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THE FIRST SERMON OF THE ASSVRAVNCE OF GODS LOVE Nouember. 19. Psal. 41.11.12.13.
THE FIRST SERMON OF THE ASSURANCE OF GOD'S LOVE November. 19. Psalm 41.11.12.13.
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By this I know that thou fauourest me, because my enemy doth not triumph against me. 12. And as for me thou vpholdest me in mine integritie,
By this I know that thou fauourest me, Because my enemy does not triumph against me. 12. And as for me thou upholdest me in mine integrity,
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and doest set me before thy face for euer. 31. Blessed be the Lord God of Israel, without end.
and dost Set me before thy face for ever. 31. Blessed be the Lord God of Israel, without end.
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So be it, euen so be it.
So be it, even so be it.
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COncerning the author of this Psalme, it was the Prophet Dauid, who was both moued thereunto,
Concerning the author of this Psalm, it was the Prophet David, who was both moved thereunto,
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and guided therein by the holy Ghost:
and guided therein by the holy Ghost:
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and therfore we néed not doubt to receiue the doctrine thereof, because he which is the spirite of truth neuer led any but to the truth.
and Therefore we need not doubt to receive the Doctrine thereof, Because he which is the Spirit of truth never led any but to the truth.
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The time when he made it, was (as it séemeth in ye 9. verse) whē Absalom (aspiring to the kingdome) like a monster in nature, sought (by the wicked counsell of that faithlesse counseller & fained friend Achitophel ) to pull from his owne father the crowne vpon his head, to lay his honour in the dust,
The time when he made it, was (as it Seemeth in you 9. verse) when Absalom (aspiring to the Kingdom) like a monster in nature, sought (by the wicked counsel of that faithless Counsellor & feigned friend Ahithophel) to pull from his own father the crown upon his head, to lay his honour in the dust,
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and his life in the graue.
and his life in the graven.
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No small tēptation, either to blaspheme, or to dispaire, & yet he did neither of both:
No small temptation, either to Blaspheme, or to despair, & yet he did neither of both:
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because God kept him from both:
Because God kept him from both:
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but then, euē in that hard time of winter (as we may call it) bethought with him selfe how he might make his affliction an occasion of further profit to himselfe and the whole Church of God, whereby it appeareth that no affliction is able to quaile the spirite of God in the godly,
but then, even in that hard time of winter (as we may call it) bethought with him self how he might make his affliction an occasion of further profit to himself and the Whole Church of God, whereby it appears that no affliction is able to quail the Spirit of God in the godly,
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but as oyle maketh the fire to flame out, which before did but onely burne, so with the godly,
but as oil makes the fire to flame out, which before did but only burn, so with the godly,
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when the outward man doth perish the inward man is renued, and their afflictions doe make the spirite to flame out of thē to the good of others, which before did but burne within them to their owne comfort.
when the outward man does perish the inward man is renewed, and their afflictions do make the Spirit to flame out of them to the good of Others, which before did but burn within them to their own Comfort.
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Now for the matter of the Psalme.
Now for the matter of the Psalm.
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In generall he sheweth. 1. How great his afflictiō was. 2. How greatly he profited by it.
In general he shows. 1. How great his affliction was. 2. How greatly he profited by it.
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But more particularly, he recordeth. 1. The blessed estate of such as did wisely consider of his distressed estate, verses. 1.2.3. 2. He sheweth ye cause of his affliction to be his sinne. ver. 4.3.
But more particularly, he recordeth. 1. The blessed estate of such as did wisely Consider of his distressed estate, Verses. 1.2.3. 2. He shows you cause of his affliction to be his sin. ver. 4.3.
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He setteth downe the greatnesse of his affliction, and the daunger that he stoode i•, for his enemies looked euery day for his death and destruction.
He sets down the greatness of his affliction, and the danger that he stood i•, for his enemies looked every day for his death and destruction.
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And of those his enemies he nameth thrée sortes.
And of those his enemies he names thrée sorts.
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The. 1. sort were flatterers, of whom he complaineth and saith that they would come to sée him,
The. 1. sort were Flatterers, of whom he Complaineth and Says that they would come to see him,
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but they would speake lyes, horde vp wickednesse in their hart, as in a vessell, and when they could get fit oportunitie they would emptie it vpon him. vers.
but they would speak lies, horde up wickedness in their heart, as in a vessel, and when they could get fit opportunity they would empty it upon him. vers.
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6. The 2. sorte were malitious whisperers, which did nothing but priuily contriue his ouerthrow, of whom he complaineth in the 7. & 8. verses thus.
6. The 2. sort were malicious whisperers, which did nothing but privily contrive his overthrow, of whom he Complaineth in the 7. & 8. Verses thus.
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All that hate me whisper together against me, euen against me do they ▪ imagine my hurt. All that hate me whisper together against me, even against me do they ▪ imagine my hurt.
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A mischief is light vpon him, and he that is downe shall no more arise: A mischief is Light upon him, and he that is down shall no more arise:
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The 3. sort were a more trecherous brood, who while they pretended kindnesse intended his subuersion,
The 3. sort were a more treacherous brood, who while they pretended kindness intended his subversion,
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like Iudas, who couered his treason with a kisse. Of these traitero•s companions he complaineth in the 9. verse after this manner.
like Iudas, who covered his treason with a kiss. Of these traitero•s Sodales he Complaineth in the 9. verse After this manner.
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Yea my familiar frend whom I trusted, which did eate of my bread, hath lifted vp the heele against me. Yea my familiar friend whom I trusted, which did eat of my bred, hath lifted up the heel against me.
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And therefore being thus beset with open enemies on one side, with flattering clawbackes on the other side, with whisperers behinde,
And Therefore being thus beset with open enemies on one side, with flattering To scratch back on the other side, with whisperers behind,
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& traitors before his daunger must needes be great, and his case (in mans sight) very desperate.
& Traitors before his danger must needs be great, and his case (in men sighed) very desperate.
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4. He sheweth what meanes he vsed to preuent them all, and that was prayer to God, 4. He shows what means he used to prevent them all, and that was prayer to God,
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as appeareth in the 10. verse. Therefore O lord, raise me vp, so shall I reward them.
as appears in the 10. verse. Therefore Oh lord, raise me up, so shall I reward them.
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But least Sathan might perswade him to doubt of Gods fauour towardes him in his affliction,
But lest Sathan might persuade him to doubt of God's favour towards him in his affliction,
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as he would haue done with Iob in his temptation, and so make him either cold in prayer,
as he would have done with Job in his temptation, and so make him either cold in prayer,
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or distrufull in prayer, that so he might also haue lost the fruite of his prayer,
or distrufull in prayer, that so he might also have lost the fruit of his prayer,
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therefore in the 5. place, he proueth by two arguments yt all this notwithstanding, God doth still fauour him.
Therefore in the 5. place, he Proves by two Arguments that all this notwithstanding, God does still favour him.
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The 1. is drawē frō his enemies person in the 11. verse. The 2. is taken from the consideration of his owne person in the 12. verse.
The 1. is drawn from his enemies person in the 11. verse. The 2. is taken from the consideration of his own person in the 12. verse.
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Last of all, because God had geuen him such tokens of his loue, therfore he concludeth his Psalme with thankesgeuing vnto God in this sort, Blessed be the Lord God of Israell, world without end. &c. Last of all, Because God had given him such tokens of his love, Therefore he Concludeth his Psalm with thanksgiving unto God in this sort, Blessed be the Lord God of Israel, world without end. etc.
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This Psalme was left vnto the Church of God, & doth teach vs. 1. To take héede how we do rashly cōdemne those that be in trouble,
This Psalm was left unto the Church of God, & does teach us 1. To take heed how we do rashly condemn those that be in trouble,
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and affliction, and are beset with diuers sorts of enemies, but wisely to consider, and charitably to iudge of their cause,
and affliction, and Are beset with diverse sorts of enemies, but wisely to Consider, and charitably to judge of their cause,
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if we looke for the Lordes helpe when we are in trouble our selues, and not to measure Gods fauour by outward prosperitie,
if we look for the lords help when we Are in trouble our selves, and not to measure God's favour by outward Prosperity,
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nor his anger by outward aduersitie, as blind worldlings commonly vse to do. 2. That the vse of affliction is to worke in vs repentaunce for our sinnes,
nor his anger by outward adversity, as blind worldlings commonly use to do. 2. That the use of affliction is to work in us Repentance for our Sins,
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& to make vs flye to Gods mercy for succour, as Dauid did. 3. That Gods childrē while they liue, shall liue in daūger of open enemies, of malitious whisperers,
& to make us fly to God's mercy for succour, as David did. 3. That God's children while they live, shall live in danger of open enemies, of malicious whisperers,
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and false brethren, though they be as godly as Dauid was. 4. That if we thē go to God by prayer, we shall preuent all our enemies,
and false brothers, though they be as godly as David was. 4. That if we them go to God by prayer, we shall prevent all our enemies,
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if they were as many as Dauids were. 5. That in our prayers we must be assured of Gods loue in Christ to vs ward,
if they were as many as David were. 5. That in our Prayers we must be assured of God's love in christ to us ward,
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least otherwise we loose the fruite of our prayer. 6. That when God hath heard vs we must with hartie consent prayse vnto him for it as Dauid did.
lest otherwise we lose the fruit of our prayer. 6. That when God hath herd us we must with hearty consent praise unto him for it as David did.
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So much of ye Psal. in generall, now to the text.
So much of you Psalm in general, now to the text.
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By this I know. &c. In this text we sée two things. 1. How Dauid assureth himselfe of Gods loue towardes him. 2. How thankefull he is to God for assuring him of his loue. The.1.By this I know. etc. In this text we see two things. 1. How David assureth himself of God's love towards him. 2. How thankful he is to God for assuring him of his love. The.1.
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he doth by two arguments. One takē frō his enemies, they were preuēted of their expectation, therefore thou louest me.
he does by two Arguments. One taken from his enemies, they were prevented of their expectation, Therefore thou love me.
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The other is taken from his owne estate, which was no whit hurt, or impaired, but bettered by them.
The other is taken from his own estate, which was no whit hurt, or impaired, but bettered by them.
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In his thankesgiuing we may note two things. 1. To whom he giueth thankes, namely, to the Lord God of Israell. 2. In what manner he geueth thankes:
In his thanksgiving we may note two things. 1. To whom he gives thanks, namely, to the Lord God of Israel. 2. In what manner he Giveth thanks:
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with doubling of his speach, in tokē of his harty & vnfained cōsent to that which he spake,
with doubling of his speech, in token of his hearty & unfeigned consent to that which he spoke,
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& as one afrayed that it was not wel inough, when it was at the best, he saith.
& as one afraid that it was not well enough, when it was At the best, he Says.
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So be it, euen so be it ▪ So much for ye methode now to the matter.So be it, even so be it ▪ So much for you method now to the matter.
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By this I know that thou fauorest me. &c.
By this I know that thou fauorest me. etc.
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First here, the Prophet speaketh of his knowledge, and telleth vs that though he knew not all things,
First Here, the Prophet speaks of his knowledge, and Telleth us that though he knew not all things,
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yet he knew that God loued him, and so long as he knoweth that, he passeth not greatly for other matters,
yet he knew that God loved him, and so long as he Knoweth that, he passes not greatly for other matters,
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how the world goeth with him. &c. And to say the truth he néede not, for he that is sure of that, is sure of all.
how the world Goes with him. etc. And to say the truth he need not, for he that is sure of that, is sure of all.
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God loueth all his creatures as a good God, and hateth nothing that he made,
God loves all his creatures as a good God, and hates nothing that he made,
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but he loueth his elect children with a more special loue then ye rest, as a father in Christ Iesus,
but he loves his elect children with a more special love then you rest, as a father in christ Iesus,
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& he that is sure that God doth so fauour him, is sure I say of al. For to him whō God loueth, he wil denie no good thing, no, not his owne sonne,
& he that is sure that God does so favour him, is sure I say of all For to him whom God loves, he will deny no good thing, no, not his own son,
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and if he gaue vs his sonne because he loued vs, how shall he not with him giue vs all things els?
and if he gave us his son Because he loved us, how shall he not with him give us all things Else?
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When the child is perswaded that his father loueth him, he is bold to aske this & that of his father:
When the child is persuaded that his father loves him, he is bold to ask this & that of his father:
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so may we be bold to aske any thing of God our heauēly father that is good for vs,
so may we be bold to ask any thing of God our heavenly father that is good for us,
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when we be sure that he loueth vs. As Mary and Martha put Christ in minde but of two things, the first was that Christ loued their brother Lazarus, the second was that Lazarus was sicke, He whō thou louest is sicke, it was no néede to tell him what he should do,
when we be sure that he loves us As Marry and Martha put christ in mind but of two things, the First was that christ loved their brother Lazarus, the second was that Lazarus was sick, He whom thou love is sick, it was no need to tell him what he should do,
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for they knew he would do what might be done for him, because he loued him.
for they knew he would do what might be done for him, Because he loved him.
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So we may say to the Lord, when we are sure that he loueth vs, Lord he whō thou louest wanteth this or that for his body or his soule, we néede not then appoint him what to do,
So we may say to the Lord, when we Are sure that he loves us, Lord he whom thou love Wants this or that for his body or his soul, we need not then appoint him what to do,
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or whē, or how, for looke what he séeth most conuenient for vs, & for his owne glory, he wil surely do it.
or when, or how, for look what he seeth most convenient for us, & for his own glory, he will surely do it.
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Therfore whatsoeuer Dauid knoweth, he will be sure to know this: & whatsoeuer he be ignoraūt of, yet of this he will not be ignoraūt.
Therefore whatsoever David Knoweth, he will be sure to know this: & whatsoever he be ignorant of, yet of this he will not be ignorant.
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To teach vs, yt whatsoeuer we séeke to make sure, this must first be made sure, or els nothing is sure.
To teach us, that whatsoever we seek to make sure, this must First be made sure, or Else nothing is sure.
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Peter bids vs make our election sure.Peter bids us make our election sure.
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Iob when he saith, I am sure that my redeemer liueth, teacheth vs to make our redēption sure.Job when he Says, I am sure that my redeemer lives, Teaches us to make our redemption sure.
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And here Dauid teacheth vs to make Gods fauour sure:
And Here David Teaches us to make God's favour sure:
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now if we make that sure, thē our election is sure, our redemption is sure, our vocatiō is sure, and our saluation is sure.
now if we make that sure, them our election is sure, our redemption is sure, our vocation is sure, and our salvation is sure.
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The suter desireth but the fauour of his beloued, what doth the child desire of his father,
The suitor Desires but the favour of his Beloved, what does the child desire of his father,
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but fauour? what doth the subiect séeke for of his Prince but fauour? as Hester desired nothing but that the king would hold out his golden scepter to her in token of fauour:
but favour? what does the Subject seek for of his Prince but favour? as Esther desired nothing but that the King would hold out his golden sceptre to her in token of favour:
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what doth the prisoner craue but fauour? And all these thinke thē selues in good estate if they may know that they be in fauour.
what does the prisoner crave but favour? And all these think them selves in good estate if they may know that they be in favour.
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And shall not we thinke our selues sure, whē we are sure that God doth fauour vs, whose loue is aboue the loue of Princes, aboue the loue of fathers and mothers,
And shall not we think our selves sure, when we Are sure that God does favour us, whose love is above the love of Princes, above the love of Father's and mother's,
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yea aboue all loues? Yea no doubt of it, for if we make that sure,
yea above all loves? Yea no doubt of it, for if we make that sure,
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then our Prince is sure, our kingdome is sure, our Cities are sure, our bodies are sure, our soules are sure,
then our Prince is sure, our Kingdom is sure, our Cities Are sure, our bodies Are sure, our Souls Are sure,
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and all is sure, for who dare hurt, or who can touch him whom God fauoreth? they touch the very aple of his eye.
and all is sure, for who Dare hurt, or who can touch him whom God favoureth? they touch the very apple of his eye.
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Shall we labour, and trauaile to be sure of loue, which is mutable, & not of that loue which is vnchaungeable? mans loue is mixt with hatred,
Shall we labour, and travail to be sure of love, which is mutable, & not of that love which is unchangeable? men love is mixed with hatred,
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and is commonly more like hatred then loue, but Gods loue is perfect without any mixture:
and is commonly more like hatred then love, but God's love is perfect without any mixture:
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whom men fauour, they fauour for a while, but whom God loueth he loueth to the end, euen for euer.
whom men favour, they favour for a while, but whom God loves he loves to the end, even for ever.
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Shal we then séeke for the scraps, & let the feast go? shall we go the crickes,
Shall we then seek for the scraps, & let the feast go? shall we go the cricks,
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whē we may go to the sea? nay to filthy puddles, when pure fountaines are by? so we may soone proue as wise as Esaw, that chaunged his birth right for right naught,
when we may go to the sea? nay to filthy puddles, when pure fountains Are by? so we may soon prove as wise as Esau, that changed his birth right for right nought,
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nay so we proue as foolish as Iudas, that valued ye goodwill of the Iewes aboue the loue of Christ,
nay so we prove as foolish as Iudas, that valued you goodwill of the Iewes above the love of christ,
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but he gat nothing by it, by that time he and the gallowes had reckned together.
but he got nothing by it, by that time he and the gallows had reckoned together.
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Dauid makes more accompt of Gods fauour then of his kingdome, yea then of victorie against his enemies,David makes more account of God's favour then of his Kingdom, yea then of victory against his enemies,
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as if he should say, my foes do not triumph against me, that is well for me,
as if he should say, my foes do not triumph against me, that is well for me,
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but by this I know that thou louest me, that is better.
but by this I know that thou love me, that is better.
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We haue markes to know euery thing by, sauing the loue of God, but of that we thinke we are sure,
We have marks to know every thing by, Saving the love of God, but of that we think we Are sure,
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for we thinke so well of our selues that God must néedes loue vs whether we will or no,
for we think so well of our selves that God must needs love us whither we will or no,
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as yt Papistes which set their good workes vpon the score, & make God indebted to them for their workes,
as that Papists which Set their good works upon the score, & make God indebted to them for their works,
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and therefore we regard neither the time when, nor the place where, nor the persons by whō,
and Therefore we regard neither the time when, nor the place where, nor the Persons by whom,
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nor the tokens by which the Lord doth offer to make his loue knowen vnto vs.
nor the tokens by which the Lord does offer to make his love known unto us
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When the seruaūts of Benhadad king of Aram, went with ropes about their neckes to Achab king of Israel, to entreat for their maisters life, they gaue diligēt héede if they could catch any thing of Achabs mouth that might be a signe of fauour, and when they heard him call Benhadad his brother, oh how glad were they? How did they play vpon that word? how did they féede their hope vpon it? they made hast and said, Thy brother liueth. The Lord hath greater aduantage against vs thē euer Achab had against Benhadad, for he did flye from Achab, so can not we from the Lord, he did hide himselfe from Achab, so can not we from the Lord, Bēhadad had seruāts to send to king Achab, but what spokesmen shall we send to the Lord? we must come forth our selues.
When the Servants of Benhadad King of Aram, went with ropes about their necks to Ahab King of Israel, to entreat for their masters life, they gave diligent heed if they could catch any thing of Ahab's Mouth that might be a Signen of favour, and when they herd him call Benhadad his brother, o how glad were they? How did they play upon that word? how did they feed their hope upon it? they made haste and said, Thy brother lives. The Lord hath greater advantage against us them ever Ahab had against Benhadad, for he did fly from Ahab, so can not we from the Lord, he did hide himself from Ahab, so can not we from the Lord, Bēhadad had Servants to send to King Ahab, but what spokesmen shall we send to the Lord? we must come forth our selves.
