfort of the godly, in their preseruation;
Whither the Magistrate does use it to the terrifying of the wicked, and the Comfort of the godly, in their preservation;
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or the tyrant doth vse it to shedde innocent bloud therewith, as King Manasses did.
or the tyrant does use it to shed innocent blood therewith, as King Manasses did.
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Whether the true man doth weare it for his defence, or the robber to spoyle and kill.
Whither the true man does wear it for his defence, or the robber to spoil and kill.
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If thou beest an vngodly person, and settest thine heart to doe mischiefe, then all these excellent parts are but as a sharpe edge,
If thou Best an ungodly person, and settest thine heart to do mischief, then all these excellent parts Are but as a sharp edge,
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or whetting, whereby Sathan spoyleth and deuoureth;
or whetting, whereby Sathan spoileth and devoureth;
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but yet so as the will of the Lord, which is cleane contrary to thy will,
but yet so as the will of the Lord, which is clean contrary to thy will,
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and Satans will shall be executed by thée, and him, to the punishment of the wicked, to the triall of the godly, to the destruction of thy selfe,
and Satan will shall be executed by thee, and him, to the punishment of the wicked, to the trial of the godly, to the destruction of thy self,
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and to the glory of God, and good of his elect. Fourthly, the Lord doth grant the wicked their desires, as they are vessels of wrath.
and to the glory of God, and good of his elect. Fourthly, the Lord does grant the wicked their Desires, as they Are vessels of wrath.
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Because he will magnifie his power and iustice in their iust ouerthrow, which is altogether their owne séeking.
Because he will magnify his power and Justice in their just overthrow, which is altogether their own seeking.
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For all that they desire, aske, wish, and séeke for, is is against themselues, and so they bring euill vpon their owne heads.
For all that they desire, ask, wish, and seek for, is is against themselves, and so they bring evil upon their own Heads.
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Rom. 9 22. 23. What and if God would, to shew his wrath, & to make his power knowne, suffer with long patience, the vessell of wrath prepared to destruction, Rom. 9 22. 23. What and if God would, to show his wrath, & to make his power known, suffer with long patience, the vessel of wrath prepared to destruction,
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and that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared to glory? An example hereof in the Amorites, Gen. 14. 13. 16. The Amorites and Canaanites, &c. must be spared 400. yeares, till their wickednesse and strength were come to the full.and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared to glory? an Exampl hereof in the amorites, Gen. 14. 13. 16. The amorites and Canaanites, etc. must be spared 400. Years, till their wickedness and strength were come to the full.
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They must be strong for their multitude, the Giant-like Anakins must be multiplied, their walls must be mounted vp to heauen, their munition good, the land affording store of iron and brasse:
They must be strong for their multitude, the Giantlike Anakins must be multiplied, their walls must be mounted up to heaven, their munition good, the land affording store of iron and brass:
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and then will God magnifie his power and iustice, in casting them out by a weake people, that were but as Grashoppers in comparison of them;
and then will God magnify his power and Justice, in casting them out by a weak people, that were but as Grasshoppers in comparison of them;
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and his mercy in planting them in, and the glory of his name in both.
and his mercy in planting them in, and the glory of his name in both.
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So Goliah must be a strong Giant, trained vp in feates of warre from his youth, bold and couragious, able to handle a speare and to tosse a pike as thicke as a Weauers beame,
So Goliath must be a strong Giant, trained up in feats of war from his youth, bold and courageous, able to handle a spear and to toss a pike as thick as a Weavers beam,
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and therefore so confident in his strength and skill, as that hée durst oppose himselfe against the whole host of Israell,
and Therefore so confident in his strength and skill, as that he durst oppose himself against the Whole host of Israel,
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and euen bid defiance to all men.
and even bid defiance to all men.
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Contrarily, Dauid must be a Shepheard, the yongest and meanest of all his brethren, not able to handle speare, shield,
Contrarily, David must be a Shepherd, the youngest and Meanest of all his brothers, not able to handle spear, shield,
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or sword, or to weare harnesse; but with a little stone in a sling must hee deliuer the people of God,
or sword, or to wear harness; but with a little stone in a sling must he deliver the people of God,
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and destroy their enemies, that the power of God might be made manifest in the ouerthrow of his enemies,
and destroy their enemies, that the power of God might be made manifest in the overthrow of his enemies,
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and his mercy in the deliuerance of his seruants.
and his mercy in the deliverance of his Servants.
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The like wee sée in Nebuchadnezzar, in Senacherib, in the foure Monarchyes, in Antichrist, in our owne obseruation euery where.
The like we see in Nebuchadnezzar, in Sennacherib, in the foure Monarchies, in Antichrist, in our own observation every where.
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The vse. If thou dost excell other men in naturall gifts, and worldly prerogatiues, and that the world,The use. If thou dost excel other men in natural Gifts, and worldly prerogatives, and that the world,
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and all things concurre together for thy desired aduancement, looke well to thy heart, and to thy affections, what thou aymest at, what thou séekest for,
and all things concur together for thy desired advancement, look well to thy heart, and to thy affections, what thou aimest At, what thou Seekest for,
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and feare, take héede that thou oppose not thy selfe inwardly, or outwardly against God, his Church, his Gospell,
and Fear, take heed that thou oppose not thy self inwardly, or outwardly against God, his Church, his Gospel,
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and professors thereof, least thou proue a vessell of wrath, on whom God will shew forth his power and iustice,
and professors thereof, lest thou prove a vessel of wrath, on whom God will show forth his power and Justice,
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when thou art at the height, and in most safety, trusting in thine owne strength, and his mercy in deliuering his out of thy oppressing hand.
when thou art At the height, and in most safety, trusting in thine own strength, and his mercy in delivering his out of thy oppressing hand.
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Examples hereof wée haue in Pharaoh, Haman, Antiochus, and others before mentioned.
Examples hereof we have in Pharaoh, Haman, Antiochus, and Others before mentioned.
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For it is the glory of the Lord to catch the wise in their own craftines, 1 Cor. 3. 19. To bring downe the high lookes of the proud, to cast downe Princes from the Throne into the dust,
For it is the glory of the Lord to catch the wise in their own craftiness, 1 Cor. 3. 19. To bring down the high looks of the proud, to cast down Princes from the Throne into the dust,
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and to raise the poore out of the dust, to sit with Princes. Psalm. 113.
and to raise the poor out of the dust, to fit with Princes. Psalm. 113.
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Therefore, if thou béest high and eminent in the world, be humble and lowly in heart, disrobe thy selfe of all earthly royalty,
Therefore, if thou Best high and eminent in the world, be humble and lowly in heart, disrobe thy self of all earthly royalty,
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and set the Lord alwaies before thine eyes, that so thou maist with Dauid be eminent in the Church and kingdome of Christ.
and Set the Lord always before thine eyes, that so thou Mayest with David be eminent in the Church and Kingdom of christ.
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Then mayest thou, and shalt thou with ioyfulnes, and with a good conscience inioy the blessings of God.
Then Mayest thou, and shalt thou with ioyfulnes, and with a good conscience enjoy the blessings of God.
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Moreouer, séeing that God suffereth the wicked to waxe great, that in their humiliation, & deiection the glory of his name may be more manifested to all people, that they may feare him, and praise him:
Moreover, seeing that God suffers the wicked to wax great, that in their humiliation, & dejection the glory of his name may be more manifested to all people, that they may Fear him, and praise him:
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this teacheth the godly being oppressed by their might, to be patient till the Lord come, which is a sure deliuerer of his Seruants:
this Teaches the godly being oppressed by their might, to be patient till the Lord come, which is a sure deliverer of his Servants:
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for, as Dauid saith, The patient abiding of the meeke shall not alway be forgotten.
for, as David Says, The patient abiding of the meek shall not always be forgotten.