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Achab had power but against the body of Benhadad, the Lord hath power against both our bodies and soules, king Achabs power was subiect to the Lordes power,Ahab had power but against the body of Benhadad, the Lord hath power against both our bodies and Souls, King Ahab's power was Subject to the lords power,
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but who shall withstand the Lordes power, for his counsel shall stand? If Achab had exercised his power vpō Benhadad it had bene but for a time,
but who shall withstand the lords power, for his counsel shall stand? If Ahab had exercised his power upon Benhadad it had be but for a time,
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but if the Lord should execute his wrath vpon vs, if it were kindled yea but litle, it would flame for euer,
but if the Lord should execute his wrath upon us, if it were kindled yea but little, it would flame for ever,
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now if we did consider these things well, & if we were asmuch afrayde of the king of heauen,
now if we did Consider these things well, & if we were as afraid of the King of heaven,
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as they were of the king of Israell, and if our miserable daungers, and daungerous miseries did as nearely touch vs,
as they were of the King of Israel, and if our miserable dangers, and dangerous misery's did as nearly touch us,
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as theirs did touch them, we would take as diligent héede to ye words of God as they did to the wordes of king Achab, and we would be as glad to heare a word that might be as a token of fauour,
as theirs did touch them, we would take as diligent heed to you words of God as they did to the words of King Ahab, and we would be as glad to hear a word that might be as a token of favour,
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as they were, but alas we do not consider, we are not touched, nor moued,
as they were, but alas we do not Consider, we Are not touched, nor moved,
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& therfore when ye Lord doth by his messengers entreat vs to be saued, & wooe vs by all the names & tokēs of loue, we regarde not, the Lord open our eyes to see in what a desperate case we stand and let vs make more reckening of Gods loue tokens then we do,
& Therefore when you Lord does by his messengers entreat us to be saved, & woo us by all the names & tokens of love, we regard not, the Lord open our eyes to see in what a desperate case we stand and let us make more reckoning of God's love tokens then we do,
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if not, shall not the Aramites rise vp in iudgement against vs?
if not, shall not the Aramites rise up in judgement against us?
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When the Angell came downe to stirre vp the poolé of Bethesda, (wherein lay many sicke and diseased) there was wayting on euery side, and happy was he that could step in first,
When the Angel Come down to stir up the poolé of Bethesda, (wherein lay many sick and diseased) there was waiting on every side, and happy was he that could step in First,
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for he that stept in first after the stirring of the water was healed, of what disease soeuer he had.
for he that stepped in First After the stirring of the water was healed, of what disease soever he had.
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We haue a better poole thē the poole of Bethesda, for the word of God is water of life,
We have a better pool them the pool of Bethesda, for the word of God is water of life,
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and able to cleanse the soule & body too, if we step into it whē it is stirred by the Angell of the Lord,
and able to cleanse the soul & body too, if we step into it when it is stirred by the Angel of the Lord,
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how often hath ye Lord by his Ministers, stirred vp this water, that we might be healed by it? no small fauour no doubt.
how often hath the Lord by his Ministers, stirred up this water, that we might be healed by it? no small favour no doubt.
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But who waiteth for it? who steppeth into it? Nay who steppeth not from it rather? who is cleansed by it? and yet who hath not néede of it? For none cā say his hart is cleane.
But who waits for it? who steppeth into it? Nay who steppeth not from it rather? who is cleansed by it? and yet who hath not need of it? For none can say his heart is clean.
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Now if we make no more reckoning of Gods loue, and his loue tokens then thus, shall not those sicke and diseased men of Bethesda rise vp in iudgement against vs? no doubt they shall.
Now if we make no more reckoning of God's love, and his love tokens then thus, shall not those sick and diseased men of Bethesda rise up in judgement against us? no doubt they shall.
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We thinke that whatsoeuer we want, yet we are sure that God doth loue vs, & neuer make any reckoning of his loue tokens, but we may be deceiued.
We think that whatsoever we want, yet we Are sure that God does love us, & never make any reckoning of his love tokens, but we may be deceived.
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Dauid was not alwayes so sure, for sometime he thought that the Lord had forgotten him, sometime he thought that God had geuē him ouer to him selfe, hereupon he cried out at one time, how long shall thy wrath burne like fire? for euer? at another time he prayeth, O take not thy spirite from me, restore vnto me the ioy of my saluation, by which pitifull cries it may appeare that he was halfe afrayde. David was not always so sure, for sometime he Thought that the Lord had forgotten him, sometime he Thought that God had given him over to him self, hereupon he cried out At one time, how long shall thy wrath burn like fire? for ever? At Another time he Prayeth, Oh take not thy Spirit from me, restore unto me the joy of my salvation, by which pitiful cries it may appear that he was half afraid.
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Therefore he was glad to take a loue token when it was offred him, for when he was not sure of Gods loue towardes him, he thought that God was angry with him,
Therefore he was glad to take a love token when it was offered him, for when he was not sure of God's love towards him, he Thought that God was angry with him,
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and that was of all things most terrible vnto him and intollerable.
and that was of all things most terrible unto him and intolerable.
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So must we, if we wilbe sure that God is not angry with vs, we must be sure that he fauoureth vs.
So must we, if we will sure that God is not angry with us, we must be sure that he favours us
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If Gods people must be sure of Gods fauour towards them in Christ, as Dauid teacheth,
If God's people must be sure of God's favour towards them in christ, as David Teaches,
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then we must not stand in doubt of it as Papists do teach, we haue no reason so to do.
then we must not stand in doubt of it as Papists do teach, we have no reason so to do.
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For doth he call vs his sonnes, and we call him our father, that we should doubt of his loue? Doth he call vs his friends, his brethren, his spouse, his loue, his doue,
For does he call us his Sons, and we call him our father, that we should doubt of his love? Does he call us his Friends, his brothers, his spouse, his love, his dove,
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and by all the names of loue, that we should doubt of his loue? Hath he kissed vs with so many kisses of his mouth? hath he sent vs so many pledges of his loue? hath he renewed his couenant so often? hath he sealed it with the Sacraments,
and by all the names of love, that we should doubt of his love? Hath he kissed us with so many Kisses of his Mouth? hath he sent us so many pledges of his love? hath he renewed his Covenant so often? hath he sealed it with the Sacraments,
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and bound it with an oth? and al this that we might doubt whether he doth loue vs or no? Thus you sée one point of poperie ready to soune at the hearing of this doctrine.
and bound it with an oath? and all this that we might doubt whither he does love us or not? Thus you see one point of popery ready to soune At the hearing of this Doctrine.
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If there be any Papist here that hath a mind to it, let him take it vp,
If there be any Papist Here that hath a mind to it, let him take it up,
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& make much of it, for Gods people (you sée) care not for it, they had rather know for a certaintie that God doth fauour them,
& make much of it, for God's people (you see) care not for it, they had rather know for a certainty that God does favour them,
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then to stand in doubt thereof.
then to stand in doubt thereof.
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To loue God, and to be loued of God, is all that God requireth of vs,
To love God, and to be loved of God, is all that God requires of us,
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and all that we desire of God.
and all that we desire of God.
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For if we loue him, then we feare him, we worship him, we trust in him, we heare him, we obey him, &c. If he loue vs,
For if we love him, then we Fear him, we worship him, we trust in him, we hear him, we obey him, etc. If he love us,
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then he prouideth for vs all good things, and preserueth vs from all that may hurt vs, &c. Our loue to him hath marks,
then he Provideth for us all good things, and Preserveth us from all that may hurt us, etc. Our love to him hath marks,
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and so hath his to vs. God doth not loue vs and kéepe it from vs,
and so hath his to us God does not love us and keep it from us,
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but he maketh it knowen that he loueth vs, as Ionathan made his loue knowen to Dauid, and as the father of the prodigal child made his loue manifest to his sonne when his affection was towards him.
but he makes it known that he loves us, as Ionathan made his love known to David, and as the father of the prodigal child made his love manifest to his son when his affection was towards him.
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By this I know that thou fauorest me (saith Dauid) because mine enemie hath •ot triumphed against me.
By this I know that thou fauorest me (Says David) Because mine enemy hath •ot triumphed against me.
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When God doth deliuer vs from the hāds of our enemies, or any trouble else, we may perswade our selues thereby, that he hath a fauour vnto vs, as Dauid did.
When God does deliver us from the hands of our enemies, or any trouble Else, we may persuade our selves thereby, that he hath a favour unto us, as David did.
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But then it may be demaunded, If God doth loue his Church, why doth he suffer his Church to be troubled and molested with enemies? The reason is this,
But then it may be demanded, If God does love his Church, why does he suffer his Church to be troubled and molested with enemies? The reason is this,
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because by this meanes his loue may be made more manifest, in sauing and deliuering them.
Because by this means his love may be made more manifest, in Saving and delivering them.
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For as a sure friend is not knowen but in time of néede:
For as a sure friend is not known but in time of need:
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so Gods goodnesse and loue is neuer so well perceiued, as it is in helping of vs whē we cannot helpe our selues.
so God's Goodness and love is never so well perceived, as it is in helping of us when we cannot help our selves.
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As Adams fall did serue to manifest Gods iustice & mercie, the one in punishing, the other in pardoning of sinne, which otherwise we had neuer knowne:
As Adams fallen did serve to manifest God's Justice & mercy, the one in punishing, the other in pardoning of sin, which otherwise we had never known:
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so the troubles of the Church serue to manifest 1. our desertes by reason of our sinnes. 2. our weakenes and inabilitie to helpe our selues,
so the Troubles of the Church serve to manifest 1. our deserts by reason of our Sins. 2. our weakness and inability to help our selves,
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and 3. the louing kindnes of the Lord our God, in sauing and defending, that so we might be truly thankfull,
and 3. the loving kindness of the Lord our God, in Saving and defending, that so we might be truly thankful,
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& returne all the praise and glorie to God, and none to our selues.
& return all the praise and glory to God, and none to our selves.
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So that the Church of God may haue enemies, and yet be still the beloued of God,
So that the Church of God may have enemies, and yet be still the Beloved of God,
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as Lazarus was beloued of Christ although he was sicke:
as Lazarus was Beloved of christ although he was sick:
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for whom the Lord loueth he correcteth, and therefore he correctech them, because he loueth them.
for whom the Lord loves he Correcteth, and Therefore he correctech them, Because he loves them.
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Now, some men will say, Oh I thank• God I am in prosperitie, and I liue well, out of all danger,
Now, Some men will say, O I thank• God I am in Prosperity, and I live well, out of all danger,
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and trouble, and I want nothing, therfore I am sure God loueth me.
and trouble, and I want nothing, Therefore I am sure God loves me.
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Againe, such a one serueth God well I warrant you, for you sée how he doth thriue and prosper in the world, he is come vp of no•thing, &c. therefore no doubt God doth lou• him:
Again, such a one serveth God well I warrant you, for you see how he does thrive and prosper in the world, he is come up of no•thing, etc. Therefore no doubt God does lou• him:
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this is the corrupt iudgement of blind worldlings, which take all for gold that gli•stereth, and thinke there is no other hea•uen but earth:
this is the corrupt judgement of blind worldlings, which take all for gold that gli•stereth, and think there is no other hea•uen but earth:
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but these men deceiue them•selues, and so many as listen vnto them, for when God shall neuer visite vs with anie crosse,
but these men deceive them•selues, and so many as listen unto them, for when God shall never visit us with any cross,
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but shall giue vs all things at our pleasure, and let vs haue what we lust for, it is a signe that he is angrie with vs,
but shall give us all things At our pleasure, and let us have what we lust for, it is a Signen that he is angry with us,
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& then we are nearest to our destruction.
& then we Are nearest to our destruction.
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For as the oxe that is stall fed, waxeth fat, and the fatter he is, the fitter he is for the butcher,
For as the ox that is stall fed, Waxes fat, and the fatter he is, the fitter he is for the butcher,
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and the nearer he is to the day of slaughter:
and the nearer he is to the day of slaughter:
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so it •areth with the wicked worldlings, which neuer come vnder the crosse, & whose necks •ould neuer abide the yoke of the word of God, they are set vp a fatting for the but•her of hell,
so it •areth with the wicked worldlings, which never come under the cross, & whose necks •ould never abide the yoke of the word of God, they Are Set up a fatting for the but•her of hell,
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and made ready against the day •f slaughter, which is the day of Iudgement, when all these outward, commō,
and made ready against the day •f slaughter, which is the day of Judgement, when all these outward, Common,
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and gene•all blessings shall tend to their greater cō•emnatiō.
and gene•all blessings shall tend to their greater con•emnation.
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They liue at ease in this life, that •hey may feele payne in the world to come, •hey haue their heauen here, that they may •aue hell hereafter.
They live At ease in this life, that •hey may feel pain in the world to come, •hey have their heaven Here, that they may •aue hell hereafter.
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The greatest iudgemēt •f God that can be in this world, is to let vs •iue in securitie,
The greatest judgement •f God that can be in this world, is to let us •iue in security,
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and to geue vs ouer to our •wne harts lust. And this is witnessed by many places of Scripture.
and to give us over to our •wne hearts lust. And this is witnessed by many places of Scripture.
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Aske Iob, and he will iustifie this to be true, for these are his wordes.
Ask Job, and he will justify this to be true, for these Are his words.
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Wherefore doe the wicked liue, and waxe old, and grow in wealth? to shew that a man may be a wicked man though he be a wealthy man, Wherefore do the wicked live, and wax old, and grow in wealth? to show that a man may be a wicked man though he be a wealthy man,
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and that honestie goeth not by riches, he goeth on & saith, Their seede is established in their sight with thē,
and that honesty Goes not by riches, he Goes on & Says, Their seed is established in their sighed with them,
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and their generation before their eyes. Their houses are peaceable, without feare, the rod of God is not vpon them. and their generation before their eyes. Their houses Are peaceable, without Fear, the rod of God is not upon them.
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Their bullocke gendreth and faileth not, their cow calueth and casteth not her calfe. Their bullock gendereth and Faileth not, their cow calveth and Cast not her calf.
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They send forth their children like sheepe, and their sonnes daūce. They take the tabret & harpe, They send forth their children like sheep, and their Sons dance. They take the tabret & harp,
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and reioyce in the sounde of the Organes. and rejoice in the sound of the Organs.
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They spēd their dayes in welth, & sodenly they dye, or go down to the graue. They spend their days in wealth, & suddenly they die, or go down to the graven.
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That is, they lye not lōg sicke Now sée thei• Religion.
That is, they lie not long sick Now see thei• Religion.
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They say vnto God, depart from vs, for we desire not the knowledge of thy wayes: They say unto God, depart from us, for we desire not the knowledge of thy ways:
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Who is the almightie, that we should serue him? and what profit should we haue i• we should pray vnto him? Now sée their end• They shalbe as stubble before the wind, and as chaffe that the storme carrieth away, God will lay vp the sorrow of the father for hi• children, when he rewardeth him he shall know it: Who is the almighty, that we should serve him? and what profit should we have i• we should pray unto him? Now see their end• They shall as stubble before the wind, and as chaff that the storm Carrieth away, God will lay up the sorrow of the father for hi• children, when he Rewardeth him he shall know it:
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his eyes shall see his destruction, and he shall drinke of the wrath of the almighty. his eyes shall see his destruction, and he shall drink of the wrath of the almighty.
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Aske the Prophet Dauid, and he will iustifie as much, for thus he speaketh of the wicked, They are not in troubles as other men, neither are they plagued with other men.
Ask the Prophet David, and he will justify as much, for thus he speaks of the wicked, They Are not in Troubles as other men, neither Are they plagued with other men.
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Their eyes stand out for fatnesse, they haue more then hart can wish. They set their mouth against heauen, and their toung walketh thorough the earth. Their eyes stand out for fatness, they have more then heart can wish. They Set their Mouth against heaven, and their tongue walks through the earth.
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Now sée their blasphemy against God.
Now see their blasphemy against God.
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And they say, how doth God know it? or, is there knowledge in the most high? Lo, these are the wicked, And they say, how does God know it? or, is there knowledge in the most high? Lo, these Are the wicked,
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yet prosper they alwayes, and increase in riches. Now sée their end.yet prosper they always, and increase in riches. Now see their end.
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Surely thou (O Lord) hast set them in slippery places, and cast them downe into desolation. Surely thou (Oh Lord) hast Set them in slippery places, and cast them down into desolation.
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How sodenly are they destroyed, perished and horribly consumed? How suddenly Are they destroyed, perished and horribly consumed?
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If this be not sufficient ▪ he can proue it by an example of the Israelites, of whom he maketh this report.
If this be not sufficient ▪ he can prove it by an Exampl of the Israelites, of whom he makes this report.
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They lusted with concupiscence in the wildernesse, meaning, whē they desired the flesh pots of Egypt againe.
They lusted with concupiscence in the Wilderness, meaning, when they desired the Flesh pots of Egypt again.
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And (saith he) The Lord gaue them their desire [ for he sent them quayles ] but he sent leannesse into their soules [ for he cursed it, & it did them no good, but they dyed with the meate in their mouthes ] & what became of17. the rest that had their desire, they rebelled against Moses & Aaron, whereupon ye earth swallowed vp some, And (Says he) The Lord gave them their desire [ for he sent them quails ] but he sent leanness into their Souls [ for he cursed it, & it did them no good, but they died with the meat in their mouths ] & what became of17. the rest that had their desire, they rebelled against Moses & Aaron, whereupon you earth swallowed up Some,
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and fire from heauen deuoured other some.
and fire from heaven devoured other Some.
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If you aske the Prophet Esay, he will auouch this to be true, for (speaking in the person of God to the stubburne Iewes) he saith thus, Wherefore should you be smitten any more? for you fall away more and more, the whole head is sicke and the whole hart is heauie.
If you ask the Prophet Isaiah, he will avouch this to be true, for (speaking in the person of God to the stubborn Iewes) he Says thus, Wherefore should you be smitten any more? for you fallen away more and more, the Whole head is sick and the Whole heart is heavy.
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Meaning that he would correct them no more, séeing they were neuer the better for correction,
Meaning that he would correct them no more, seeing they were never the better for correction,
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but to let them do as they listed, that his indgemē• might be excéeding great, and iust vpon thē ▪ For the followeth in the 7. verse.
but to let them do as they listed, that his indgemen• might be exceeding great, and just upon them ▪ For the follows in the 7. verse.
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Your land is wast, your Cities are burnt with fire, straū•gers deuour your land in your presence, an• it is desolate like the ouerthrow of straūgers ▪ And the daughter of Zion, shall remaine lik• a cottage in a vineyard, Your land is wast, your Cities Are burned with fire, straun•gers devour your land in your presence, an• it is desolate like the overthrow of Strangers ▪ And the daughter of Zion, shall remain lik• a cottage in a vineyard,
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like a lodge in a gar•den of cucumbers, and like a besieged Citie ▪ And all this came vpon them,like a lodge in a gar•den of cucumbers, and like a besieged city ▪ And all this Come upon them,
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whē the Lor• left them to themselues, to do what they li•sted.
when the Lor• left them to themselves, to do what they li•sted.
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All which places doe shew and prou• how mad, & foolish they are, which measur• Gods loue and fauour towardes them, b• outward prosperitie,
All which places do show and prou• how mad, & foolish they Are, which measur• God's love and favour towards them, b• outward Prosperity,
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and his anger by ou••ward aduersitie.
and his anger by ou••ward adversity.
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On the contrary, his children he puts th• alwayes in minde of their duetie by whipping them with his fatherly rod, they do not so soone step awrie,
On the contrary, his children he puts th• always in mind of their duty by whipping them with his fatherly rod, they do not so soon step awry,
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but by and by he fetcheth them home againe. What is Diues the better for all his wealth, being now in hell torments?
but by and by he Fetches them home again. What is Diues the better for all his wealth, being now in hell torments?
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Lazarus a poore man, yet a godly man, was kept vnder in this life, but now is exal•ed.Lazarus a poor man, yet a godly man, was kept under in this life, but now is exal•ed.
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And God indéede doth many times kéepe •is children vnder, and geueth them but srō •and to mouth, and yet loueth them neuer•helesse.
And God indeed does many times keep •is children under, and Giveth them but from •and to Mouth, and yet loves them neuer•helesse.
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As a father kéepeth his sonne & heire •hort, without any money in his purse,
As a father Keepeth his son & heir •hort, without any money in his purse,
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or any thing els at his owne will, till the time come that he shall inherite:
or any thing Else At his own will, till the time come that he shall inherit:
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& in great wisedome he doth it, for if his sonne should haue •he inheritaunce presently, he would wast •t,
& in great Wisdom he does it, for if his son should have •he inheritance presently, he would wast •t,
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& spend it vaynely, so God dealeth with his children, and for no other cause, both in singular wisedome and loue, that they may say afterward, By this I know that thou •ouest me. &c.
& spend it vainly, so God deals with his children, and for no other cause, both in singular Wisdom and love, that they may say afterwards, By this I know that thou •ouest me. etc.
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So that this is not the thing that can assure vs of Gods fauour to haue no enemies,
So that this is not the thing that can assure us of God's favour to have no enemies,
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and no troubles, for if we be Gods children we must looke for both. Therefore is the Church called militāt, alwayes in battaile, alwayes beset with enemies.
and no Troubles, for if we be God's children we must look for both. Therefore is the Church called militant, always in battle, always beset with enemies.