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The consideration heereof also affoordeth great comfort to them that feare God, that whiles the vngodly triumph, saying, who is Lord ouer vs, who shall controll vs, wée will tread downe on euery side all that withstand vs;
The consideration hereof also affordeth great Comfort to them that Fear God, that while the ungodly triumph, saying, who is Lord over us, who shall control us, we will tread down on every side all that withstand us;
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that whiles they are thus digging pittes to bury the children of God in, and with Haman making gallowes to hang them on, themselues shall fall into the same destruction.
that while they Are thus digging pits to bury the children of God in, and with Haman making gallows to hang them on, themselves shall fallen into the same destruction.
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Marueile not therefore if one be made rich, or if the glory of his house be increased, as Dauid saith. III. He illustreteth his doctrine by the contrary.
Marvel not Therefore if one be made rich, or if the glory of his house be increased, as David Says. III. He illustreteth his Doctrine by the contrary.
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[ But if any man be a worshipper of God, and doth his will, him he heareth. [ But if any man be a worshipper of God, and does his will, him he hears.
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] Héere he sheweth whom God heareth, to wit, the godly, which is opposed to the sinner.] Here he shows whom God hears, to wit, the godly, which is opposed to the sinner.
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The godly man hee describeth by his fruits of sanctification. He is a godly man, that is, a worshipper of God, and doth his will. Herein obserus two things.
The godly man he Describeth by his fruits of sanctification. He is a godly man, that is, a worshipper of God, and does his will. Herein obserus two things.
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First, he saith not that (doth worship) but that is a [ worshipper ] which word implieth a continuance in worshipping,
First, he Says not that (does worship) but that is a [ worshipper ] which word Implies a Continuance in worshipping,
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or habite, whereas hypocrites worship God by constraint, by fits, and in outward shew, and are therefore vnconstant, not being firmely setled on the foundation,
or habit, whereas Hypocrites worship God by constraint, by fits, and in outward show, and Are Therefore unconstant, not being firmly settled on the Foundation,
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as the graft is vnited to the stocke, growing together with it, but rather loose and tottering,
as the grafted is united to the stock, growing together with it, but rather lose and tottering,
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as things ioyned together called contigua, and not as things vnited called continua, which haue one spirit. or common forme.
as things joined together called contigua, and not as things united called Continua, which have one Spirit. or Common Form.
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He that worshippeth God in spirit without hypocrisie, and in truth without will-worship is one spirit with the Lord,
He that Worshippeth God in Spirit without hypocrisy, and in truth without will-worship is one Spirit with the Lord,
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and there is none vnrighteousnesse in him. 1 Ioh. 3. 9.
and there is none unrighteousness in him. 1 John 3. 9.
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Secondly note that these words must be taken collectiuely, not distributiuely, that is, they must not be parted, but goe together.
Secondly note that these words must be taken collectively, not distributively, that is, they must not be parted, but go together.
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The reason is, because that worshipping of God without obedience, is formall hypocrisie, & obedience without workes, is but ciuill honesty, and both are sinnes.
The reason is, Because that worshipping of God without Obedience, is formal hypocrisy, & Obedience without works, is but civil honesty, and both Are Sins.
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The former is false worship and hypocrisie, for disobedience discouers it to be so;
The former is false worship and hypocrisy, for disobedience discovers it to be so;
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the latter are false workes, or beautifull abhominations, for prophannesse shewes it, and God will heare neither the false worshipper, nor prophane liuer.
the latter Are false works, or beautiful abominations, for profaneness shows it, and God will hear neither the false worshipper, nor profane liver.
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Concerning the former, worship without workes is counterfeit, and hypocrisie, the Lord cannot abide it, Esay 1. The Lord saith that their sacrifices, burnt offerings, incense, are abhominations;
Concerning the former, worship without works is counterfeit, and hypocrisy, the Lord cannot abide it, Isaiah 1. The Lord Says that their Sacrifices, burned offerings, incense, Are abominations;
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that their new Moones, Sabaoths, solemne feasts, solemne dayes, and assemblies, are a but then and wearisomnesse,
that their new Moons, Sabbaths, solemn feasts, solemn days, and assemblies, Are a but then and wearisomeness,
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neyther will he heare their prayers.
neither will he hear their Prayers.