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Therefore is ye Gospell called ye word of the Crosse. Therefore S. Paule describing the way to heauen saith, we must passe through many tribulalations. Therefore is the Gospel called you word of the Cross. Therefore S. Paul describing the Way to heaven Says, we must pass through many tribulalations.
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Therefore Esaw and Iacob shall no sooner haue life, but they shall striue together in their mothers belly.
Therefore Esau and Iacob shall no sooner have life, but they shall strive together in their mother's belly.
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Therfore Abraham shall no sooner receiue the promise, but he must looke to be banished,
Therefore Abraham shall no sooner receive the promise, but he must look to be banished,
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and therefore Abell shalbe enuied of his owne brother, so soone as the Lord regardes his sacrifice.
and Therefore Abel shall envied of his own brother, so soon as the Lord regards his sacrifice.
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Th• righteous man is like Lot amōgest the So•domits ▪ and like Sampson amongst the Phi•listins.
Th• righteous man is like Lot amongst the So•domits ▪ and like Sampson among the Phi•listins.
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This is the state of the Church calle• militant, it is like a ship tossed with the wa•ues, driuen with the winds, beset with Pi•rates, on the one side, with rockes,
This is the state of the Church calle• militant, it is like a ship tossed with the wa•ues, driven with the winds, beset with Pi•rates, on the one side, with Rocks,
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& sande• on the other side, alwayes vpon the sea, an• when it is safest, there is but a bord between life and death.
& sande• on the other side, always upon the sea, an• when it is Safest, there is but a board between life and death.
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Their peace is persecution their rest is labour, their riches is pouertie• their glory is reproch, their libertie is im•prisonment And yet by this they know that God doth fauour them,
Their peace is persecution their rest is labour, their riches is pouertie• their glory is reproach, their liberty is im•prisonment And yet by this they know that God does favour them,
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because he doth so t•••per these cuppes vnto them, with his grace• holy spirite, that in persecution they fin• peace, in labour they finde rest, in pouert• they finde contentement, therefore great riches:
Because he does so t•••per these cups unto them, with his grace• holy Spirit, that in persecution they fin• peace, in labour they find rest, in pouert• they find contentement, Therefore great riches:
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in reproches they finde glory, in imprisonment they finde libertie, and in death they finde life.
in Reproaches they find glory, in imprisonment they find liberty, and in death they find life.
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It is no new thing you sée, for good men to haue enemies, nay the better men the more enemies, as Peter the more faithfull to Christ the more sifted by Sathan,
It is no new thing you see, for good men to have enemies, nay the better men the more enemies, as Peter the more faithful to christ the more sifted by Sathan,
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but as Christ then prayed for Peter, that his faith might not fayle, so he prayeth still for the faithfull that their faith may not fayle,
but as christ then prayed for Peter, that his faith might not fail, so he Prayeth still for the faithful that their faith may not fail,
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so that still they may say with Dauid. By this I know that thou louest me,
so that still they may say with David. By this I know that thou love me,
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because my enemies do not triumph against me. Because my enemies do not triumph against me.
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But what? did not Dauids enemies triūph against him when they said, A mischief is •ight vpon him,
But what? did not David enemies triumph against him when they said, A mischief is •ight upon him,
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and he that lyeth shall rise no more. As appeareth in the 8. verse of this Psalme.and he that lies shall rise no more. As appears in the 8. verse of this Psalm.
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Why did Dauid then so gréeuously complaine? The aunswere is at hand, they spake euill indéede of Dauid, and as they would haue had it,
Why did David then so grievously complain? The answer is At hand, they spoke evil indeed of David, and as they would have had it,
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yea, and as they thought to haue had it too, but the Lord deliuered him, so that they triumphed before the victorie.
yea, and as they Thought to have had it too, but the Lord Delivered him, so that they triumphed before the victory.
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When they saw that the Lord did a litle visite him, they cried out:
When they saw that the Lord did a little visit him, they cried out:
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now he is met withall, now he is downe. &c. And thus rashly they iudged of the Lordes annointed,now he is met withal, now he is down. etc. And thus rashly they judged of the lords anointed,
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and triumphed ouer him, whom the Lord raised vp again ▪ So played the Popes Catholikes,
and triumphed over him, whom the Lord raised up again ▪ So played the Popes Catholics,
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when they would haue come vpon vs, like the fat Bulles of Basan, gaping vpon vs,
when they would have come upon us, like the fat Bulls of Basan, gaping upon us,
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as though they would haue eaten vs vp, when they saw some of our men ouercome in battaile,
as though they would have eaten us up, when they saw Some of our men overcome in battle,
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or when the Lord did a litle frowne vpon vs, they began straightway to triumph ouer vs,
or when the Lord did a little frown upon us, they began straightway to triumph over us,
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& marching into Irelād, as though all had bene cocke sure for thē:
& marching into Irelād, as though all had be cock sure for them:
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but ye Lord put a bridle into their mouthes, & so caried thē backe again by Senacheribs way.
but you Lord put a bridle into their mouths, & so carried them back again by Senacherib's Way.
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So likewise before they came last with their inuincible Nauy, they deuided our kingdome, and prouided owners for euery country, Citie, Bishopricke, Lordship, and whippes for euery body.
So likewise before they Come last with their invincible Navy, they divided our Kingdom, and provided owners for every country, city, Bishopric, Lordship, and whips for every body.
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Indéede they troubled vs, & put many in great feare, but through Gods goodnesse the feare was greater then the hurt, by which the Lord would geue vs to vnderstād, that he had a fauour towardes vs. And that we might know it indeede, he would not suffer vs to destroy them,
Indeed they troubled us, & put many in great Fear, but through God's Goodness the Fear was greater then the hurt, by which the Lord would give us to understand, that he had a favour towards us And that we might know it indeed, he would not suffer us to destroy them,
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least we should say that through our owne power we gaue thē the ouerthrow, and gat our selues the victorie,
lest we should say that through our own power we gave them the overthrow, and got our selves the victory,
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but with his owne hand, and with his holy arme he gat himselfe the victorie, that the whole prayse might returne to himself,
but with his own hand, and with his holy arm he got himself the victory, that the Whole praise might return to himself,
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& by this we might be assured of his loue, and fauour towardes vs, blessed be his name for it.
& by this we might be assured of his love, and favour towards us, blessed be his name for it.
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Surely this was one of the greatest loue tokens that euer he bestowed vpon vs (of tēporall benefites) the greatnesse whereof shal appeare,
Surely this was one of the greatest love tokens that ever he bestowed upon us (of temporal benefits) the greatness whereof shall appear,
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when we consider how they would haue handled vs, if they had triumphed against vs. For this purpose let vs take but a litle view.
when we Consider how they would have handled us, if they had triumphed against us For this purpose let us take but a little view.
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First of their exactiōs in Naples, secondly of their sauage cruelties vpon the poore Indians,
First of their exactions in Naples, secondly of their savage cruelties upon the poor Indians,
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and thē shall we sée what miseries and mischiefs such a triumph and such triumphers would haue brought vpon vs. And first of their exactions in Naples, when they triumphed there.
and them shall we see what misery's and mischiefs such a triumph and such triumphers would have brought upon us And First of their exactions in Naples, when they triumphed there.
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To passe ouer their trecherous entraunce, it is reported by one of their owne Bishops (in a booke that he wrote to the king of Spaine, for the redresse of these things) yt euery foure or fiue yeares they receiued 200000. or 400000. and a Million of gold.
To pass over their treacherous Entrance, it is reported by one of their own Bishops (in a book that he wrote to the King of Spain, for the redress of these things) that every foure or fiue Years they received 200000. or 400000. and a Million of gold.
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Their landed men were defeated of their landes and houses, if they had not their euidence to shew (which perhaps might be lost) although they could make iust proofe of their lawfull possessiō and right for a 100. yeares before.
Their landed men were defeated of their Lands and houses, if they had not their evidence to show (which perhaps might be lost) although they could make just proof of their lawful possession and right for a 100. Years before.
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The farmer of their butcherie, and powltrie receiueth 300. Duckets daily for his fee Euery chimney payeth 6. •. Euery strumpet iij. •. what should I say? if all the payments were layed together, that all the kings had before, they were not comparable to the extraordinarie exactions of the Spaniards in Naples.
The Farmer of their butchery, and powltrie receiveth 300. Ducats daily for his fee Every chimney payeth 6. •. Every strumpet iij. •. what should I say? if all the payments were laid together, that all the Kings had before, they were not comparable to the extraordinary exactions of the Spanish in Naples.
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As for their cruelties on the poore Indiās they are not to be spokē, for they dispeopled more then 10. Realmes greater then all Spaine, Aragō and Portugall.
As for their cruelties on the poor Indiās they Are not to be spoken, for they dispeopled more then 10. Realms greater then all Spain, Aragō and Portugal.
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Within 40. yeares they butchered aboue 12. Millions of men, women, and infants.
Within 40. Years they butchered above 12. Millions of men, women, and Infants.
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They would set vp men and women naked against trées or walles. &c. and would lay wagers, who should shoote or throw their dartes nearest the hart,
They would Set up men and women naked against trees or walls. etc. and would lay wagers, who should shoot or throw their darts nearest the heart,
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and made a sport of murther, as ordinarily as we do of shooting, or bowling &c. They would vse to broyle men to death vpon gridirons, especially great men:
and made a sport of murder, as ordinarily as we do of shooting, or bowling etc. They would use to broil men to death upon gridirons, especially great men:
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whereupon it fell out, that certaine Lordes being broyled, foure or fiue, through their pitifull roaring and crying (which they were enforced to make through extremitie of torment) disquieted ye Captaine that lay not far of,
whereupon it fell out, that certain lords being broiled, foure or fiue, through their pitiful roaring and crying (which they were Enforced to make through extremity of torment) disquieted you Captain that lay not Far of,
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& to make them hold their peace they had their mouthes stopped with bullets, vntill they were rosted to death.
& to make them hold their peace they had their mouths stopped with bullets, until they were roasted to death.
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Their cruelties were so great that a certaine Lord, for feare fled to the Ile of Cuba, where he was taken and burned,
Their cruelties were so great that a certain Lord, for Fear fled to the I'll of Cuba, where he was taken and burned,
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and being exhorted by a Frier to dye a Catholique, that he might go to heauen, he asked the Frier whither the Spaniards wēt when they dyed, to heauen quoth the Frier.
and being exhorted by a Friar to die a Catholic, that he might go to heaven, he asked the Friar whither the Spanish went when they died, to heaven quoth the Friar.
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Then I will not goe to heauen said the Indian Lord, because the Spaniardes (as you say) goe thither,
Then I will not go to heaven said the Indian Lord, Because the Spaniards (as you say) go thither,
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for it is better to go to hell (said he) thē to come where any Spaniards haue any thing to do.
for it is better to go to hell (said he) them to come where any Spanish have any thing to do.
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Another time, a certaine Spanish gouernour entring the firme land, a Lord of the countrey to gaine his goodwill,
another time, a certain Spanish governor entering the firm land, a Lord of the country to gain his goodwill,
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and to auoid torture, met him, and presented him with nine thousand duckets, in recompēce wherof they bound him to a stake,
and to avoid torture, met him, and presented him with nine thousand ducats, in recompense whereof they bound him to a stake,
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and set fire to his féete, whereupon he brought thrée thousand Castillans more, with which summe this tyrant not satisfied, put fire againe to his féet,
and Set fire to his feet, whereupon he brought thrée thousand Castillans more, with which sum this tyrant not satisfied, put fire again to his feet,
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vntill the sinewes burst, and the marrowe sprung out of the bones, and so he died.
until the sinews burst, and the marrow sprung out of the bones, and so he died.
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The king of Mexico sent a thousand presents to welcome him, besides that:
The King of Mexico sent a thousand presents to welcome him, beside that:
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him selfe in his owne person met him with an honourable troupe of Lords and Gentlemen, he was laden with bolts for his labour,
him self in his own person met him with an honourable troop of lords and Gentlemen, he was laden with bolts for his labour,
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and being in prison, ye rest came to solace their King with some pleasant sports and shewes, wherupon they were apprehended by the Spaniards:
and being in prison, you rest Come to solace their King with Some pleasant sports and shows, whereupon they were apprehended by the Spanish:
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a solemne day of slaughter was proclaimed, and at the day appointed two thousand yong Gentlemen were put to death for a terror to all the countrey.
a solemn day of slaughter was proclaimed, and At the day appointed two thousand young Gentlemen were put to death for a terror to all the country.
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The same tyrant going to warre against any Citie, or prouince, would yoke many together by the neckes, allowing no sustenāce to twentie thousand,
The same tyrant going to war against any city, or province, would yoke many together by the necks, allowing no sustenance to twentie thousand,
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but the flesh of so many Indians as they could kill. They had as ordinarie a shambles of mans flesh as we haue of beasts:
but the Flesh of so many Indians as they could kill. They had as ordinary a shambles of men Flesh as we have of beasts:
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they kept mastifes, & other great dogs to hunt men and women, from which a woman séeing she could by no meanes escape, she went and hanged her selfe vpon a trée with her babe tyed to her féete, they kept mastiffs, & other great Dogs to hunt men and women, from which a woman seeing she could by no means escape, she went and hanged her self upon a tree with her babe tied to her feet,
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and yet before the babe was dead, the dogges came and deuoured it.
and yet before the babe was dead, the Dogs Come and devoured it.
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Another, hunting venison, could find no game, and comming homward he met a woman with a child in her armes, he tooke her infant,
another, hunting venison, could find no game, and coming homeward he met a woman with a child in her arms, he took her infant,
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and cut it in péeces, and threw it to his dogges for liuerie.
and Cut it in Pieces, and threw it to his Dogs for livery.
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It is not possible (as one saith) to vtter in words the mercilesse dealing of Spaniards in India, the gastly remēbrance whereof is able to daunt the stoutest courage.
It is not possible (as one Says) to utter in words the merciless dealing of Spanish in India, the ghastly remembrance whereof is able to daunt the Stoutest courage.
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Yet these are the men which pretend supporting of the Catholique faith.
Yet these Are the men which pretend supporting of the Catholic faith.
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Now, by this •ast we may giue a gesse how our cup should haue bene tempered,
Now, by this •ast we may give a guess how our cup should have be tempered,
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if the Lord had suffered them to triumph ouer vs, for if they handled these poore soules after this maner, which neuer did hurt them,
if the Lord had suffered them to triumph over us, for if they handled these poor Souls After this manner, which never did hurt them,
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nor their religion, how wold they haue handled vs, which alwayes haue bene enemies to their irreligious procéedings? surely their hatred against vs, would haue proued like Nebuchadnezzars fornace, seuen times hotter then it was before:
nor their Religion, how would they have handled us, which always have be enemies to their irreligious proceedings? surely their hatred against us, would have proved like Nebuchadnezar's furnace, seuen times hotter then it was before:
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yea they would haue sent vs Rehoboams message, and his measure, vz. that their litle finger should haue bene greater vpon vs then their loines were vpon them.
yea they would have sent us Rehoboams message, and his measure, Vz. that their little finger should have be greater upon us then their loins were upon them.
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And whereas they did burthen them with a grieuous yoke, they would haue made our yoke heauier: And whereas they did burden them with a grievous yoke, they would have made our yoke Heavier:
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and whereas they chastised them with rods, they would haue corrected vs with scorpions, if they had triumphed ouer vs as they made full accompt.
and whereas they chastised them with rods, they would have corrected us with scorpions, if they had triumphed over us as they made full account.
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By this then we may know that the Lord loueth vs, (alas a nation not worthie to be loued) because our enemies did not triumph against vs. Blessed be his name for euer.
By this then we may know that the Lord loves us, (alas a Nation not worthy to be loved) Because our enemies did not triumph against us Blessed be his name for ever.
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But doth God loue none but those whom he deliuereth out of their enemies handes? Yes surely, that he doth:
But does God love none but those whom he Delivereth out of their enemies hands? Yes surely, that he does:
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for it is no matter how we be ouercome of our bodily enimies, so that our spirituall enemies do not ouercome vs. For euerie Christian hath two sorts of enemies as Dauid had, bodily, and spirituall:
for it is no matter how we be overcome of our bodily enemies, so that our spiritual enemies do not overcome us For every Christian hath two sorts of enemies as David had, bodily, and spiritual:
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our spirituall enemies be our sinnes, and the temptations of the world, the flesh and the deuill which fight against the soule (as S. Peter saith).
our spiritual enemies be our Sins, and the temptations of the world, the Flesh and the Devil which fight against the soul (as S. Peter Says).
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Now these do often trouble the children of God, rebelling against them, and many times leading thē captiues to the law of sinne, Now these do often trouble the children of God, rebelling against them, and many times leading them captives to the law of sin,
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yet finally they do not triumph against them, because they do not willingly yéeld them selues to sinne, with delight in sinne, as the wicked do:
yet finally they do not triumph against them, Because they do not willingly yield them selves to sin, with delight in sin, as the wicked doe:
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but they do cōtinually striue against them by earnest prayer vnto God, by hearing the word of God, and by faith in Iesus Christ, they are made more then conquerours in the end,
but they do continually strive against them by earnest prayer unto God, by hearing the word of God, and by faith in Iesus christ, they Are made more then conquerors in the end,
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as S. Paule teacheth in his doctrine to the Rom.
as S. Paul Teaches in his Doctrine to the Rom.
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By this I knowe that thou fauourest me. &c. Without doubt the Prophet Dauid had néede of many blessings moe, which the Lord did not bestow vpō him,By this I know that thou fauourest me. etc. Without doubt the Prophet David had need of many blessings more, which the Lord did not bestow upon him,
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but kept them back from him, and all to humble him:
but kept them back from him, and all to humble him:
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and yet he did not murmure against God, for the want of them, but gaue him thanks for those which he had alreadie receiued.
and yet he did not murmur against God, for the want of them, but gave him thanks for those which he had already received.
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Although the Lord did not suffer him to take any rest, because of his enemies,
Although the Lord did not suffer him to take any rest, Because of his enemies,
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yet he praiseth God, because they did not triumph against him, a good lesson for vs to learne.
yet he Praiseth God, Because they did not triumph against him, a good Lesson for us to Learn.
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Whē ye Lord shal afflict vs with any maner of affliction:
When you Lord shall afflict us with any manner of affliction:
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as, losse of goods, losse of friends, losse of health, or whatsoeuer else, we should remēber then what benefites we haue still, which we are vnworthie of.
as, loss of goods, loss of Friends, loss of health, or whatsoever Else, we should Remember then what benefits we have still, which we Are unworthy of.
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Then thus may Gods childrē say to God:
Then thus may God's children say to God:
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Though the Papists do molest vs, and speake all euill of vs, though our enemies séeke and sift vs,
Though the Papists do molest us, and speak all evil of us, though our enemies seek and sift us,
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yet they misse of their purpose, and thou doest raise vp friends vnto vs. Though Athiests, scoffers,
yet they miss of their purpose, and thou dost raise up Friends unto us Though Atheists, scoffers,
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& worldly beasts do •out at thy preachers, yet thou doest not let them discourage them, whereby we know that thou louest vs. And hath the Lord taken away thy goods, &c. yet remember that he hath g•uen thée leaue to enioy thy sight, thy spéech, th• hearing, thy vnderstanding, thy wits, his spirite, &c. all wich are more then thou deser•est,
& worldly beasts do •out At thy Preachers, yet thou dost not let them discourage them, whereby we know that thou love us And hath the Lord taken away thy goods, etc. yet Remember that he hath g•uen thee leave to enjoy thy sighed, thy speech, th• hearing, thy understanding, thy wits, his Spirit, etc. all which Are more then thou deser•est,
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and more then he doth for euerie one.
and more then he does for every one.
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So we may say for matters of reformation, although euery thing be not in all respectes as it should be,
So we may say for matters of Reformation, although every thing be not in all respects as it should be,
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and as if were to be wished, yet let vs thāke the Lord for these good things we haue.
and as if were to be wished, yet let us thank the Lord for these good things we have.