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But they must be washed, they must be purged, the euill of their workes must be taken away, they must cease to doe euill, they must learne to doe well.
But they must be washed, they must be purged, the evil of their works must be taken away, they must cease to do evil, they must Learn to do well.
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This was the sinne of Saul, he would séeme to be a true worshipper of God, offering sacrifice,
This was the sin of Saul, he would seem to be a true worshipper of God, offering sacrifice,
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and therein was he diligent enough, but hée was slow enough in doing the will of the Lord,
and therein was he diligent enough, but he was slow enough in doing the will of the Lord,
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when hee was commaunded to slay the Amalekites man, woman, childe, beast, &c. he spared the King,
when he was commanded to slay the Amalekites man, woman, child, beast, etc. he spared the King,
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and brought of the best of the things to sacrifice with, 1 Sam. 15. 21. 22. There be aboundance of Sauls in these dayes. Therefore S. Iames teacheth:
and brought of the best of the things to sacrifice with, 1 Sam. 15. 21. 22. There be abundance of Saul's in these days. Therefore S. James Teaches:
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Be ye doers of the word, and not hearers onely; Be you doers of the word, and not hearers only;
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deceiuing your owne selues, Iam. 1. 22. Hee that looketh in the perfect Law of liberty,
deceiving your own selves, Iam. 1. 22. He that looks in the perfect Law of liberty,
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and continueth therein, he not being a forgetfull hearer, shall be blessed in his deede. And the whole second Chapter throughout.and Continueth therein, he not being a forgetful hearer, shall be blessed in his deed. And the Whole second Chapter throughout.
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Therefore Worship without Obedience is flat hypocrisie.
Therefore Worship without obedience is flat hypocrisy.
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Againe, concerning ciuill honesty, or morall life, wherein the common Protestant resteth himselfe with contentment, is odious in the sight of God without sincere worship.
Again, Concerning civil honesty, or moral life, wherein the Common Protestant rests himself with contentment, is odious in the sighed of God without sincere worship.
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For the frame of mans heart is euill continually, Gen. 8. 21. how good soeuer he séeme to be to himselfe,
For the frame of men heart is evil continually, Gen. 8. 21. how good soever he seem to be to himself,
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and others that cannot discerne betwéene naturall and spirituall life, but make a confusion of both vnder an outward profession,
and Others that cannot discern between natural and spiritual life, but make a confusion of both under an outward profession,
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or rather bare name and title.
or rather bore name and title.
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All our righteousnes is as a menstrous cloth, Esay 64. 6. and Iob saith, Who can bring a cleane thing out of filthinesse? Iob 144 vaine therefore are the supposed good works of Papists, séeing that they worship not God rightly,
All our righteousness is as a menstruous cloth, Isaiah 64. 6. and Job Says, Who can bring a clean thing out of filthiness? Job 144 vain Therefore Are the supposed good works of Papists, seeing that they worship not God rightly,
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and as vaine are the workes of vaine-glorious worldlings, séeing that they worship not God truely.
and as vain Are the works of vainglorious worldlings, seeing that they worship not God truly.
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Therefore worship and obedience must go together, procéeding from a right fountaine, that is, from an humble and obedient heart, purged from hypocrisie by a working faith,
Therefore worship and Obedience must go together, proceeding from a right fountain, that is, from an humble and obedient heart, purged from hypocrisy by a working faith,
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and vnfeigned repentance, from sanctified affections, and a good conscience.
and unfeigned Repentance, from sanctified affections, and a good conscience.
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This is onely acceptable to God, and those actions & obedience that procéed from this fountaine,
This is only acceptable to God, and those actions & Obedience that proceed from this fountain,
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though stayned with many wants and imperfections, God accepteth as pure, the impurity not being imputed, Psal. 32. 1. 2.
though stained with many Wants and imperfections, God Accepteth as pure, the impurity not being imputed, Psalm 32. 1. 2.