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Though the growth of the Church be yet hindred by many ignoraunt Ministers and idle nonresidents,
Though the growth of the Church be yet hindered by many ignorant Ministers and idle nonresidents,
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yet hath the Church many good Pastours, and teachers to whom the porter Iesus Christ hath opened the doore,
yet hath the Church many good Pastors, and Teachers to whom the porter Iesus christ hath opened the door,
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and furnished with singular graces, for the good of his Church.
and furnished with singular graces, for the good of his Church.
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Let vs thanke his Maiestie for them, and not as some do, which for the want of some things, condemne all the things which we haue,
Let us thank his Majesty for them, and not as Some do, which for the want of Some things, condemn all the things which we have,
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because the Church (forsooth) is not so purely purged as it ought to be,
Because the Church (forsooth) is not so purely purged as it ought to be,
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therefore we haue no Church no Ministers, no Sacraments. &c. as it please our schismatiques to affirme,
Therefore we have no Church no Ministers, no Sacraments. etc. as it please our Schismatics to affirm,
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and therefore in a ma• rage being carried with pride and tempestuous spirites, whose glorie is altogether i• condemning their brethren, they cry, separate your selues, come out from amongest thē,
and Therefore in a ma• rage being carried with pride and tempestuous spirits, whose glory is altogether i• condemning their brothers, they cry, separate your selves, come out from amongst them,
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as though we had nothing left amōg•t vs, which might be a token of Gods fauo•r,
as though we had nothing left among•t us, which might be a token of God's fauo•r,
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& loue towardes vs. Ah my good brethre•:
& love towards us Ah my good brethre•:
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is this to shew our selues thākefull for that we haue receaued? shall we acknowledge nothing good,
is this to show our selves thankful for that we have received? shall we acknowledge nothing good,
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because all is not perfect? we ought to striue orderly, and lawfully (I confesse) vnto perfection if it may be, that Zion may shine in perfect beautie.
Because all is not perfect? we ought to strive orderly, and lawfully (I confess) unto perfection if it may be, that Zion may shine in perfect beauty.
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But in ye meane while let vs feare, that the Lord for our vnthankefulnesse, and scornefull contempt will take away those good things which we haue,
But in you mean while let us Fear, that the Lord for our unthankfulness, and scornful contempt will take away those good things which we have,
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before he giue vs any more.
before he give us any more.
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If we should want nothing, we should waxe wātō, & forget the Lord, as Dauid did, who thought whē God had made him strong, he should neuer be moued,
If we should want nothing, we should wax wanton, & forget the Lord, as David did, who Thought when God had made him strong, he should never be moved,
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and therefore to humble vs, and kéepe vs vnder, the Lord still kéepeth somewhat from vs.
and Therefore to humble us, and keep us under, the Lord still Keepeth somewhat from us
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But now let vs sée what vse we may make of all yt hath bene said:
But now let us see what use we may make of all that hath be said:
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we haue heard that ye Lord doth not onely loue vs, but also that he maketh his loue knowen vnto vs, by sauing vs from the cruell hands of our enemies:
we have herd that you Lord does not only love us, but also that he makes his love known unto us, by Saving us from the cruel hands of our enemies:
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this is no small matter, for the Lord to bestow such loue vpon his enemies, which deserue nothing but his hatred and heauie displeasure, should not this make vs loue the Lord againe? That we do, will euery one be ready to say, but if you loue me (saith our Sauiour Christ) kéepe my commaūdements,
this is no small matter, for the Lord to bestow such love upon his enemies, which deserve nothing but his hatred and heavy displeasure, should not this make us love the Lord again? That we do, will every one be ready to say, but if you love me (Says our Saviour christ) keep my Commandments,
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how is it now that we say we loue God, and yet for the loue that he beareth to vs and we to him, many will not leaue one iote o• their pleasure,
how is it now that we say we love God, and yet for the love that he bears to us and we to him, many will not leave one jot o• their pleasure,
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nor any vnlawfull gaine? no nor a haire of their head? by this we may be sure that we hate the Lord.
nor any unlawful gain? no nor a hair of their head? by this we may be sure that we hate the Lord.
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The vsurer, & whoremonger will say they loue God:
The usurer, & whoremonger will say they love God:
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so will the swearer, and the drunkard say, whē their whole life is nothing, but a warre against God.
so will the swearer, and the drunkard say, when their Whole life is nothing, but a war against God.
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You prophane ye Lords Sabboth, and refuse to heare his word whē it is preached, and yet you will say you loue God, a spitefull loue.
You profane you lords Sabbath, and refuse to hear his word when it is preached, and yet you will say you love God, a spiteful love.
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The scoffer at Religion, and euery hypocrite will tell vs that he loue•h God, or els it were hard,
The scoffer At Religion, and every hypocrite will tell us that he loue•h God, or Else it were hard,
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when yet they will do nothing that God commaundeth them.
when yet they will do nothing that God commandeth them.
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If you loue me (saith Christ to Peter ) feede my flocke, to shew, that if Ministers féede not ye flocke of Christ, with the foode of their soules, the liuely preaching of the word, they loue not Christ: If you love me (Says christ to Peter) feed my flock, to show, that if Ministers feed not you flock of christ, with the food of their Souls, the lively preaching of the word, they love not christ:
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and yet both ignoraunt Ministers, negligent Pastors, & carelesse non-residents, will beare men in hand they loue ▪ God, O cruell loue that suffreth mēs soules to sinke downe to hell with their owne,
and yet both ignorant Ministers, negligent Pastors, & careless nonresidents, will bear men in hand they love ▪ God, Oh cruel love that suffers men's Souls to sink down to hell with their own,
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for whō the Lord Iesus hath shed his bloud.
for whom the Lord Iesus hath shed his blood.
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You Magistrats will say you loue God, if you do so indéede, let it appeare in coūtenaūcing his word when it is preached,
You Magistrates will say you love God, if you do so indeed, let it appear in countenancing his word when it is preached,
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and encouraging his Ministers, in reforming his Sabboth, in suppressing of lewdnesse, in vpholding of goodnesse,
and encouraging his Ministers, in reforming his Sabbath, in suppressing of Lewdness, in upholding of Goodness,
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and iudging iustly, which if you do not, by this you may be sure you loue not God.
and judging justly, which if you do not, by this you may be sure you love not God.
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If you loue me, saith Christ, loue one another, to teach vs, that if we loue not one another professing all the same Gospell, w• loue not Christ, If you love me, Says christ, love one Another, to teach us, that if we love not one Another professing all the same Gospel, w• love not christ,
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for he yt loueth him which begat, loueth him also which is begottē, and he that loueth the head, must néedes loue the mēbers.
for he that loves him which begat, loves him also which is begotten, and he that loves the head, must needs love the members.
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Now if we delight still in quarrelling, and contending one with another, in censuring, and iudging one of an other for toyes and trifles, in spiting,
Now if we delight still in quarreling, and contending one with Another, in censuring, and judging one of an other for toys and trifles, in spiting,
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and vexing, in mistaking, and misconstruing, in racking and rending, of wordes and halfe wordes,
and vexing, in mistaking, and misconstruing, in racking and rending, of words and half words,
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if we continue still in bitternesse and wrath, in mallice an enuie, and will not be contēt to be curteous and louing,
if we continue still in bitterness and wrath, in malice an envy, and will not be content to be courteous and loving,
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and in the bowels of tender cōpassion fréely to forgeue as God for Christ his sake forgaue vs, we may be sure we loue not God.
and in the bowels of tender compassion freely to forgive as God for christ his sake forgave us, we may be sure we love not God.
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Againe, if you loue me (saith Christ) doe good to the poore, which you shall alwayes haue with you,
Again, if you love me (Says christ) do good to the poor, which you shall always have with you,
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and looke what you do to them, I will take it as if it were done to my selfe:
and look what you do to them, I will take it as if it were done to my self:
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now if we be so straight laced against the poore, as we haue bene, and do not exercise the workes of mercy towardes them, according to our abilitie,
now if we be so straight laced against the poor, as we have bene, and do not exercise the works of mercy towards them, according to our ability,
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how can we say that we loue God? I meane not to be a proctour for the idle,
how can we say that we love God? I mean not to be a proctor for the idle,
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and slouthfull, which can worke and will not, for they ought not to eate, and in Gods name let thē be driuen to worke or be seuerely punished:
and slothful, which can work and will not, for they ought not to eat, and in God's name let them be driven to work or be severely punished:
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for if you shall maintaine such:
for if you shall maintain such:
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when time shall serue, they will cut your throats for that you haue, to make you amends,
when time shall serve, they will Cut your throats for that you have, to make you amends,
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like Hanun who cruelly, and shamefully entreated Dauids messengers, when of curtesie, and goodwill, they were sent to visite him,
like Hanun who cruelly, and shamefully entreated David messengers, when of courtesy, and goodwill, they were sent to visit him,
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but reléeue while you may those that are impotent, aged, sickly, diseased, and labour hard for their liuing,
but relieve while you may those that Are impotent, aged, sickly, diseased, and labour hard for their living,
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& would worke if they had it, sée to such I beséech you on Christs behalf,
& would work if they had it, see to such I beseech you on Christ behalf,
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and encourage the vertuous and godly amongst you, you vse to say, God helpe you, I haue not for you, a cold almes God knoweth,
and encourage the virtuous and godly among you, you use to say, God help you, I have not for you, a cold alms God Knoweth,
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but if God had suffred our enemies to triumph ouer vs, thē we should haue said:
but if God had suffered our enemies to triumph over us, them we should have said:
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God helpe vs, we haue neither for you, nor for our selues, therefore while you haue wealth and are able, doe good withall, do not be-lye the Lord that hath giuen you both for your selues,God help us, we have neither for you, nor for our selves, Therefore while you have wealth and Are able, do good withal, do not belly the Lord that hath given you both for your selves,
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& for them too, for in such time you may speake it, that your wordes may proue truer then you wot of ▪ as it did with Ananias & his wife, who said they had no more left,
& for them too, for in such time you may speak it, that your words may prove truer then you wot of ▪ as it did with Ananias & his wife, who said they had no more left,
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when they had as much more as they sold.
when they had as much more as they sold.
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Furthermore, if we be assured that ye Lord doth loue vs in Iesus Christ, we may be bold to pray without feare,
Furthermore, if we be assured that you Lord does love us in Iesus christ, we may be bold to pray without Fear,
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and not doubting that he will heare vs.
and not doubting that he will hear us
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Last of all this assurance of Gods fauour, should bréed in vs a resolution to leaue all our odd shifts,
Last of all this assurance of God's favour, should breed in us a resolution to leave all our odd shifts,
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and deuises which we vse to liue by, and to rely wholy vpon his prouidence, vsing no meanes but good, knowing that he which loueth vs, will not see vs want any thing that he séeth good for vs. These things may trouble vs,
and devises which we use to live by, and to rely wholly upon his providence, using no means but good, knowing that he which loves us, will not see us want any thing that he seeth good for us These things may trouble us,
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but if they do not triumph ouer vs, by ouerruling vs, thē we are beloued of God:
but if they do not triumph over us, by overruling us, them we Are Beloved of God:
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striue we then by faith and repentaunce against our affections, and in the end we shall surely triumph in heauen,
strive we then by faith and Repentance against our affections, and in the end we shall surely triumph in heaven,
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for the Church can not be triumphant in heauen, vntill it be militant on earth: Now let vs pray.
for the Church can not be triumphant in heaven, until it be militant on earth: Now let us pray.
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THE SECOND SERMON OF THE ASSVRAVNCE OF GODS LOVE Nouember. 21. Sabboth day. By this I know that thou fauorest me. &c.
THE SECOND SERMON OF THE ASSURANCE OF GOD'S LOVE November. 21. Sabbath day. By this I know that thou fauorest me. etc.
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THe Prophet Dauid careth not what enemies he hath nor how many he hath, so that God be not his enemy, he regardeth not what the Lord doth vnto him,
THe Prophet David Careth not what enemies he hath nor how many he hath, so that God be not his enemy, he Regardeth not what the Lord does unto him,
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neither how he doth handle him, so that he may be sure he doth it in his loue & fauour towardes him,
neither how he does handle him, so that he may be sure he does it in his love & favour towards him,
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and not in his wrath, and displeasure:
and not in his wrath, and displeasure:
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therefore he prayeth, Lord rebuke me not in thy wrath, neither chasten me in thy displeasure, as if he should say, I care not, O Lord, what yu doest with me in this life,
Therefore he Prayeth, Lord rebuke me not in thy wrath, neither chasten me in thy displeasure, as if he should say, I care not, Oh Lord, what thou dost with me in this life,
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so that I may be sure of thy fauour and louing kindnesse.
so that I may be sure of thy favour and loving kindness.
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This serueth to teach vs, that when any trouble, or affliction shall come vpon vs, we must not so much looke vpon that,
This serveth to teach us, that when any trouble, or affliction shall come upon us, we must not so much look upon that,
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and séeke to be eased thereof, as to looke whether we be in fauour with God or no.
and seek to be eased thereof, as to look whither we be in favour with God or no.
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And being sure of his fauour in his sonne Iesus Christ, to arme our selues patiētly to beare the crosse whatsoeuer it be,
And being sure of his favour in his son Iesus christ, to arm our selves patiently to bear the cross whatsoever it be,
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because whatsoeuer it is, outward or inward, it is layed vpon vs in loue, not to hurt vs,
Because whatsoever it is, outward or inward, it is laid upon us in love, not to hurt us,
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but to helpe vs forward in the wayes of godlynesse.
but to help us forward in the ways of godliness.
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We will take any thing well at his handes, of whom we are perswaded that he loueth vs,
We will take any thing well At his hands, of whom we Are persuaded that he loves us,
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for the assuraūce of his loue swalloweth vp, and swéetly sendeth downe all the rest:
for the assurance of his love swalloweth up, and sweetly sends down all the rest:
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if he teach vs, we take it, if he admonish vs, we are contented, if he reproueth vs, we put it vp,
if he teach us, we take it, if he admonish us, we Are contented, if he Reproveth us, we put it up,
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if he iest with vs, we are not gréeued, yea, if he smite vs, we are not offended, all is taken in good part,
if he jest with us, we Are not grieved, yea, if he smite us, we Are not offended, all is taken in good part,
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because they come frō loue, who neuer did hurt his beloued.
Because they come from love, who never did hurt his Beloved.
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So God dealeth with vs, his children, he teacheth vs when we are ignoraunt, he correcteth vs when we goe astray, he admonisheth vs when we are vnruly, he reproueth vs when we transgresse, he threatneth vs when we are stubburne,
So God deals with us, his children, he Teaches us when we Are ignorant, he Correcteth us when we go astray, he Admonisheth us when we Are unruly, he Reproveth us when we transgress, he threatens us when we Are stubborn,
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and he smiteth vs when there is no remedy, but is his fauor and mercy he teacheth, correcteth, reproueth, threatneth,
and he smites us when there is no remedy, but is his favour and mercy he Teaches, Correcteth, Reproveth, threatens,
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and smiteth his children, that they might not be damned with the wicked world.
and smites his children, that they might not be damned with the wicked world.
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If he woundeth vs, his fauour is oyle to cure the wounde, if he sendeth floudes,
If he wounds us, his favour is oil to cure the wound, if he sends floods,
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and seas of troubles, the assuraunce of his fauour is like Noahs Arke to beare vs vp from drowning.
and Seas of Troubles, the assurance of his favour is like Noahs Ark to bear us up from drowning.
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If his wrath shall burne like fire, his fauour is water to coole the heate: whereof Diues in hell could not get a drop:
If his wrath shall burn like fire, his favour is water to cool the heat: whereof Diues in hell could not get a drop:
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if he send sicknesse either of body or minde, the assuraunce of his fauour is a present remedy, like the brasen Serpēt:
if he send sickness either of body or mind, the assurance of his favour is a present remedy, like the brazen Serpent:
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if he sendeth sorrow ouernight, his louing fauour shall bring ioy in the morning, and a ioyfull tidings like, Sonne be of good cheare thy sinnes are forgeuen thee.
if he sends sorrow overnight, his loving favour shall bring joy in the morning, and a joyful tidings like, Son be of good cheer thy Sins Are forgiven thee.
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If he chide vs, his fauour that he beareth vnto vs, will not suffer him to chide for euer:
If he chide us, his favour that he bears unto us, will not suffer him to chide for ever:
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if his wrath be kindled against his children ▪ his fauour puts out all againe,
if his wrath be kindled against his children ▪ his favour puts out all again,
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if he sets vs vp as markes to be shot at, he sets his fauour before vs, with the assuraunce whereof, we are defended as with a shield.
if he sets us up as marks to be shot At, he sets his favour before us, with the assurance whereof, we Are defended as with a shield.
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When he punisheth his childrē he pitieth them, for he doth not punish them as an enemy, When he Punisheth his children he Pitieth them, for he does not Punish them as an enemy,
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but as a father, therefore Dauid saith, As a father hath compassion on his childrē, so hath the Lord compassion on all those that feare him.
but as a father, Therefore David Says, As a father hath compassion on his children, so hath the Lord compassion on all those that Fear him.
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A fathers anger is rather loue then anger, and his correction is to be compted rather a loue token, then a punishment:
A Father's anger is rather love then anger, and his correction is to be counted rather a love token, then a punishment:
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So is Gods anger towardes his children which feare him, and keepe his couenaunts: and therefore his correction is a loue token and no punishment.
So is God's anger towards his children which Fear him, and keep his Covenants: and Therefore his correction is a love token and no punishment.
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Aske Salomon: and he will tell you so, nay the Lord himselfe will tell you so, if he sinne (saith the Lord) meaning by Salomon ) I will chasten him with the rod of men, and with the plagues of the children of men,
Ask Solomon: and he will tell you so, nay the Lord himself will tell you so, if he sin (Says the Lord) meaning by Solomon) I will chasten him with the rod of men, and with the plagues of the children of men,
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but my mercy shall not depart away from him, as I tooke it from Saul, whom I put away before thee. but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
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Aske Adam and Eue and they will tell you so, for in punishing their first sinne, he wrapped vp a blessing within the curse, saying to the Serpent, that the seede of the womā should breake his head, meaning that Christ should weaken the power of sinne & of death, such was his loue that he could scarce punish for loue.
Ask Adam and Eve and they will tell you so, for in punishing their First sin, he wrapped up a blessing within the curse, saying to the Serpent, that the seed of the woman should break his head, meaning that christ should weaken the power of sin & of death, such was his love that he could scarce Punish for love.
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Aske Dauid and he will tell you so.
Ask David and he will tell you so.
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The Lord hath chastened me sore (saith he) (belike then he was very angry) but he hath not deliuered me vnto death. The Lord hath chastened me soar (Says he) (belike then he was very angry) but he hath not Delivered me unto death.
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Therefore he made his choise to fall into Gods hands, rather then into mens handes, because (saith he) the Lord is mercifull in correcting. Therefore he made his choice to fallen into God's hands, rather then into men's hands, Because (Says he) the Lord is merciful in correcting.
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Who would not be contēt now to beare whatsoeuer in this life such a a God should lay vpon him? When Iesus wept ouer Lazarus, the Iewes said, behold, how he loued him, yea though he suffred death to cast him into his graue the common bed of all flesh,
Who would not be content now to bear whatsoever in this life such a a God should lay upon him? When Iesus wept over Lazarus, the Iewes said, behold, how he loved him, yea though he suffered death to cast him into his graven the Common Bed of all Flesh,
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yet behold how he loued him.
yet behold how he loved him.
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So may Gods children say, when the Lord correcteth, or reproueth, or afflicteth thē, yet marke how he séeketh vs, entreateth vs,
So may God's children say, when the Lord Correcteth, or Reproveth, or afflicts them, yet mark how he seeketh us, entreateth us,
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and wooeth vs, that when we sée this, we must néedes say, behold how he loueth vs. Sechem deferred not to doe all that was required of him, for the obtaining of Dinah, because he loued her.
and wooeth us, that when we see this, we must needs say, behold how he loves us Shechem deferred not to do all that was required of him, for the obtaining of Dinah, Because he loved her.
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So when we stand in néede of the Lordes helpe, he deferreth not to helpe vs,
So when we stand in need of the lords help, he deferreth not to help us,
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because he loueth vs. Dallila said to Sampson, how canst thou say, that thou louest me, seeing that thy hart is not with me? thou hast mocked me these three times.
Because he loves us Delilah said to Sampson, how Canst thou say, that thou love me, seeing that thy heart is not with me? thou hast mocked me these three times.