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Furthermore, there be sundry reasons why that God heareth the godly: namely, those that worship him sincerely, and doe his will.
Furthermore, there be sundry Reasons why that God hears the godly: namely, those that worship him sincerely, and do his will.
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First, because that they being redéemed from the bondage of sinne, are the sonnes of God, they haue the spirit of adoption,
First, Because that they being redeemed from the bondage of sin, Are the Sons of God, they have the Spirit of adoption,
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or of ingenuous and frée-borne sonnes, by which they both know God, acknowledge God to be their God,
or of ingenuous and freeborn Sons, by which they both know God, acknowledge God to be their God,
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and loue God their Father, and consequently call vpon him.
and love God their Father, and consequently call upon him.
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Prayers procéeding from a prophane heart doe not pierce the heauens, but those which come from Gods owne spirit,
Prayers proceeding from a profane heart do not pierce the heavens, but those which come from God's own Spirit,
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therefore S. Paul saith, Ephes. 6. 18. Pray alwaies with all manner prayer and supplication in the spirit.
Therefore S. Paul Says, Ephesians 6. 18. prey always with all manner prayer and supplication in the Spirit.
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And Rom. 8. 26. The spirit maketh request for vs, with sighes that cannot be expressed.
And Rom. 8. 26. The Spirit makes request for us, with sighs that cannot be expressed.
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Such holy motions and rauishments doth the spirit of God worke in our hearts, as that wée are not able to expresse the same in words,
Such holy motions and ravishments does the Spirit of God work in our hearts, as that we Are not able to express the same in words,
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but with sighes, euen as when words faile vs, wée vse to declare our mindes by gestures.
but with sighs, even as when words fail us, we use to declare our minds by gestures.
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Such prayers come as it were, immediately from the spirit, with little vse of mans discourse,
Such Prayers come as it were, immediately from the Spirit, with little use of men discourse,
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and phantasie, and no vse of the tongue. Esau prayed with wéeping eyes, but with a prophane heart, therefore he is not heard.
and fantasy, and no use of the tongue. Esau prayed with weeping eyes, but with a profane heart, Therefore he is not herd.
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The Pharises make long prayers with an hypocriticall heart, therefore they are not heard.
The Pharisees make long Prayers with an hypocritical heart, Therefore they Are not herd.
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But Moses prayed onely in minde, and his desire is heard, Exod. 14. 15. Yea, the Lord accepted his prayer as much as if he had earnestly cryed:
But Moses prayed only in mind, and his desire is herd, Exod 14. 15. Yea, the Lord accepted his prayer as much as if he had earnestly cried:
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therefore the Lord sayd to him, Why cryest thou? Goe forward with the people.
Therefore the Lord said to him, Why Christ thou? Go forward with the people.
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So Anna prayed in her heart with submisse and vnperfect words, which caused Eli to thinke that shée was drunke, 1 Sam. 1. 13. Therefore the Lord heard her.
So Anna prayed in her heart with submiss and unperfect words, which caused Eli to think that she was drunk, 1 Sam. 1. 13. Therefore the Lord herd her.
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And hence it is that the Apostle bids vs pray continually, 1 Thes. 5. 17. For with the heart, minde,
And hence it is that the Apostle bids us pray continually, 1 Thebes 5. 17. For with the heart, mind,
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or spirit, a man may pray alway. This teacheth vs in praying to pray for the spirit of Prayer.
or Spirit, a man may pray always. This Teaches us in praying to pray for the Spirit of Prayer.
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Secondly, the Lord heareth the godly, because they alone, being taught by the word and spirit, doe pray aright.
Secondly, the Lord hears the godly, Because they alone, being taught by the word and Spirit, do pray aright.
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As Rom. 8. 27. He that searcheth the heart, knoweth what is the meaning of the spirit;
As Rom. 8. 27. He that Searches the heart, Knoweth what is the meaning of the Spirit;
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for hee maketh request for the Saints, according to the will of God, both teaching them what to pray for, and how to pray.for he makes request for the Saints, according to the will of God, both teaching them what to pray for, and how to pray.
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Which prayers the Lord accepteth, as S. Iohn teacheth.
Which Prayers the Lord Accepteth, as S. John Teaches.
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This is the assurance that wee haue of him, that if we aske any thing according to his will, hee heareth vs. An example héereof, 1 King. 3. 9. 10. Because Salomon prayed not for riches,This is the assurance that we have of him, that if we ask any thing according to his will, he hears us an Exampl hereof, 1 King. 3. 9. 10. Because Solomon prayed not for riches,
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nor for long life, nor the life of his enemies, but that a wise and vnderstanding heart might be giuen him, to iudge the Lords people righteously,
nor for long life, nor the life of his enemies, but that a wise and understanding heart might be given him, to judge the lords people righteously,
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therefore it pleased the Lord, and he granted his prayers. Thus our Sauiour Christ prayed. Not my will, but thy will be done.
Therefore it pleased the Lord, and he granted his Prayers. Thus our Saviour christ prayed. Not my will, but thy will be done.
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Thirdly, the Lord heareth the godly, because they are truely penitent and sorrowfull for sinne,
Thirdly, the Lord hears the godly, Because they Are truly penitent and sorrowful for sin,
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and therefore come into the presence of God, clad with the righteousnesse of Christ, Psalm. 51. 17. The sacrifice of God is a contrite spirit, a contrite,
and Therefore come into the presence of God, clad with the righteousness of christ, Psalm. 51. 17. The sacrifice of God is a contrite Spirit, a contrite,
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and broken heart, O Lord wilt thou not despise.
and broken heart, Oh Lord wilt thou not despise.
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Psal. 28. 7. Praised be the Lord, for he hath heard the voyce of mine humble petitions. Psalm 28. 7. Praised be the Lord, for he hath herd the voice of mine humble petitions.
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Our Sauiour Christ calleth onely such vnto him, Matth. 11. 28. Come vnto mee all yee that are heauy laden, and I will ease you.
Our Saviour christ calls only such unto him, Matthew 11. 28. Come unto me all ye that Are heavy laden, and I will ease you.
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For the Lord hath annointed mee to binde vp the broken hearted, Esay 61. 1. Therefore the poore Publicane confessing his sinnes with a penitent and sorrowfull spirit, is heard before the Pharisée iustifying himselfe by his workes. Luke 18.For the Lord hath anointed me to bind up the broken hearted, Isaiah 61. 1. Therefore the poor Publican confessing his Sins with a penitent and sorrowful Spirit, is herd before the Pharisee justifying himself by his works. Lycia 18.
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Fourthly, the Lord heareth the godly, because they pray feruently, I am. 5. 16. The praier of a righteous man preuaileth much if it be feruent.
Fourthly, the Lord hears the godly, Because they pray fervently, I am. 5. 16. The prayer of a righteous man prevaileth much if it be fervent.
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Heereby two things are specially necessary in Prayer. First, a man must be a righteous man.
Hereby two things Are specially necessary in Prayer. First, a man must be a righteous man.
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Hée is righteous that by faith is ingraffed into the righteous (Iesus Christ) and in him bringeth forth fruits of thankefull obedience to God.
He is righteous that by faith is Ingrafted into the righteous (Iesus christ) and in him brings forth fruits of thankful Obedience to God.
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Secondly, he must pray feruently, that is to say, seriously, or with earnest desire.
Secondly, he must pray fervently, that is to say, seriously, or with earnest desire.
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For this feruency argueth that a man praieth in the spirit, which ouercommeth the dulnes and drowsines of the flesh, which quencheth and oppresseth the spirit.
For this fervency argue that a man Prayeth in the Spirit, which Overcometh the dulness and drowsiness of the Flesh, which quenches and Oppresses the Spirit.