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But who can say that the Lord doth not loue his children, séeing both his hart and his hand is with thē,
But who can say that the Lord does not love his children, seeing both his heart and his hand is with them,
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and he neuer mockt them? When the Lord doth crosse his people, he dealeth with them as Ioseph dealt with his brethren, which because it is so liuely a resemblaunce of the Lordes procéeding with vs, we will a litle compare the one with the other:
and he never mocked them? When the Lord does cross his people, he deals with them as Ioseph dealt with his brothers, which Because it is so lively a resemblance of the lords proceeding with us, we will a little compare the one with the other:
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both for our comfort and also for our instruction.
both for our Comfort and also for our instruction.
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When Iosephs brethrē came to Egipt to buy corne, Ioseph knew them, and spake roughly vnto them, and bare them in hand that they came as spies:
When Joseph's brothers Come to Egypt to buy corn, Ioseph knew them, and spoke roughly unto them, and bore them in hand that they Come as spies:
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so the Lord dealeth with his children many times, whē they come to him for such things as they want, He knoweth them wel inough:
so the Lord deals with his children many times, when they come to him for such things as they want, He Knoweth them well enough:
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but maketh himselfe straunge vnto them, and speaketh roughly vnto them, by séeming to deny their request,but makes himself strange unto them, and speaks roughly unto them, by seeming to deny their request,
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yea somtimes by encreasing their sorrow and affliction, as Iacob striuing with the Angell for a blessing, receiued a blow on his thigh more then he looked for.
yea sometimes by increasing their sorrow and affliction, as Iacob striving with the Angel for a blessing, received a blow on his thigh more then he looked for.
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Well, Ioseph turned from his brethren and wept, for he loued them, but he kept it secret to him selfe a while:
Well, Ioseph turned from his brothers and wept, for he loved them, but he kept it secret to him self a while:
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so the Lord loueth his children, when he handleth them very roughly, but he kéepeth it sometime secret for a while.
so the Lord loves his children, when he handleth them very roughly, but he Keepeth it sometime secret for a while.
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Further, it is sayd of Ioseph, that he tooke Simeon from them, and bound him before their eyes:
Further, it is said of Ioseph, that he took Simeon from them, and bound him before their eyes:
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now all this while Ioseph knew his brethren, but they knew not him:
now all this while Ioseph knew his brothers, but they knew not him:
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for if they had knowen it had bene their brother Ioseph which loued them, no doubt they would haue borne any thing at his hands.
for if they had known it had be their brother Ioseph which loved them, no doubt they would have born any thing At his hands.
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So if we knew our troubles to come frō our Father which loueth vs, would we not willingly beare any thing at his hands to? Afterward Beniamin must go, thē Iacob thought he had bene robbed of all his children,
So if we knew our Troubles to come from our Father which loves us, would we not willingly bear any thing At his hands to? Afterwards Benjamin must go, them Iacob Thought he had be robbed of all his children,
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but he found Ioseph, Simeon and Beniamin, & all againe at the last. So Gods children in the end find all, when they thinke they haue lost all.
but he found Ioseph, Simeon and Benjamin, & all again At the last. So God's children in the end find all, when they think they have lost all.
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Well, Beniamin goeth, and when he is come, Ioseph reasoneth the matter with them thus, Is this your brother or whom you told me? &c. He knew it well inough,
Well, Benjamin Goes, and when he is come, Ioseph reasoneth the matter with them thus, Is this your brother or whom you told me? etc. He knew it well enough,
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but before he could go any further, his affection was so inflamed towards his brother, that he made hast, & sought where to weepe:
but before he could go any further, his affection was so inflamed towards his brother, that he made haste, & sought where to weep:
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all this while he loued them dearly, but kept it to him selfe. After all this sée a secōd triall no whit inferior to the former:
all this while he loved them dearly, but kept it to him self. After all this see a secōd trial no whit inferior to the former:
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As they went home, hu and crie came after them for Iosephs cup, which was in pollicie conueyed into their brother Beniamins sack, search was made, they thought them selues cleare,
As they went home, hu and cry Come After them for Joseph's cup, which was in policy conveyed into their brother Benjamites sack, search was made, they Thought them selves clear,
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so do we many times iustifie our selues:
so do we many times justify our selves:
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they did afterward cōdemne thēselues, and whē it was found in Beniamins sacke, they were worse apayed then they were before.
they did afterwards condemn themselves, and when it was found in Benjamites sack, they were Worse apayed then they were before.
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Wel Beniamin must stay by the reckening, and answer the matter, this passed all the rest:
Well Benjamin must stay by the reckoning, and answer the matter, this passed all the rest:
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so doth the Lord many times finde out sinne by vs, when we thinke all is wel:
so does the Lord many times find out sin by us, when we think all is well:
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and then things go worse and worse with vs (as we thinke): & yet still the feare is greater then the hurt.
and then things go Worse and Worse with us (as we think): & yet still the Fear is greater then the hurt.
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Well, hereupon Iudah draweth neare to Ioseph, and said, Let me speake but a word in the eares of my Lord, and tels him a long storie of the whole matter, from the beginning to the ending,
Well, hereupon Iudah draws near to Ioseph, and said, Let me speak but a word in the ears of my Lord, and tells him a long story of the Whole matter, from the beginning to the ending,
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as though Ioseph all this while had known nothing of the matter.
as though Ioseph all this while had known nothing of the matter.
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So we oftentimes in the griefe of our hearts powre foorth manie things, & complaints which the Lord knoweth well enough.
So we oftentimes in the grief of our hearts pour forth many things, & complaints which the Lord Knoweth well enough.
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Now after many trialls, it is said that Ioseph could no longer refrain before all that stood by, Now After many trials, it is said that Ioseph could no longer refrain before all that stood by,
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but cried, Haue forth euerie man from me, which being done ▪ he wept, and cryed,
but cried, Have forth every man from me, which being done ▪ he wept, and cried,
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so that all heard him, both of the Egyptians & of Pharaohs house.
so that all herd him, both of the egyptians & of Pharaohs house.
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And at the last his loue breakes foorth like the morning light, and ouerfloweth after long restraint,
And At the last his love breaks forth like the morning Light, and overfloweth After long restraint,
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as a streame (whose course is stopped) ouerfloweth the banks.
as a stream (whose course is stopped) overfloweth the banks.
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Now mark how he vttereth him selfe, I am Ioseph (sayth he) is my father aliue? but his brethren could not answer him,
Now mark how he uttereth him self, I am Ioseph (say he) is my father alive? but his brothers could not answer him,
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for they were astonished at his presence: for they were astonished At his presence:
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full litle did they thinke that Ioseph had bene so neare them, they did not once dreame of any such matter, or of anie such man.
full little did they think that Ioseph had be so near them, they did not once dream of any such matter, or of any such man.
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Euen so the hand of God is many times in the tempring of afflictions to the godly for their good,
Eve so the hand of God is many times in the tempering of afflictions to the godly for their good,
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when they thinke full litle vpon it.
when they think full little upon it.
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But againe (saith Ioseph ) I am Ioseph your brother whom you sold into Egypt: But again (Says Ioseph) I am Ioseph your brother whom you sold into Egypt:
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(wel fare all good tokēs) come neare I pray you vnto me, be not sad nor grieued with your selues that you sold me,
(well fare all good tokens) come near I pray you unto me, be not sad nor grieved with your selves that you sold me,
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for it was Gods doing for your preseruatiō. for it was God's doing for your preservation.
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Afterward they and their father, and all his house came vp and had Egypt to inhabite:
Afterwards they and their father, and all his house Come up and had Egypt to inhabit:
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after the like maner deale•h God with his children as Ioseph dealt with his brethren,
After the like manner deale•h God with his children as Ioseph dealt with his brothers,
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but after many trials he vttereth him selfe vnto them, he puts them in good remembrance of their iniuries done to his Maiestie:
but After many trials he uttereth him self unto them, he puts them in good remembrance of their injuries done to his Majesty:
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he fréely forgiueth them, and giueth them the inheritance at •he last, which is more then they deserued,
he freely forgives them, and gives them the inheritance At •he last, which is more then they deserved,
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and more then •hey desired, and more then they looked for, by which they are assured of Gods fauor vnto them.
and more then •hey desired, and more then they looked for, by which they Are assured of God's favour unto them.
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Therefore who will not be content with patience to beare what triall soeuer this our louing God,
Therefore who will not be content with patience to bear what trial soever this our loving God,
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and mercifull Father shall thinke good to lay vpon him?
and merciful Father shall think good to lay upon him?
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Although Israell were hardly intreated of Egypt, yet God sayd, I will get this people fauour in the sight of the Egyptians,
Although Israel were hardly entreated of Egypt, yet God said, I will get this people favour in the sighed of the egyptians,
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so that when ye go ye shal not go emptie. so that when you go you shall not go empty.
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Now if the Israelites went not away emptie, whē they were in fauour with the Egyptians, much lesse shall we go away emptie frō the Lord if we be in fauour with him:
Now if the Israelites went not away empty, when they were in favour with the egyptians, much less shall we go away empty from the Lord if we be in favour with him:
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for séeing he hath of his frée mercie, without any desert of ours, giuen vs his onely Sonne,
for seeing he hath of his free mercy, without any desert of ours, given us his only Son,
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how shall he not with him (saith S. Paule ) giue vs all things else? Hereupon it came that the Martyrs were alwayes so •ocund and merrie,
how shall he not with him (Says S. Paul) give us all things Else? Hereupon it Come that the Martyrs were always so •ocund and merry,
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for they were neuer sent away empty from the barre, from the prison, from the stake,
for they were never sent away empty from the bar, from the prison, from the stake,
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nor frō the fire, but still the Lord filled their hearts with ioy and gladnesse, and euer sustained their soules with the comfortable assurance of his fauour:
nor from the fire, but still the Lord filled their hearts with joy and gladness, and ever sustained their Souls with the comfortable assurance of his favour:
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and so fast as their persecutors condemned them, God iustified them, so fast as they stript them, their God clothed them:
and so fast as their persecutors condemned them, God justified them, so fast as they stripped them, their God clothed them:
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so fast as they tormented them their God did comfort them: whē •hey impo•erished, God enriched: when they frowned, God smiled:
so fast as they tormented them their God did Comfort them: when •hey impo•erished, God enriched: when they frowned, God smiled:
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when they spoiled the outward man, God renewed the inward man: when they wounded, God healed: when they killed, God quickened:
when they spoiled the outward man, God renewed the inward man: when they wounded, God healed: when they killed, God quickened:
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and finally when they reiected them, their God receiued them, wherby they were not onely assured that he loued them,
and finally when they rejected them, their God received them, whereby they were not only assured that he loved them,
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but also were encouraged to beare whatsoeuer came for the assurance of Gods fauour, so deare and precious was it vnto them.
but also were encouraged to bear whatsoever Come for the assurance of God's favour, so deer and precious was it unto them.
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Therefore Salomon saith that louing fauour is aboue gold and siluer: Therefore Solomon Says that loving favour is above gold and silver:
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if the louing fauor of men be aboue gold & siluer, how shall we value the louing fauor of God? which being lost, the whole world and ten thousand worlds cannot redéeme, which being obtained, is better thē the whole world.
if the loving favour of men be above gold & silver, how shall we valve the loving favour of God? which being lost, the Whole world and ten thousand world's cannot Redeem, which being obtained, is better them the Whole world.
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And ten thousand worlds, with all the deuils in hel can neuer take it from Gods children,
And ten thousand world's, with all the Devils in hell can never take it from God's children,
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when they haue once the assurance therof in their hearts, sealed vp vnto them by the spirit of adoption.
when they have once the assurance thereof in their hearts, sealed up unto them by the Spirit of adoption.
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I say once againe, whereat, or at what price shall we value this fauour of our God?
I say once again, whereat, or At what price shall we valve this favour of our God?
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When Iob was assured of this louing fauour of God in the heate of his affliction, he was so far from shrinking,
When Job was assured of this loving favour of God in the heat of his affliction, he was so Far from shrinking,
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or sinking down vnder his burthen, that he said like a valiant souldier, though he kill me, yet will I trust in him.
or sinking down under his burden, that he said like a valiant soldier, though he kill me, yet will I trust in him.
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As if he should say, I loue my life well, but I loue Gods fauour better, to teach vs yt if we be assured of his louing fauour once, we care not what we suffer in this life for it, no more then Iob did,
As if he should say, I love my life well, but I love God's favour better, to teach us that if we be assured of his loving favour once, we care not what we suffer in this life for it, no more then Job did,
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for he knew that Gods killing would proue a quickning.
for he knew that God's killing would prove a quickening.
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So that all our care and cunning (my beloued in the Lord) must be to sée the louing fauour of God in all our temptations, troubles, and afflictions. And then:
So that all our care and cunning (my Beloved in the Lord) must be to see the loving favour of God in all our temptations, Troubles, and afflictions. And then:
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as Iehoram said to Ie•u, when he marched in his furie, comest thou peaceably? as if he should say,
as Jehoram said to Ie•u, when he marched in his fury, Comest thou peaceably? as if he should say,
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if thou comest peaceably, march as furiously as thou wilt.
if thou Comest peaceably, march as furiously as thou wilt.
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So let vs say to our God, O Lord comest thou fauorably? and in loue against vs? thē come as terribly as thou wilt.
So let us say to our God, Oh Lord Comest thou favorably? and in love against us? them come as terribly as thou wilt.
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Shoot thy arrowes, and spend them all vpon me, beate me to powder, take all away,
Shoot thy arrows, and spend them all upon me, beat me to powder, take all away,
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and in this life do with me what thou wilt, so thou doest assure me of thy fauour.
and in this life do with me what thou wilt, so thou dost assure me of thy favour.
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So we pray in that prayer, which is called the Lordes prayer.
So we pray in that prayer, which is called the lords prayer.
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Thy will be done, but Lord forgiue vs our sinnes, and then doe what thou wilt, deliuer vs from euil,Thy will be done, but Lord forgive us our Sins, and then do what thou wilt, deliver us from evil,
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& from the deuill, and then tempt vs, or bring vs into what battailes it pleaseth thée.
& from the Devil, and then tempt us, or bring us into what battles it Pleases thee.
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So reasoneth the Prophet Dauid likewise, Happy are they whose oxen are strong to labour, happy are they which are frée from forraine inuasion,
So reasoneth the Prophet David likewise, Happy Are they whose oxen Are strong to labour, happy Are they which Are free from foreign invasion,
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and ciuil dissention, which a bound with many outward, worldly, and generall benefits ▪ &c. but how if we misse of these outward things? why then, happy is the people whose God is the Lord.
and civil dissension, which a bound with many outward, worldly, and general benefits ▪ etc. but how if we miss of these outward things? why then, happy is the people whose God is the Lord.
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So again, in another place he makes the very same reckening, Many (saith he) wil say, who wil shew vs any good, that is, wordly goods, but Lord lift thou vp the light of thy countenaunce vpon vs. &c. to teach vs, that we must not care what we want so that we may be sure of Gods louing countenaunce in the Gospell of his sonne Iesus Christ.
So again, in Another place he makes the very same reckoning, Many (Says he) will say, who will show us any good, that is, wordly goods, but Lord lift thou up the Light of thy countenance upon us etc. to teach us, that we must not care what we want so that we may be sure of God's loving countenance in the Gospel of his son Iesus christ.
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The woman of Chanaan was content to take many repulses at the hands of our Sauiour, The woman of Canaan was content to take many repulses At the hands of our Saviour,
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so that she might be sure of one graunt:
so that she might be sure of one grant:
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so let vs be content to take many repulses, so that we may be sure of Gods fauour in our repulses.
so let us be content to take many repulses, so that we may be sure of God's favour in our repulses.
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The birth of ye child into the world, swalloweth vp all ye paines, and panges of the mother in forgetfulnesse, which went before the birth: so saith our Sauiour Christ.
The birth of the child into the world, swalloweth up all you pains, and pangs of the mother in forgetfulness, which went before the birth: so Says our Saviour christ.
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So we if after our manifold afflictiōs and sorrowes for Christes his sake, we bring forth the assuraunce of Gods fauour here,
So we if After our manifold afflictions and sorrows for Christ's his sake, we bring forth the assurance of God's favour Here,
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and of eternall life hereafter being dead, let forgetfulnesse deuoure and cōsume all the rest.
and of Eternal life hereafter being dead, let forgetfulness devour and consume all the rest.
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And séeing as the Lord in his louing fauour doth thus and thus crosse his children, let patience beare it, let forgetfulnesse weare it,
And seeing as the Lord in his loving favour does thus and thus cross his children, let patience bear it, let forgetfulness wear it,
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and by this let vs learne to trust in our God another time without fainting, or shrinking when troubles come againe.
and by this let us Learn to trust in our God Another time without fainting, or shrinking when Troubles come again.
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The wicked blind world takes another course, they cast their eye altogether vpon the crosse,
The wicked blind world Takes Another course, they cast their eye altogether upon the cross,
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and studie how to be eased of that, with odd shiftings, and many vnlawfull deuises and vngodly practises,
and study how to be eased of that, with odd shiftings, and many unlawful devises and ungodly practises,
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but because they sée not the louing fauour of God towards them in Christ Iesus, they are ready to sinke downe in dispaire of mercy,
but Because they see not the loving favour of God towards them in christ Iesus, they Are ready to sink down in despair of mercy,
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and horrour of conscience, like a lumpe of lead in the sea.
and horror of conscience, like a lump of led in the sea.
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The Lord in one hand hath fire to burne, & in his other hand water to quench,
The Lord in one hand hath fire to burn, & in his other hand water to quench,
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but he holdeth it behind his backe many times, that at the first it is not perceiued, no not of his deare children,
but he holds it behind his back many times, that At the First it is not perceived, no not of his deer children,
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but at the last they both sée it, and féele the comfort of it, and acknowledge the same, saying with Dauid, By this I know that thou fauorest me. &c. Therfore as the child is glad when his father smileth vpon him,
but At the last they both see it, and feel the Comfort of it, and acknowledge the same, saying with David, By this I know that thou fauorest me. etc. Therefore as the child is glad when his father smileth upon him,
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and speakes comfortably vnto him, although he beates him, so let vs be glad, & reioyce whē our heauēly father doth smile vpon vs, in giuing vs the assuraunce of his loue, although he doth afflict vs.
and speaks comfortably unto him, although he beats him, so let us be glad, & rejoice when our heavenly father does smile upon us, in giving us the assurance of his love, although he does afflict us
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By this I know that thou louest me, because mine enemies do not. &c.
By this I know that thou love me, Because mine enemies do not. etc.
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Here further we are to cōsider of the prouidēce, and wisedome of God, in that he turneth the rage and malice of our enemies t• our great good,
Here further we Are to Consider of the providence, and Wisdom of God, in that he turns the rage and malice of our enemies t• our great good,
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for by this he assureth vs o• his fauour which is the greatest good that is Thus you sée that the enemies of Gods childrē do them good against their will, the Lord by his euer watching prouidence so disposing their enterprises,
for by this he assureth us o• his favour which is the greatest good that is Thus you see that the enemies of God's children do them good against their will, the Lord by his ever watching providence so disposing their enterprises,
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and working in th• harts of his children:
and working in th• hearts of his children:
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for Gods prouidence doth first worke & bring to passe good things, secōdly it permitteth euill things to be done ▪ but then thirdly, it directeth,
for God's providence does First work & bring to pass good things, secōdly it permitteth evil things to be done ▪ but then Thirdly, it directeth,
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and ordereth a• things both good and bad to his owne glory ▪ and to the saluation of his children.
and Ordereth a• things both good and bad to his own glory ▪ and to the salvation of his children.
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So God turned Adams fall to the manifesting of hi• owne glory, and to Adams good,
So God turned Adams fallen to the manifesting of hi• own glory, and to Adams good,
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for by thi• meanes, had Adam experiēce of Gods grea• and infinite mercy, and might say, By this 〈 ◊ 〉 know that thou fauorest me,
for by thi• means, had Adam experience of God's grea• and infinite mercy, and might say, By this 〈 ◊ 〉 know that thou fauorest me,
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because tho• forgauest me, and didst not suffer the deuil to triumph against me, so all the slippes,Because tho• forgavest me, and didst not suffer the Devil to triumph against me, so all the slips,
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and falles of Gods children are turned to their good, in as much as by them they are made more fearefull of sinne,
and falls of God's children Are turned to their good, in as much as by them they Are made more fearful of sin,
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and more watchfull ouer their wayes, as the child is fearefull of the candle when he hath once burnt his finger in ye flame.
and more watchful over their ways, as the child is fearful of the candle when he hath once burned his finger in you flame.
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And S. Paule telleth vs from God, that all things shall fall out for the good,
And S. Paul Telleth us from God, that all things shall fallen out for the good,
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yea for the best, to them that loue God. Now of this point we may make a very holy vse.
yea for the best, to them that love God. Now of this point we may make a very holy use.
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It serueth first to confirme and vphold our faith in the prouidence of God, and not to feare the endeuours of the wicked,
It serveth First to confirm and uphold our faith in the providence of God, and not to Fear the endeavours of the wicked,
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because we sée that God doth still dispose of thē to our good if we be his children.
Because we see that God does still dispose of them to our good if we be his children.
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Againe this may stand vs in good stead, when our affe•tions begin to boyle, in a burning desire of reuenge against our enemies, would we be reuenged of thē? The best way to be reuenged of our enemies is to pitie their case,
Again this may stand us in good stead, when our affe•tions begin to boil, in a burning desire of revenge against our enemies, would we be revenged of them? The best Way to be revenged of our enemies is to pity their case,
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and to make that profite of them, which Dauid did of his, that is, still to looke to God in thē, thē shall we be sure to be no loosers,
and to make that profit of them, which David did of his, that is, still to look to God in them, them shall we be sure to be no Losers',
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but gayners by them, whither they will or no.
but gainers by them, whither they will or no.
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But here some may demaund and say, Doth God vse to handle his beloued so? or may a man be sure of Gods fauour being beset with so many enemies? and ouerwhelmed with such heapes of troubles? especially sinne being the cause, wherewith God is prouoked to anger? To which we may answere, that sinne indéede is the cause of all our troubles,
But Here Some may demand and say, Does God use to handle his Beloved so? or may a man be sure of God's favour being beset with so many enemies? and overwhelmed with such heaps of Troubles? especially sin being the cause, wherewith God is provoked to anger? To which we may answer, that sin indeed is the cause of all our Troubles,
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but yet whatsoeuer the Lord layeth vpon his children here, it is not a punishmēt of their sinne,
but yet whatsoever the Lord Layeth upon his children Here, it is not a punishment of their sin,
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for that was discharged by the hellish suffrings of the Lord Iesus Christ, but it is a fatherly correction, frō which we are no more fréed by the death of Christ,
for that was discharged by the hellish sufferings of the Lord Iesus christ, but it is a fatherly correction, from which we Are no more freed by the death of christ,
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then we are fréed from our naturall death.
then we Are freed from our natural death.
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And it is layed vpon vs by our heauēly father for two principall causes, first to preuent sinne, which we might fall into,
And it is laid upon us by our heavenly father for two principal Causes, First to prevent sin, which we might fallen into,
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as presumption, contempt, vnthankefulnesse, forgetfulnesse of God, and many moe.
as presumption, contempt, unthankfulness, forgetfulness of God, and many more.
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Secondly, they are layed vpon vs as Phisicke to cure and heale sinnes, which we are already fallen into,
Secondly, they Are laid upon us as Physic to cure and heal Sins, which we Are already fallen into,
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and this is that which Dauid confesseth, when he saith, before I was afflicted I went astray,
and this is that which David Confesses, when he Says, before I was afflicted I went astray,
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but now I keepe thy word, and therefore he saith, It was good for him to be afflicted, that he might learne the statutes of the Lord. but now I keep thy word, and Therefore he Says, It was good for him to be afflicted, that he might Learn the statutes of the Lord.
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And in both these endes of our afflictions, the Lordes purpose is to stay vs that we runne not with the wicked world headlong to damnatiō, whom he hath geuen ouer to them selues.
And in both these ends of our afflictions, the lords purpose is to stay us that we run not with the wicked world headlong to damnation, whom he hath given over to them selves.
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So that troubles and enemies are sent to vs the children of God as Phisicke: So that Troubles and enemies Are sent to us the children of God as Physic:
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and therewith all he sends a priuate messenger to tell vs that he loueth vs for all that,
and therewith all he sends a private Messenger to tell us that he loves us for all that,
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& it is because he loueth vs, & to that end yt we may be assured yt he loueth vs:
& it is Because he loves us, & to that end that we may be assured that he loves us:
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& that messenger is his spirite of adoptiō, which certifieth our spirites that we are the children of God. & that Messenger is his Spirit of adoption, which certifieth our spirits that we Are the children of God.
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And this being once made sure, then all is sure.
And this being once made sure, then all is sure.
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But now the question is by what ordinarie meanes the spirite of adoption doth conuay this certificate of Gods fauour vnto the harts of Gods children in their afflictions? for as God doth assure his children of his louing fauour in Christ Iesus, But now the question is by what ordinary means the Spirit of adoption does convey this certificate of God's favour unto the hearts of God's children in their afflictions? for as God does assure his children of his loving favour in christ Iesus,
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so he doth it by ordinarie meanes, which meanes being not vsed, or neglected, this assurance faileth,
so he does it by ordinary means, which means being not used, or neglected, this assurance Faileth,
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and falleth from vs, and nothing remaineth but either a bare fācie flotting in the aire, in stead of a sure faith builded on a firme foundation, and when trouble comes,
and falls from us, and nothing remains but either a bore fancy flotting in the air, in stead of a sure faith built on a firm Foundation, and when trouble comes,
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an impatient spirite to beare vp the burdē, and when death comes, a heape of sorrow,
an impatient Spirit to bear up the burden, and when death comes, a heap of sorrow,
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and a heauie waight of despaire to presse downe to ye lowest hells.
and a heavy weight of despair to press down to the lowest Hells.
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The meanes then by which the spirite of God doth worke this assuraunce in the harts of the godly is the preaching of the Gospell, which is called glad tidings,
The means then by which the Spirit of God does work this assurance in the hearts of the godly is the preaching of the Gospel, which is called glad tidings,
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because it makes the harts of the faithfull to become ioyfull, and glad.
Because it makes the hearts of the faithful to become joyful, and glad.
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And S Paule (to put vs out of doubt that the spirite worketh not without the word of God) calleth the word the sword of the spirite, to teach vs that howsoeuer the spirite of God must beate downe Sathan,
And S Paul (to put us out of doubt that the Spirit works not without the word of God) calls the word the sword of the Spirit, to teach us that howsoever the Spirit of God must beat down Sathan,
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and cut downe infidelitie, impatiencie, despaire, presumption, and all our vnrulie affectiōs, and howsoeuer it worketh faith, patience, ioy, strēgth, courage &c. yet all this it effecteth •and bringeth to passe by the meanes of the word of God preached, read, heard, marked,
and Cut down infidelity, impatiency, despair, presumption, and all our unruly affections, and howsoever it works faith, patience, joy, strength, courage etc. yet all this it Effecteth •and brings to pass by the means of the word of God preached, read, herd, marked,
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and meditated vpō, for as the word without the spirite is but dead to the hearer,
and meditated upon, for as the word without the Spirit is but dead to the hearer,
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so the spirite of God without the opening of Gods wil in hi• word, doth not ordinarily giue this comfortable assurance of Gods loue.
so the Spirit of God without the opening of God's will in hi• word, does not ordinarily give this comfortable assurance of God's love.
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Aske the Prophet Dauid himselfe, who had this comfortable assuraunce of Gods fauour in affliction ▪ aske him (I say) how he came be it,
Ask the Prophet David himself, who had this comfortable assurance of God's favour in affliction ▪ ask him (I say) how he Come be it,
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or how i• came to him, and he will tell vs, that by th• word of God he came vnto it,
or how i• Come to him, and he will tell us, that by th• word of God he Come unto it,
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for so he saith ▪ Except thy law had bene my delight, I had perished in my affliction :
for so he Says ▪ Except thy law had be my delight, I had perished in my affliction:
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for therein he foū• many gracious promises of his God, both for the punishing of his enemies,
for therein he foun• many gracious promises of his God, both for the punishing of his enemies,
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for the defending and rewarding of himselfe, and all Gods seruaunts, & for the forgiuenesse of his sinnes, which were the cause of all his troubles,
for the defending and rewarding of himself, and all God's Servants, & for the forgiveness of his Sins, which were the cause of all his Troubles,
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and therefore the promise of God he chalengeth at Gods hand.
and Therefore the promise of God he challenges At God's hand.
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Remēber thy promise made to thy seruant, wherein thou hast caused me to trust, vpon this promise of God he resteth and stayeth himself. remember thy promise made to thy servant, wherein thou hast caused me to trust, upon this promise of God he rests and stays himself.
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It is my comfort in my trouble, for thy promise hath quickned me. It is my Comfort in my trouble, for thy promise hath quickened me.
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And when he looked into this booke of God, the storehouse of his promises, there he found also how necessarie affliction was for him he found the causes thereof,
And when he looked into this book of God, the storehouse of his promises, there he found also how necessary affliction was for him he found the Causes thereof,
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and what vse to make of all his enemies, & so through the inward working of the spirite of sanctification, he behaued himselfe at all times accordingly,
and what use to make of all his enemies, & so through the inward working of the Spirit of sanctification, he behaved himself At all times accordingly,
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and therefore when he saith it was good for him that he was afflicted, he addeth, that he might learne the statutes of the Lord, to shew that the godly doe not know how good their afflictions be,
and Therefore when he Says it was good for him that he was afflicted, he adds, that he might Learn the statutes of the Lord, to show that the godly do not know how good their afflictions be,
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vntil they haue learned the statutes of the Lord.
until they have learned the statutes of the Lord.
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And therefore at another time he said, that he was much moued at the prosperitie of the wicked, and had much a do to kéepe himselfe in an innocent, and vpright life, hearing,
And Therefore At Another time he said, that he was much moved At the Prosperity of the wicked, and had much a do to keep himself in an innocent, and upright life, hearing,
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& seeing the wicked so farre out of square, vntill he went into the house of God, and when he came into that schoole once, he was taught by the word, and the spirite of God, what vse to make of all:
& seeing the wicked so Far out of square, until he went into the house of God, and when he Come into that school once, he was taught by the word, and the Spirit of God, what use to make of all:
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and then he saw how wisely, and iustly the Lord ordereth all things in the world, to teach vs, that it is impossible for vs, to make right vse of troubles,
and then he saw how wisely, and justly the Lord Ordereth all things in the world, to teach us, that it is impossible for us, to make right use of Troubles,
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and to beare our selues in prosperitie and aduersitie as we ought, vntill we become schollers to the word of God,
and to bear our selves in Prosperity and adversity as we ought, until we become Scholars to the word of God,
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and submit our selues vnto the same.
and submit our selves unto the same.
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Nowe as the word of God is the meanes of this comfortable assurance, so is it not alwayes effectual to worke this assurance vnto vs,
Now as the word of God is the means of this comfortable assurance, so is it not always effectual to work this assurance unto us,
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except we vse it as it should be vsed of vs, some think it sufficient to haue it in their house,
except we use it as it should be used of us, Some think it sufficient to have it in their house,
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like the talēt hid in the napkin.
like the talon hid in the napkin.
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Some thinke it enough to heare it read at church, or to reade it thē selues at home:
some think it enough to hear it read At Church, or to read it them selves At home:
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some thinke it necessary to be preached, and expounded, but not materiall whether they come at the preaching or no, like Micah who thought himself safe whē he had a leuite in his house :
Some think it necessary to be preached, and expounded, but not material whither they come At the preaching or not, like micah who Thought himself safe when he had a Levite in his house:
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some thinke it sufficient if they heare it, but they wilbe at their choise whether to beléeue it or no:
Some think it sufficient if they hear it, but they will At their choice whither to believe it or not:
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some giue credit vnto it, thinking it to be true, & hold that to be sufficient:
Some give credit unto it, thinking it to be true, & hold that to be sufficient:
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when they come neither reuerently, nor hūbly prepared vnto it, but will be at libertie to descant vpon it,
when they come neither reverently, nor humbly prepared unto it, but will be At liberty to descant upon it,
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and to censure both preaching and preacher at their pleasure, like the proud cauilling auditors of Ezechiell, which talked & iested against him when they were amongst them selues,
and to censure both preaching and preacher At their pleasure, like the proud cavilling Auditors of Ezekiel, which talked & jested against him when they were among them selves,
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and made as much accompt of his preaching, as of a fidlers song.
and made as much account of his preaching, as of a fiddlers song.
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Some think it sufficient if they heare it once a yeare, once a moneth, or once a quarter:
some think it sufficient if they hear it once a year, once a Monn, or once a quarter:
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some thinke it sufficient if the word sound in a Church, it is no matter out of whose mouth it come,
Some think it sufficient if the word found in a Church, it is no matter out of whose Mouth it come,
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whether the speaker haue a calling or no calling, but the parish Clarke and the parish Priest is all one to them.
whither the speaker have a calling or no calling, but the parish Clerk and the parish Priest is all one to them.
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But if they haue a Preacher, then all is cocke sure on their side, then they must néedes be sure of Gods loue.
But if they have a Preacher, then all is cock sure on their side, then they must needs be sure of God's love.
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Some againe thinke the plaine and bare word of God not sufficient to work this cōfortable assurance, without a mixture of Rhetorick, Philosophy, Schoole-trickes, Poetrie, profane writers, Gréeke & Latin,
some again think the plain and bore word of God not sufficient to work this comfortable assurance, without a mixture of Rhetoric, Philosophy, School-tricks, Poetry, profane writers, Greek & Latin,
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and merrie iests, &c. as they that crie, Prophecie of new wine, and strong drinke, and if they haue these things clattering about their eares,
and merry jests, etc. as they that cry, Prophecy of new wine, and strong drink, and if they have these things clattering about their ears,
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then they go away from ye church as full as a bladder filled with wind.
then they go away from you Church as full as a bladder filled with wind.
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And some againe hold opiniō, that if the preacher stand neuer so litle aboue his hower at any time, it is inough to marre all that went before.
And Some again hold opinion, that if the preacher stand never so little above his hour At any time, it is enough to mar all that went before.
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And some thinke, that if there be any mention made of Gods iudgements against their sinnes, it is inough to driue them to despaire,
And Some think, that if there be any mention made of God's Judgments against their Sins, it is enough to driven them to despair,
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and so quite from the exercises.
and so quite from the exercises.
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And many post off all hearing of the word, or vsing any holy exercises of religion,
And many post off all hearing of the word, or using any holy exercises of Religion,
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vntil they be stricken with age or sickenesse, like the foolish Uirgins, which put off all to the last cast.
until they be stricken with age or sickness, like the foolish Virgins, which put off all to the last cast.
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Now all these would be assured of Gods fauour when affliction doth assaile thē, yea & thinke themselues sure of it, howsoeuer the world shall go with them,
Now all these would be assured of God's favour when affliction does assail them, yea & think themselves sure of it, howsoever the world shall go with them,
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but they all deceiue them selues.
but they all deceive them selves.
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First, they which thinke the bare reading of it to be sufficient, but the expounding & applying thereof to be a néedlesse thing, they deceiue them selues: First, they which think the bore reading of it to be sufficient, but the expounding & applying thereof to be a needless thing, they deceive them selves:
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for as reading is a good and holy meanes for the confirmation of faith, and the consolation of the inward man:
for as reading is a good and holy means for the confirmation of faith, and the consolation of the inward man:
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so without the opening of the word, & applying of the same, this comfortable assurance of Gods louing fauour is not ordinarily wrought, whereby the soule is brought to rest in the bed of peace.
so without the opening of the word, & applying of the same, this comfortable assurance of God's loving favour is not ordinarily wrought, whereby the soul is brought to rest in the Bed of peace.
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For proofe whereof we are to listen to the voyce of God himself which is the best iudge in this behalfe. For proof whereof we Are to listen to the voice of God himself which is the best judge in this behalf.
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Iob both handleth the case, and determineth the case very plainly, A man is stricken with sorow vpon his bed, Job both handleth the case, and determineth the case very plainly, A man is stricken with sorrow upon his Bed,
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and the grife of his bones is sore, So that his life causeth him to abhorre bread, and his soule daintie meate. and the grife of his bones is soar, So that his life Causes him to abhor bred, and his soul dainty meat.
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His flesh fayleth that it cannot be seene, and his bones clatter, So that he draweth to the graue, and his life to the buriers, meanig that his afflictiō both of body & soule is so extreme, that by meanes thereof he is brought to deaths doore. His Flesh Faileth that it cannot be seen, and his bones clatter, So that he draws to the graven, and his life to the buriers, meaning that his affliction both of body & soul is so extreme, that by means thereof he is brought to death's door.
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Now sée what must comfort this man.
Now see what must Comfort this man.
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If there be a messenger, or an interpreter, one of a thousand to declare vnto man his righteousnesse. If there be a Messenger, or an interpreter, one of a thousand to declare unto man his righteousness.
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Then wil God haue mercie vpon him, and will say, deliuer him, that he go not downe to the pit, Then will God have mercy upon him, and will say, deliver him, that he go not down to the pit,
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for I haue receiued a reconciliation. for I have received a reconciliation.
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Then shall his flesh be as fresh as a childs, and shall returne as in the dayes of his youth. Then shall his Flesh be as fresh as a child's, and shall return as in the days of his youth.
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He shall pray vnto God, and he will be fauourable vnto him, and he shall see his face with ioy. &c. These are great things, He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy. etc. These Are great things,
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and therefore Iob saith, that he that should do them must be a messenger, he must be sent of God, he must be an interpreter of the will of God,
and Therefore Job Says, that he that should do them must be a Messenger, he must be sent of God, he must be an interpreter of the will of God,
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& a rare man, one of a thousand: therefore a blind reader is not sufficiēt for these things.
& a rare man, one of a thousand: Therefore a blind reader is not sufficient for these things.
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The Eunuch was reading the prophet Esay by him selfe, but he knew not what he read vntill Philip expounded it vnto him:
The Eunuch was reading the Prophet Isaiah by him self, but he knew not what he read until Philip expounded it unto him:
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& after that he beléeued, he was baptized, & he went on his way reioycing. & After that he believed, he was baptised, & he went on his Way rejoicing.
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The Iaylour was in his desperate dumps, and but in a mad mood, when for feare he went about to kil himself,
The Jailer was in his desperate dumps, and but in a mad mood, when for Fear he went about to kill himself,
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but after Paule had preached vnto him the word of the Lord, he beléeued in Christ,
but After Paul had preached unto him the word of the Lord, he believed in christ,
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and reioyced that he and his beléeued in God:
and rejoiced that he and his believed in God:
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for then had he the assurance of Gods fauour in Christ Iesus, which he had not before: for then had he the assurance of God's favour in christ Iesus, which he had not before:
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to shew vs how necessarie the preaching of the word is, for the working of this assurance.
to show us how necessary the preaching of the word is, for the working of this assurance.
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To this agréeth also the Apostle S. Paule, for (saith he) We being iustified by fayth in Christ, haue peace with God, but this faith is wrought by hearing,19.
To this agreeth also the Apostle S. Paul, for (Says he) We being justified by faith in christ, have peace with God, but this faith is wrought by hearing,19.
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& hearing by the preaching of the word of God. & hearing by the preaching of the word of God.
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All which do teach vs, that if we would haue the assurance of Gods louing fauour in our troubles,
All which do teach us, that if we would have the assurance of God's loving favour in our Troubles,
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and on our death bed, we must frequent the preaching of the word of God, not because God cannot worke faith without the meanes of preaching,
and on our death Bed, we must frequent the preaching of the word of God, not Because God cannot work faith without the means of preaching,
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but because in his singular wisedome & mercy, he hath appointed this means, and promised a blessing to his own appointment, and to none else.
but Because in his singular Wisdom & mercy, he hath appointed this means, and promised a blessing to his own appointment, and to none Else.
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This meanes being neglected, the comfort is abated, and the assurance is hazarded, our faith is weakened,
This means being neglected, the Comfort is abated, and the assurance is hazarded, our faith is weakened,
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and the deuil aduantaged against vs. And this may appeare to be true by the parable of the worldlings, which preferred their oxen, farmes, their ploughs,
and the Devil advantaged against us And this may appear to be true by the parable of the worldlings, which preferred their oxen, farms, their ploughs,
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and their families, before ye feast of the word, not denying it to be good,
and their families, before you feast of the word, not denying it to be good,
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but they had businesse to do, and they could not intend it, and therefore in the end were shut quite out from the feast of Gods louing fauour.
but they had business to do, and they could not intend it, and Therefore in the end were shut quite out from the feast of God's loving favour.