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This wée may sée in the heauy and sléepy Disciples, Matth. 26. 40. though they had a willingnesse,
This we may see in the heavy and sleepy Disciples, Matthew 26. 40. though they had a willingness,
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and desire to watch, and to pray, yet the flesh quelled and dulled the spirit. Secondly, feruency argueth the necessity of the thing that wée pray for.
and desire to watch, and to pray, yet the Flesh quelled and dulled the Spirit. Secondly, fervency argue the necessity of the thing that we pray for.
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Wée most of all, and most earnestly pray for that which wée haue most néede of.
We most of all, and most earnestly pray for that which we have most need of.
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Thirdly, feruency argueth Faith in Gods power, that hée is able to helpe, and in his goodnesse, that hée is willing and ready to helpe.
Thirdly, fervency argue Faith in God's power, that he is able to help, and in his Goodness, that he is willing and ready to help.
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For this wée doe know in common reason, that it is against reason to request earnestly a thing of a man that wee know hee is no way able to doe for vs. But it may bée obiected:
For this we do know in Common reason, that it is against reason to request earnestly a thing of a man that we know he is no Way able to do for us But it may been objected:
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if a man be willing and ready to helpe vs, when we haue occasion to vse him, accordingly as hée hath formerly promised vs, what néede wée be so earnest? So God hath promised that hée will helpe vs when wée come vnto him:
if a man be willing and ready to help us, when we have occasion to use him, accordingly as he hath formerly promised us, what need we be so earnest? So God hath promised that he will help us when we come unto him:
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why is feruency then so necessary. To the former part or proposition I answer, that good manners require so much:
why is fervency then so necessary. To the former part or proposition I answer, that good manners require so much:
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For otherwise, 1. We should séeme rather to aske a thing of him, than to intreat him,
For otherwise, 1. We should seem rather to ask a thing of him, than to entreat him,
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as though for some respects hée were as much beholding vnto vs, when there is no such matter. 2. Wée should séeme rather to require a thing of him,
as though for Some respects he were as much beholding unto us, when there is no such matter. 2. We should seem rather to require a thing of him,
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then to desire it. 3. We should cause him to thinke that wée haue no great néede of that which wée request.
then to desire it. 3. We should cause him to think that we have no great need of that which we request.
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Hence it is that the humble beggar which craueth earnestly, doth spéede better than hée that asketh carelesly,
Hence it is that the humble beggar which craveth earnestly, does speed better than he that asks carelessly,
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and much better then hée that asketh commandingly.
and much better then he that asks commandingly.
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To the second part or reddition I answer, that we must come vnto God as a poore harmeles beggar comes to a King to craue almes, in whose presence we must estéeme our selues as but a flea,
To the second part or reddition I answer, that we must come unto God as a poor harmless beggar comes to a King to crave alms, in whose presence we must esteem our selves as but a flay,
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as Dauid termes himselfe before Saul, 1 Sam. 24. 15. Yea as dust and ashes, as Abraham termes himselfe, approaching néere to the Lord.
as David terms himself before Saul, 1 Sam. 24. 15. Yea as dust and Ashes, as Abraham terms himself, approaching near to the Lord.
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The Lord will haue vs to call, and crye, and as it were, clamourously to follow after him,
The Lord will have us to call, and cry, and as it were, clamourously to follow After him,
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when he séemes to turne his backe, euen as the beggar doth, and as the poore widdow in the Gospell did, that claue to the vniust Iudge like a Burre, till she had her petition granted.
when he seems to turn his back, even as the beggar does, and as the poor widow in the Gospel did, that clave to the unjust Judge like a Burre, till she had her petition granted.
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And this is indéed a speciall fruit of true faith, and an euident signe of trust in God.
And this is indeed a special fruit of true faith, and an evident Signen of trust in God.
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For hereby wée acknowledge him to be our onely helpe, and none other, and therefore we cleaue fast vnto him,
For hereby we acknowledge him to be our only help, and none other, and Therefore we cleave fast unto him,
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as being otherwise destitute, helplesse, and hopelesse. This was the continuall practise of Dauid on this manner, to pray.
as being otherwise destitute, helpless, and hopeless. This was the continual practice of David on this manner, to pray.