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This may further be séene in the confession of the Church and Spouse of Christ, which Salomon hath recorded in his booke of Songs the fift Chapter.
This may further be seen in the Confessi of the Church and Spouse of christ, which Solomon hath recorded in his book of Songs the fift Chapter.
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My beloued (saith the Church) knocked and called, saying, Open vnto me, my sister, my loue, my doue, my vndefiled, My Beloved (Says the Church) knocked and called, saying, Open unto me, my sister, my love, my dove, my undefiled,
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for my head is full of dew, and my lockes with the drops of the night, meaning yt he had daunced long attendance vpō her,for my head is full of due, and my locks with the drops of the night, meaning that he had danced long attendance upon her,
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as one that standeth knocking without the doores all night, but sée what cold entertainement she gaue him, I haue put off my coate,
as one that Stands knocking without the doors all night, but see what cold entertainment she gave him, I have put off my coat,
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how shall I put it on? I haue washed my feete, how shall I defile them? her meaning is, she was in bed at her ease, how shall I put it on? I have washed my feet, how shall I defile them? her meaning is, she was in Bed At her ease,
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and was loth to rise to let him in, a litle thing stayed her frō rising,
and was loath to rise to let him in, a little thing stayed her from rising,
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but what gat she by her sluggish delayes? &c. Afterward she arose, and opened the doore, but her welbeloued was gone and past, she sought him, but could not finde him, she called, but he answered not.
but what got she by her sluggish delays? etc. Afterwards she arose, and opened the door, but her well-beloved was gone and passed, she sought him, but could not find him, she called, but he answered not.
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All this is to teach vs that if we would be assured of Christ his loue,
All this is to teach us that if we would be assured of christ his love,
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and saluation by him, we must séeke it betimes without delay while it is offred vnto vs,
and salvation by him, we must seek it betimes without Delay while it is offered unto us,
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for although he knocke now, yet we know not whether he will call againe or no.
for although he knock now, yet we know not whither he will call again or no.
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And besides that, the more delayes we make, the further are we of from him, and the more vnfit are we to receiue the word hereafter:
And beside that, the more delays we make, the further Are we of from him, and the more unfit Are we to receive the word hereafter:
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for when Sathan hath so farre preuailed with men that he can bring them to a custome in sinne, in negligence, in slouth•ulnesse,
for when Sathan hath so Far prevailed with men that he can bring them to a custom in sin, in negligence, in slouth•ulnesse,
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or any thing els, what followeth, but hardnesse of hart? and what followeth, hardnesse of hart but impenitēcie? as the Apostle teacheth the Romanes:
or any thing Else, what follows, but hardness of heart? and what follows, hardness of heart but impenitency? as the Apostle Teaches the Romans:
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this would be considered of all, but especially of those men, which haue so many lets and hinderances, that they can not find any time for the hearing of the word of God.
this would be considered of all, but especially of those men, which have so many lets and hindrances, that they can not find any time for the hearing of the word of God.
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Thus you sée that they, which prolong the time thus of hearing the word preached,
Thus you see that they, which prolong the time thus of hearing the word preached,
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and yet thinke to haue the assuraunce of Gods loue, they do but deceiue them selues.
and yet think to have the assurance of God's love, they do but deceive them selves.
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But (I) misse neuer a Sermon saith one, I go euery day to the lecture.
But (I) miss never a Sermon Says one, I go every day to the lecture.
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But deceiue not thy selfe, thou mayest for all that be as farre from hauing that swéete assuraunce of Gods loue in Christ Iesus,
But deceive not thy self, thou Mayest for all that be as Far from having that sweet assurance of God's love in christ Iesus,
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as he that heareth it neuer a day, except thou come both with reuerence and humblenesse of spirite,
as he that hears it never a day, except thou come both with Reverence and humbleness of Spirit,
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like a young child, tractable, teachable, and willing to be reformed, for the Lord resisteth the proud, and giueth grace to the humble,
like a young child, tractable, teachable, and willing to be reformed, for the Lord Resisteth the proud, and gives grace to the humble,
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and as he filleth the hungry with good things, so it is as certaine that he sendeth the rich emptie away,
and as he fills the hungry with good things, so it is as certain that he sends the rich empty away,
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although they come neuer so often. This you sée that proud and prophane hearers do likewise deceiue them selues.
although they come never so often. This you see that proud and profane hearers do likewise deceive them selves.
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Let the preacher say what he will (say some) we will neuer beléeue him, but doe as we thinke good,
Let the preacher say what he will (say Some) we will never believe him, but do as we think good,
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well be it so, and know this withall, that as a sicke body which saith to the Phisition, prescribe me what you will I will take what I list, he shall perish for all his Phisitiō:
well be it so, and know this withal, that as a sick body which Says to the physician, prescribe me what you will I will take what I list, he shall perish for all his physician:
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so you which say, say what you will, we will do as we list. &c. You shal surely perish,
so you which say, say what you will, we will do as we list. etc. You shall surely perish,
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and goe to the deuill, for all your hearing, without spéedy repentaunce. For whosoeuer beleeueth, passeth from death to life, but whosoeuer beleeueth not is condemned already,
and go to the Devil, for all your hearing, without speedy Repentance. For whosoever Believeth, passes from death to life, but whosoever Believeth not is condemned already,
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and the wrath of God abideth vpō him (saith S. Iohn ) and thus you sée how vnbeléeuers deceiue themselues of this assuraunce and euidence.and the wrath of God Abideth upon him (Says S. John) and thus you see how unbelievers deceive themselves of this assurance and evidence.
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I would heare the Sermon (saith another) but he speakes no Latin, nor Gréeke, I would hear the Sermon (Says Another) but he speaks no Latin, nor Greek,
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nor authours. &c. Alas poore soule, if thou wert condēned to dye thou wouldest be glad to sée and heare thy pardon in plaine English,
nor Authors. etc. Alas poor soul, if thou Wertenberg condemned to die thou Wouldst be glad to see and hear thy pardon in plain English,
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and after the plainest maner, that can be, without any tales of Robinhood, or Philosophie,
and After the Plainest manner, that can be, without any tales of Robinhood, or Philosophy,
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or Poetrie, or any other authours, but thy Princes hand to it, but God must send thée thy pardon,
or Poetry, or any other Authors, but thy Princes hand to it, but God must send thee thy pardon,
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and must set it forth after thy fashion forsooth, & not after his owne manner, that is too base for thée,
and must Set it forth After thy fashion forsooth, & not After his own manner, that is too base for thee,
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or els thou wilt none of it, as though God were bounde not onely to saue thée, which wert a cōdemned & a wretched creature,
or Else thou wilt none of it, as though God were bound not only to save thee, which Wertenberg a condemned & a wretched creature,
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but to féede thy eares too (forsooth) with fine spéeches.
but to feed thy ears too (forsooth) with fine Speeches.
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Aske these wise mē how their déedes, and euidences, and obligatiōs are made, or how they would haue them made,
Ask these wise men how their Deeds, and evidences, and obligations Are made, or how they would have them made,
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and they will say make them after the plainest manner, yt can be, they care not in how plaine termes and wordes they be,
and they will say make them After the Plainest manner, that can be, they care not in how plain terms and words they be,
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so that they may be thereby assured of their money, houses, and landes.
so that they may be thereby assured of their money, houses, and Lands.
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Now the word of God containeth in it the euidence of the faithfull, which they haue to shew for heauen,
Now the word of God Containeth in it the evidence of the faithful, which they have to show for heaven,
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and this euidence •s Gods promise, and Gods childrē care not •ow plainely Gods promises be set downe vnto them,
and this evidence •s God's promise, and God's children care not •ow plainly God's promises be Set down unto them,
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so that they may be assured of Gods louing fauour towardes them in the Lord Iesus.
so that they may be assured of God's loving favour towards them in the Lord Iesus.
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I would heare the Sermon (saith another) but I would heare comfortable things, • loue not to heare of my sinnes,
I would hear the Sermon (Says Another) but I would hear comfortable things, • love not to hear of my Sins,
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& of Gods •udgements, that is a terrible thing: sée how •unning mē are now a dayes to cousin their •oules.
& of God's •udgements, that is a terrible thing: see how •unning men Are now a days to Cousin their •oules.
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As though forsooth God would graūt •hée the assuraunce of his fauour, thou dwel•ing still in thy sinnes,
As though forsooth God would grant •hée the assurance of his favour, thou dwel•ing still in thy Sins,
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or as though thou •ouldest know how to be discharged by the Gospell, vntill thou didst know wherewith •he law hath charged thee. No no:
or as though thou •ouldest know how to be discharged by the Gospel, until thou didst know wherewith •he law hath charged thee. No not:
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there can •e no healing in this case, without a déepe •aunching, no, nor any going to heauen,
there can •e no healing in this case, without a deep •aunching, no, nor any going to heaven,
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but the high way is to go by hell, and to passe a• long by the fearefull sight of thy sinnes, an• Gods vengeaunce due for them,
but the high Way is to go by hell, and to pass a• long by the fearful sighed of thy Sins, an• God's vengeance due for them,
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and the• shalt thou sée how much beholding to ye Lor• thou art for his louing kindnesse,
and the• shalt thou see how much beholding to you Lor• thou art for his loving kindness,
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and fauo•• towardes thée in Christ Iesus, by whos• stripes he hath healed thée.
and fauo•• towards thee in christ Iesus, by whos• stripes he hath healed thee.
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We haue a good Churchman (saith ano•ther) and a faire reader and he can tell a goo• smooth tale in the Pulpit too for a néede. We have a good Churchman (Says ano•ther) and a fair reader and he can tell a goo• smooth tale in the Pulpit too for a need.
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All this may be true, and yet both thou he still farre inough from the assuraunce •• Gods fauour through a liuely faith:
All this may be true, and yet both thou he still Far enough from the assurance •• God's favour through a lively faith:
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for th• deuils can speake Scripture, & may speak• a great while of Scripture too before tho• by their speaking shalt be assured of God fauor.
for th• Devils can speak Scripture, & may speak• a great while of Scripture too before tho• by their speaking shalt be assured of God favour.
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And so is it with them whom God n••uer sent with message of comfort vnto thé• for they runne and runne saith the Lord:
And so is it with them whom God n••uer sent with message of Comfort unto thé• for they run and run Says the Lord:
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bu• I neuer sent them, and therefore bring the• no good vnto my people, if no good, thē wh•• assuraunce can you haue by their Minister• who are not sent of God, bu• I never sent them, and Therefore bring the• no good unto my people, if no good, them wh•• assurance can you have by their Minister• who Are not sent of God,
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but intrude the• selues for filthie gaine, or vaine glory?
but intrude the• selves for filthy gain, or vain glory?
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Thus you sée how many men deceiue th•• selues, in abusing the ordinary meanes 〈 ◊ 〉 the word,
Thus you see how many men deceive th•• selves, in abusing the ordinary means 〈 ◊ 〉 the word,
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and yet thinke to be made as su•• of Gods fauour as any man in the world.
and yet think to be made as su•• of God's favour as any man in the world.
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To his word, ye Lord hath annexed and ioyned the administration of his Sacramentes in his Church, as an outward meanes likewise, whereby we are more confirmed and strengthned in the assuraunce of his fauour, •o these two outward meanes he putteth the •nward worke of his Spirite, without the which the other are to no effect:
To his word, you Lord hath annexed and joined the administration of his Sacraments in his Church, as an outward means likewise, whereby we Are more confirmed and strengthened in the assurance of his favour, •o these two outward means he putteth the •nward work of his Spirit, without the which the other Are to no Effect:
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then on our parts is required a liuely faith in Christ Iesus, the purchaser of this fauour and loue of his father for vs,
then on our parts is required a lively faith in christ Iesus, the purchaser of this favour and love of his father for us,
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and this faith although •t hath his beginning and encreasing, his weakening, and strengthning in this life,
and this faith although •t hath his beginning and increasing, his weakening, and strengthening in this life,
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and her perfection in the world to come, yet •s it not idle, but working,
and her perfection in the world to come, yet •s it not idle, but working,
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nor naked, •ut clothed with good workes the fruites of faith, so soone as it is begotten:
nor naked, •ut clothed with good works the fruits of faith, so soon as it is begotten:
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to this iustifying faith is alwayes ioyned the sanctifying spirite, which worketh by loue, and is continually occupied in purifying the hart •or Christ Iesus,
to this justifying faith is always joined the sanctifying Spirit, which works by love, and is continually occupied in purifying the heart •or christ Iesus,
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and in applying of Iesus Christ vnto the hart of the owner.
and in applying of Iesus christ unto the heart of the owner.
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And thus •aue you heard both by what meanes the Lord doth conuay the assuraunce of his lo•ing fauour vnto his children in affliction, • also how we are to vse the same meanes.
And thus •aue you herd both by what means the Lord does convey the assurance of his lo•ing favour unto his children in affliction, • also how we Are to use the same means.
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Let vs then diligently and carefully vs• these meanes, and then shall we be effectually assured of Gods loue and fauour in Christ Iesus,
Let us then diligently and carefully vs• these means, and then shall we be effectually assured of God's love and favour in christ Iesus,
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and being once assured o• that, we may baldly cast downe the gant• let, & bid defiance to hell and all the deuil• in hell,
and being once assured o• that, we may baldly cast down the gant• let, & bid defiance to hell and all the deuil• in hell,
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and make that chalenge which th• Apostle Paule doth make in the behalfe o• all Gods children, Who shall separate v• from the loue of Christ? shall tribulation ▪ or anguish,
and make that challenge which th• Apostle Paul does make in the behalf o• all God's children, Who shall separate v• from the love of christ? shall tribulation ▪ or anguish,
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or persecution, or famine, o• nakednesse, or perill, or sword? As it i• written,
or persecution, or famine, o• nakedness, or peril, or sword? As it i• written,
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for thy sake are we killed all th• day long, we are compted as sheepe for th• slaughter. for thy sake Are we killed all th• day long, we Are counted as sheep for th• slaughter.
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Neuerthelesse in all these thing• we are more then conquerours through hi• that loued vs. For I am perswaded, that nei•ther death, Nevertheless in all these thing• we Are more then conquerors through hi• that loved us For I am persuaded, that nei•ther death,
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nor life, nor Angels, nor pri••cipalities, nor powers, nor things presen• nor things to come, nor height, nor depth ▪ nor any other creature shalbe able to sepa•rate vs from the loue of God, which is •• Christ Iesus our Lord. nor life, nor Angels, nor pri••cipalities, nor Powers, nor things presen• nor things to come, nor height, nor depth ▪ nor any other creature shall able to sepa•rate us from the love of God, which is •• christ Iesus our Lord.
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To this Iesus Chri•• which hath so dearely purchased this fauo•• for vs, to the Father of our Lord Ies•• Christ, which hath so fréely bestowed su•• fauour vpon vs,
To this Iesus Chri•• which hath so dearly purchased this fauo•• for us, to the Father of our Lord Ies•• christ, which hath so freely bestowed su•• favour upon us,
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and to this holy spiri•• which doth so comfortably assure vs of this fauour, thrée persons,
and to this holy spiri•• which does so comfortably assure us of this favour, thrée Persons,
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and one eternall God, be all prayse & glory for euer. Amen.
and one Eternal God, be all praise & glory for ever. Amen.
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THE THIRD SERMON, Nouember 28. 2. Sabboth.
THE THIRD SERMON, November 28. 2. Sabbath.
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And as for me thou vpholdest me in mine integritie, and doest set me before thy face for euer.
And as for me thou upholdest me in mine integrity, and dost Set me before thy face for ever.
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THe Prophet Dauid by two sortes of arguments assureth himselfe, that Gods fauour belongeth vnto him, the first is drawen from his outward estate in respect of the world, which was very good:
THe Prophet David by two sorts of Arguments assureth himself, that God's favour belongeth unto him, the First is drawn from his outward estate in respect of the world, which was very good:
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in as much as his enemies did not triumph ouer him.
in as much as his enemies did not triumph over him.
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The second ariseth from a view of his owne inward estate, in respect of God, which was much better,
The second arises from a view of his own inward estate, in respect of God, which was much better,
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for that the Lord vpheld him in his vprightnesse, and had a continuall care both of his soule and body.
for that the Lord upheld him in his uprightness, and had a continual care both of his soul and body.
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The first argumēt of Gods fauor is strong: but being ioyned to the second it is sure.
The First argument of God's favour is strong: but being joined to the second it is sure.
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The first is great, but because it is a generall thing and may be giuen to the vngodly to ouercome his enemies (I meane the enemies of his body) therefore Dauid resteth not in that,
The First is great, but Because it is a general thing and may be given to the ungodly to overcome his enemies (I mean the enemies of his body) Therefore David rests not in that,
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but searcheth within himselfe, to sée if he can finde any inward tokens of Gods fauour:
but Searches within himself, to see if he can find any inward tokens of God's favour:
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and searching, he findeth two within himselfe, the first was Gods hand vpholding him from falling away from his God, the second was Gods eye alwayes vpon him for his safetie.
and searching, he finds two within himself, the First was God's hand upholding him from falling away from his God, the second was God's eye always upon him for his safety.
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And hauing found these at home in himselfe, he triumpheth, and blessed God the giuer.
And having found these At home in himself, he Triumpheth, and blessed God the giver.
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So that now the king sheweth what inward token he had receiued of Gods fauour ▪ for God doth more for his children then for the wicked, he speakes comfortable things to the soules of his people. So that now the King shows what inward token he had received of God's favour ▪ for God does more for his children then for the wicked, he speaks comfortable things to the Souls of his people.
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Ioseph loued all his brethrē, but Beniamin he loued with a more speciall loue, and therefore he gaue messe• of meate to them all, but Beniamins mess• was fiue times so much as the rest, Ioseph loved all his brothers, but Benjamin he loved with a more special love, and Therefore he gave messe• of meat to them all, but Benjamites mess• was fiue times so much as the rest,
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so Go• giueth liberally to all his creatures as a good and a louing God, in so much that the earth is full of his mercies,
so Go• gives liberally to all his creatures as a good and a loving God, in so much that the earth is full of his Mercies,
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693
but his loue to his elect children by Christ, is a thousand times more then to the rest,
but his love to his elect children by christ, is a thousand times more then to the rest,
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694
for them he vpholdeth in their integritie ▪ and doth set them before his face for euer.
for them he upholdeth in their integrity ▪ and does Set them before his face for ever.
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Gods loue is more to men then to beasts:
God's love is more to men then to beasts:
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of men, his fauour is more to his Church, then to all the world besides, for he loueth the gates of Zion more then all the dwellings of Iacob, he hath chosen that for his resting place, he hath a delight in that, there brake he ye bow he knapped the speare in péeces, he burnt ye chariots with fire, yea he wounded euen kings in the day of his wrath for Zions sake, that is,
of men, his favour is more to his Church, then to all the world beside, for he loves the gates of Zion more then all the dwellings of Iacob, he hath chosen that for his resting place, he hath a delight in that, there brake he you bow he knapped the spear in Pieces, he burned you chariots with fire, yea he wounded even Kings in the day of his wrath for Zions sake, that is,
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697
for ye loue that he bare towardes his chosen people.
for you love that he bore towards his chosen people.
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698
Againe, in this visible Church he fauoreth his elect more then the rest, and his louing fauour to themward is greater then to all the world besides.
Again, in this visible Church he favoureth his elect more then the rest, and his loving favour to themward is greater then to all the world beside.
av, p-acp d j n1 pns31 vvz po31 j-vvn av-dc cs dt n1, cc po31 j-vvg n1 p-acp av vbz jc cs p-acp d dt n1 a-acp.
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699
For Gods Church is like a noble mās house, wherein are vessels of gold, and vessels of earth,
For God's Church is like a noble men house, wherein Are vessels of gold, and vessels of earth,
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700
and his vessels of gold are set vp safely, & kept more daintily vnder locke & key thē the other.
and his vessels of gold Are Set up safely, & kept more daintily under lock & key them the other.
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701
Sing vnto the Lord (saith Dauid ) sing vpon the harpe vnto our God, which couereth the heauen with cloudes, Sing unto the Lord (Says David) sing upon the harp unto our God, which Covereth the heaven with Clouds,
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702
and prepareth raine for the earth, and maketh the grasse to grow vpon the moūtaines: Which giueth to beasts their foode, and to the young rauēs that cry. and Prepareth rain for the earth, and makes the grass to grow upon the Mountains: Which gives to beasts their food, and to the young Ravens that cry.