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This was the practise of the Cananitish Woman whose daughter was possessed with a Deuill, Matth. 15. 22. which Christ there taketh for a speciall argument of her faith.
This was the practice of the Canaanite Woman whose daughter was possessed with a devil, Matthew 15. 22. which christ there Takes for a special argument of her faith.
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Wherefore was Balaak so earnest with Balaam to come and curse Israell? Euen because he was the onely man in his kingdome, on whose helpe he relyed, and wherin he most trusted.
Wherefore was Balaak so earnest with balaam to come and curse Israel? Eve Because he was the only man in his Kingdom, on whose help he relied, and wherein he most trusted.
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I know (saith he) that he whom thou blessest, is blessed, and hee whom thou cursest is cursed, Num. 22. 6. Vpon this knowledge and confidence was hée so earnest with him.I know (Says he) that he whom thou blessest, is blessed, and he whom thou cursest is cursed, Num. 22. 6. Upon this knowledge and confidence was he so earnest with him.
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Likewise vpon our knowledge, acknowledgement, and confidence in God, are wée earnest with him;
Likewise upon our knowledge, acknowledgement, and confidence in God, Are we earnest with him;
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otherwise our prayers are cold, and drousie, heartlesse, and lippe-labour, yea almost saying in our harts with the wicked:
otherwise our Prayers Are cold, and drowsy, heartless, and lippe-labour, yea almost saying in our hearts with the wicked:
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what profit shall wee haue, if we pray to the Almighty? A special example of this feruency in Prayer, sée Psalme 143. 6. My soule gaspeth to thee as a thirsty land. what profit shall we have, if we pray to the Almighty? A special Exampl of this fervency in Prayer, see Psalm 143. 6. My soul gaspeth to thee as a thirsty land.
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Likewise, 2 Chron. 32. 20. Ezechias and Esay pray to heauen against Senacherib, and were heard.
Likewise, 2 Chronicles 32. 20. Hezekiah and Isaiah pray to heaven against Sennacherib, and were herd.
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Thus Anna prayed, 1 Sam. 1. Thus the faithfull in afflictions pray, Psal. 123. 2. The Iewes in captiuity are taught by Ieremie to pray after this manner.
Thus Anna prayed, 1 Sam. 1. Thus the faithful in afflictions pray, Psalm 123. 2. The Iewes in captivity Are taught by Ieremie to pray After this manner.
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Lamentations 2. 18. 19. O wall of the daughter of Sion, let teares runne downe like a riuer, day and night. Lamentations 2. 18. 19. O wall of the daughter of Sion, let tears run down like a river, day and night.
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In the beginning of the watch powre out thine heart like water before the Lord. In the beginning of the watch pour out thine heart like water before the Lord.
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Thus the Lord commaundeth them to pray in the day of their visitation, Ierem. 29. 12. 13. Then shall they cry vnto mee,
Thus the Lord commandeth them to pray in the day of their Visitation, Jeremiah 29. 12. 13. Then shall they cry unto me,
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and I will heare you, and yee shall seeke mee, and finde mee, because ye shall seeke me with all your heart. and I will hear you, and ye shall seek me, and find me, Because you shall seek me with all your heart.
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Fiftly, the Lord heareth the prayers and supplications of the godly, because they are not wauering minded,
Fifty, the Lord hears the Prayers and supplications of the godly, Because they Are not wavering minded,
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but constantly relie on the promises of GOD in the vse of those lawfull meanes, that in his prouidence hée hath appointed for them.
but constantly rely on the promises of GOD in the use of those lawful means, that in his providence he hath appointed for them.
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Therefore that our prayers may bée heard, wée must pray. First, in the spirit. Secondly, according to Gods will. Thirdly, in Humility; Fourthly, with feruency. Fiftly with constancy.
Therefore that our Prayers may been herd, we must pray. First, in the Spirit. Secondly, according to God's will. Thirdly, in Humility; Fourthly, with fervency. Fifty with constancy.
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