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703
Thus much he doth for all his creatures, but as for his seruaunts which feare him & attēd vpon his mercies he delighteth in them,
Thus much he does for all his creatures, but as for his Servants which Fear him & attend upon his Mercies he delights in them,
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704
and takes great pleasure in thē:
and Takes great pleasure in them:
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705
such pleasure he takes not in the strength of a horse, nor in the legs or stature of a man.
such pleasure he Takes not in the strength of a horse, nor in the legs or stature of a man.
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706
From all the creatures in generall he descendeth to the Church in particular and saith. Prayse the Lord O Ierusalem, prayse thy God O Zion.
From all the creatures in general he Descendeth to the Church in particular and Says. Praise the Lord O Ierusalem, praise thy God Oh Zion.
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707
For he hath made the barres of thy gates strong, and hath blessed thy children within thee. For he hath made the bars of thy gates strong, and hath blessed thy children within thee.
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708
He setteth peace in thy borders, and satisfieth thee with the flower of wheat. He sets peace in thy borders, and Satisfieth thee with the flower of wheat.
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709
But hath he done no more for his Church then so? Yes that he hath.
But hath he done no more for his Church then so? Yes that he hath.
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710
He sheweth his word vnto Iacob, his statutes and his Iudgements vnto Israell. He hath not delt so with euery nation, neither haue they knowledge of his iudgements. He shows his word unto Iacob, his statutes and his Judgments unto Israel. He hath not dealt so with every Nation, neither have they knowledge of his Judgments.
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711
In the first of the Canticles :
In the First of the Canticles:
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712
the Church desireth to be kissed with ye kisses of Christes mouth, that is, to haue more testimonies and tokens of his loue then one,
the Church Desires to be kissed with you Kisses of Christ's Mouth, that is, to have more testimonies and tokens of his love then one,
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713
or of one kind, for by outward things (saith the wiseman) a man can not know loue and hatred, because all things come a like to all.
or of one kind, for by outward things (Says the Wiseman) a man can not know love and hatred, Because all things come a like to all.
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714
Therefore saith the Church vnto her spouse, kisse me with the kisses of thy mouth,
Therefore Says the Church unto her spouse, kiss me with the Kisses of thy Mouth,
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715
for thy loue is sweeter thē wine, that is, let me haue a continuance of thy fauour towardes me,for thy love is Sweeten them wine, that is, let me have a Continuance of thy favour towards me,
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716
and many sure tokens thereof, for no pleasure or profit is comparable to thy loue.
and many sure tokens thereof, for no pleasure or profit is comparable to thy love.
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717
The kisses of Christ are his blessings bestowed vpon his Church, his blessings are either tēporall or eternall, corporall or spirituall. The Kisses of christ Are his blessings bestowed upon his Church, his blessings Are either temporal or Eternal, corporal or spiritual.
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718
His spirituall blessings are of two sortes, either outward or inward.
His spiritual blessings Are of two sorts, either outward or inward.
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719
His outward yet spirituall blessings, whereby he witnesseth his loue to his Church, they are the preaching of the word,
His outward yet spiritual blessings, whereby he Witnesseth his love to his Church, they Are the preaching of the word,
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and the administration of the Sacraments, these be great benefites, and swéete kisses of the Lord our God:
and the administration of the Sacraments, these be great benefits, and sweet Kisses of the Lord our God:
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but because these are cōmon to the hypocrite which is close and craftie in hart, aswell as to the faithfull whose hart is vpright before the Lord, we are not to rest in these outward things,
but Because these Are Common to the hypocrite which is close and crafty in heart, aswell as to the faithful whose heart is upright before the Lord, we Are not to rest in these outward things,
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but to search and neuer leaue searching, vntill we finde out the inward kisses of Christ Iesus, which are most sure testimonies of his loue indéed.
but to search and never leave searching, until we find out the inward Kisses of christ Iesus, which Are most sure testimonies of his love indeed.
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And those are faith in Christ Iesus, repentaunce vnfained for sinne, patience in affliction, ioy in the holy Ghost,
And those Are faith in christ Iesus, Repentance unfeigned for sin, patience in affliction, joy in the holy Ghost,
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and all the other fruites of the sanctifying spirite, whereof we may read more in Gal. 5. Euery one cannot shew these,
and all the other fruits of the sanctifying Spirit, whereof we may read more in Gal. 5. Every one cannot show these,
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725
but onely he, which hath the spirite of sanctification. Saul had the spirite, that is, some gifts of the spirite, and yet was reiected,
but only he, which hath the Spirit of sanctification. Saul had the Spirit, that is, Some Gifts of the Spirit, and yet was rejected,
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but Dauid had the sanctifying spirite, and therefore was not reiected of the Lord, neither did he reiect ye Lord,
but David had the sanctifying Spirit, and Therefore was not rejected of the Lord, neither did he reject you Lord,
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but by this was sure of Gods fauour to his soule.
but by this was sure of God's favour to his soul.
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If Dauid had bene a king, a conquerer, a man of wisedome, of pollicie, of learning,
If David had be a King, a conqueror, a man of Wisdom, of policy, of learning,
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729
and of riches, and in all these vncomparable, and had lost his integritie, he had lost his marke of Gods loue,
and of riches, and in all these uncomparable, and had lost his integrity, he had lost his mark of God's love,
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and might haue followed Saul well inough.
and might have followed Saul well enough.
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So if we were rich, wise, and learned, if we were Preachers, Bishops, Prelates, Lordes, Earles, Dukes and Emperours,
So if we were rich, wise, and learned, if we were Preachers, Bishops, Prelates, lords, Earls, Dukes and emperors,
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732
& haue lost our sinceritie, our zeale, our loue, our faith, our religiousnesse, our godlinesse, a good conscience, we haue lost our markes too,
& have lost our sincerity, our zeal, our love, our faith, our religiousness, our godliness, a good conscience, we have lost our marks too,
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and may follow Saul too wel inough for all our outward pompe and glory.
and may follow Saul too well enough for all our outward pomp and glory.
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On the other side, if one haue enemies, or be in pouertie, disgrace, imprisonment, out of credite with the world, out of liuing, &c. and kéepeth a sincere heart,
On the other side, if one have enemies, or be in poverty, disgrace, imprisonment, out of credit with the world, out of living, etc. and Keepeth a sincere heart,
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735
and a good conscience in all these things, he may say, and sing too with Simeon, Lord now lettest thou thy seruant depart in peace, if his time be come.
and a good conscience in all these things, he may say, and sing too with Simeon, Lord now Lettest thou thy servant depart in peace, if his time be come.
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They which haue the outward kisses, & not the inward assurances, are like Esaw with his pottage, but without his birthright. They which have the outward Kisses, & not the inward assurances, Are like Esau with his pottage, but without his birthright.
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But they which haue lost all, but kéepe still their integritie, are like Iacob, who lost his pottage but found the inheritance, and the loue of God:
But they which have lost all, but keep still their integrity, Are like Iacob, who lost his pottage but found the inheritance, and the love of God:
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for God loued Iacob, but hated Esaw. Many wil say (saith the Prophet) who will shew vs any good? that is any worldly good, but Lord lift thou vp the light of thy countenance vpon vs,
for God loved Iacob, but hated Esau. Many will say (Says the Prophet) who will show us any good? that is any worldly good, but Lord lift thou up the Light of thy countenance upon us,
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and then I shall haue more ioy of heart, then they that haue their corne, and wine, and oyle increased. and then I shall have more joy of heart, then they that have their corn, and wine, and oil increased.
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So now a dayes, many séeke for Gods loue in the cōmon trash of the world,
So now a days, many seek for God's love in the Common trash of the world,
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and they run about the world by sea and by land crying, Who will shew vs any credit, any worship, any riches, any offices, any promotions, &c. And some of the Ministerie cry, Who will shew vs any moe liuings, any Deaneries, any Bishoprickes, any spirituall promotions,
and they run about the world by sea and by land crying, Who will show us any credit, any worship, any riches, any Offices, any promotions, etc. And Some of the Ministry cry, Who will show us any more livings, any Deaneries, any Bishoprics, any spiritual promotions,
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yea & this is the voyce of gaping Courtiers too by report:
yea & this is the voice of gaping Courtiers too by report:
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and if they spéed of these & such things, then they are sure (as they thinke) that God loueth thē,
and if they speed of these & such things, then they Are sure (as they think) that God loves them,
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as Achab thought him selfe well if he might obtaine Naboths vineyard: but many times it falleth out, that as Dinah while she wandred to sée fashions,
as Ahab Thought him self well if he might obtain Naboth's vineyard: but many times it falls out, that as Dinah while she wandered to see fashions,
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& sought to féede her fancy vpon the daughters of a strange countrey, she lost her virginitie amongst the sonnes of the country.
& sought to feed her fancy upon the daughters of a strange country, she lost her virginity among the Sons of the country.
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So some men while they séeke to féede & fill their gréedie worme of couetousnesse and ambition with diuerse pleasures & profits of ye world, they loose their sinceritie amongst them,
So Some men while they seek to feed & fill their greedy worm of covetousness and ambition with diverse pleasures & profits of you world, they lose their sincerity among them,
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and make shipwracke of faith and a good conscience.
and make shipwreck of faith and a good conscience.
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And then they go away out of their houses, as Thamar went out of her brother Amnons chamber, with her maidens garment of diuerse colours rent,
And then they go away out of their houses, as Tamar went out of her brother Amnons chamber, with her maidens garment of diverse colours rend,
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because she was enforced to leaue her maydenhead behind her.
Because she was Enforced to leave her maidenhead behind her.
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So these worldlings which sometime with Demas followed Paule, but nowe with Demas embrace the present world, are enforced to go away with their garment of diuerse colours rent and torne: So these worldlings which sometime with Demas followed Paul, but now with Demas embrace the present world, Are Enforced to go away with their garment of diverse colours rend and torn:
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for whiles they will venter through the bushes, and thorns of worldly cares, to get worldly promotion, is it not a miracle if they come out with their zeale not quenched, their courage not abated, their faith not blasted, their loue not cooled, their knowledge not withered, their humilitie not defaced, their sinceritie not decreased,
for while they will venture through the Bushes, and thorns of worldly Cares, to get worldly promotion, is it not a miracle if they come out with their zeal not quenched, their courage not abated, their faith not blasted, their love not cooled, their knowledge not withered, their humility not defaced, their sincerity not decreased,
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& the whole garment of pietie and Religion not scratched, torne, and rent in péeces? And then a man may say to them,
& the Whole garment of piety and Religion not scratched, torn, and rend in Pieces? And then a man may say to them,
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753
as Absalō said to his sister, Hath thy brother met with thee ? so, hath not ye world met with them? And no maruell,
as Absalō said to his sister, Hath thy brother met with thee? so, hath not the world met with them? And no marvel,
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(8) sermon (DIV1)
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for if Sisera looke for any rest, or refreshing in Iaels tent, he shall surely be made naile fast.
for if Sisera look for any rest, or refreshing in Jael tent, he shall surely be made nail fast.
c-acp cs np1 vvb p-acp d n1, cc vvg p-acp npg1 n1, pns31 vmb av-j vbi vvn n1 av-j.
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So if any wil séeke for infallible markes of Gods fauour in Sathans tents, and in the worlds tents,
So if any will seek for infallible marks of God's favour in Satan's tents, and in the world's tents,
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or in pleasures tents, or in profites tents, a thousand to one but their sinceritie and godlinesse will be nailefast before they come out againe.
or in pleasures tents, or in profits tents, a thousand to one but their sincerity and godliness will be nailefast before they come out again.
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(8) sermon (DIV1)
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757
What wise man will séeke for grapes vpō thornes? or figs vpō thistles? or,
What wise man will seek for grapes upon thorns? or figs upon thistles? or,
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(8) sermon (DIV1)
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for gold amongst old iron? or hony out of a spider? or heate in the ise? So no wise harted Christian wil looke for certain marks of the Lords fauour, in such things as may be markes of his wrath,
for gold among old iron? or honey out of a spider? or heat in the i'm? So no wise hearted Christian will look for certain marks of the lords favour, in such things as may be marks of his wrath,
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(8) sermon (DIV1)
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as well as of his loue.
as well as of his love.
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But if these outward and general graces be offred them, they take them, and if they go from them, they go not after them to loose their sinceritie for thē,
But if these outward and general graces be offered them, they take them, and if they go from them, they go not After them to lose their sincerity for them,
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but thus they resolue with them selues, O Lord my God I sée that by no outward thing a man can certainly tell whether he be in thy fauor or no:
but thus they resolve with them selves, Oh Lord my God I see that by no outward thing a man can Certainly tell whither he be in thy favour or no:
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(8) sermon (DIV1)
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but if thou vpholdest me in mine integritie, and in the studie of pietie, and the true zeale of thy glory, &c. then I shalbe sure of thy fauour indéede:
but if thou upholdest me in mine integrity, and in the study of piety, and the true zeal of thy glory, etc. then I shall sure of thy favour indeed:
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(8) sermon (DIV1)
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763
therfore O Lord if want come, then kéepe my faith in thy prouidence firme and strong,
Therefore Oh Lord if want come, then keep my faith in thy providence firm and strong,
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(8) sermon (DIV1)
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if thou sendest enemies to trie me, kéepe my loue sound, if thou sendest sickenesse or aduersitie, kéepe my patience entire,
if thou sendest enemies to try me, keep my love found, if thou sendest sickness or adversity, keep my patience entire,
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(8) sermon (DIV1)
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765
if riches and preferment come, kéepe my zeale vnquenchable, like Lot who when it was not granted him to abide stil in great Sodome, requested that he might go to litle Zoar. And then,
if riches and preferment come, keep my zeal unquenchable, like Lot who when it was not granted him to abide still in great Sodom, requested that he might go to little Zoar. And then,
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although they haue nothing else but the inward testimonie of Gods spirit, they haue inough:
although they have nothing Else but the inward testimony of God's Spirit, they have enough:
cs pns32 vhb pix av cc-acp dt j n1 pp-f npg1 n1, pns32 vhb av-d:
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767
for by these inward kisses they are sure of Gods fauour, because a good conscience is a continuall feast to ye afflicted,
for by these inward Kisses they Are sure of God's favour, Because a good conscience is a continual feast to you afflicted,
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& makes merrie at home in the house of the inward man, when there is nothing but warre and trouble abroad.
& makes merry At home in the house of the inward man, when there is nothing but war and trouble abroad.
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As for me thou vpholdest me in mine integritie.
As for me thou upholdest me in mine integrity.
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This same integritie is like Noahs arke• wherein he was preserued when others perished being without it:
This same integrity is like Noahs arke• wherein he was preserved when Others perished being without it:
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it is like the redde thrid, which the spies of Ioshua gaue to Rahab, it was a charter wherby she claimed her life when the rest were destroyed which had not the like.
it is like the red thrid, which the spies of Ioshua gave to Rahab, it was a charter whereby she claimed her life when the rest were destroyed which had not the like.
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So is this integritie, of smal reckning (I confesse) with the men of this world, which thinke that there is no other heauen but earth,
So is this integrity, of small reckoning (I confess) with the men of this world, which think that there is no other heaven but earth,
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but as Rahabs thrid was better to her then all her goods and substance when the sword came:
but as Rahabs thrid was better to her then all her goods and substance when the sword Come:
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so this is better to Gods children then al the world when death •ome.
so this is better to God's children then all the world when death •ome.
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If they haue this within, they care not, nay they neede not care what can come without.
If they have this within, they care not, nay they need not care what can come without.
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776
If Sathans buffeting come, this •s a helmet of proofe, if Sathans darts flye •ut, this is a shield to quench them,
If Satan's buffeting come, this •s a helmet of proof, if Satan's darts fly •ut, this is a shield to quench them,
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if flouds •f crosses come to carrie vs awaye, this is • boate to beare vs vp:
if floods •f Crosses come to carry us away, this is • boat to bear us up:
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778
if all the world cast ••ire and filth in our faces, we are neuer a •hit the more deformed,
if all the world cast ••ire and filth in our faces, we Are never a •hit the more deformed,
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779
but still beautifull •or all that, for the Kings daughter (saith Sa•omon ) that is, the Church of Christ, is all •lorious within.
but still beautiful •or all that, for the Kings daughter (Says Sa•omon) that is, the Church of christ, is all •lorious within.
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In mine integritie. What should Dauid •eane by his integritie? that he is without ••nne? no, not so, In mine integrity. What should David •eane by his integrity? that he is without ••nne? no, not so,
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for he saith in another •lace, in sinne he was conceiued, and in iniquitie was he borne, and in another place he saith, that he could not number his sinnes,
for he Says in Another •lace, in sin he was conceived, and in iniquity was he born, and in Another place he Says, that he could not number his Sins,
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and therefore prayeth vnto God, to kéepe him from presumptuous sinnes, and to clēse him from his secret faults,
and Therefore Prayeth unto God, to keep him from presumptuous Sins, and to cleanse him from his secret Faults,
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therefore that is not his meaning, neither can it be his meaning, because he speaketh by the spirite of God, which in diuers other places doth tell vs, that no man is without sinne.
Therefore that is not his meaning, neither can it be his meaning, Because he speaks by the Spirit of God, which in diverse other places does tell us, that no man is without sin.
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Who can say my hart is cleane, saith one? And whosoeuer saith he hath no sinne deceiueth himself, Who can say my heart is clean, Says one? And whosoever Says he hath no sin deceiveth himself,
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785
and there is no truth in him saith another, and therefore that cannot be his meaning,and there is no truth in him Says Another, and Therefore that cannot be his meaning,
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786
and if he should say so, we are not to beléeue him in this point.
and if he should say so, we Are not to believe him in this point.
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But when Dauid speake• of his integritie, and vprightnesse, or innocencie, he meaneth that he is guiltlesse, But when David speake• of his integrity, and uprightness, or innocence, he means that he is guiltless,
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and frée from that which his enemies did most maliciously charge him with all, so that it hath alwayes respect or relation vnto som• particular matter, wherewith he is charged by men,
and free from that which his enemies did most maliciously charge him with all, so that it hath always respect or Relation unto som• particular matter, wherewith he is charged by men,
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or to something that is in cōtrouersie betwéene him and his aduersaries. As in the 7. Psalme the 3. verse.
or to something that is in controversy between him and his Adversaries. As in the 7. Psalm the 3. verse.
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O Lord, if I haue done this thing, if there be any wickednesse in my handes, that is, Oh Lord, if I have done this thing, if there be any wickedness in my hands, that is,
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791
if it be true that I am accused of. &c. if euer I were guiltie of séeking Sauls hurt, with which some did charge me.
if it be true that I am accused of. etc. if ever I were guilty of seeking Saul's hurt, with which Some did charge me.
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792
Iudge me O Lord, according to my righteousnesse, and according to mine integritie that is in me. Judge me Oh Lord, according to my righteousness, and according to mine integrity that is in me.
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793
Here in this our text, it signifieth two things.
Here in this our text, it signifies two things.
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794
First, that there was no cause in the world, why his enemies should triumph against him:
First, that there was no cause in the world, why his enemies should triumph against him:
ord, cst a-acp vbds dx n1 p-acp dt n1, c-crq po31 n2 vmd vvi p-acp pno31:
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for the Lord had kept him frée from that, which they accused him of.
for the Lord had kept him free from that, which they accused him of.
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796
Secōdly, it importeth that his hart and affections were still sound, and not moued to séeke reuenge vpon them,
Secōdly, it imports that his heart and affections were still found, and not moved to seek revenge upon them,
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although they had geuen him great and iust occasion so to do. If we take it the first way, we may very •well:
although they had given him great and just occasion so to do. If we take it the First Way, we may very •well:
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798
for it is a speciall token of Gods fauour, and a notable meanes of comfort,
for it is a special token of God's favour, and a notable means of Comfort,
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799
whē the Lord doth kéepe vs frée from the vniust accusations of the world, or when we are not guiltie of those things, which ye wicked may at any time charge vpon vs, and the doctrine •s this.
when the Lord does keep us free from the unjust accusations of the world, or when we Are not guilty of those things, which you wicked may At any time charge upon us, and the Doctrine •s this.
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That the best way to stay vs in time of trouble, and to kéepe our patience inuio•able, is to looke in for a good conscience,
That the best Way to stay us in time of trouble, and to keep our patience inuio•able, is to look in for a good conscience,
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801
and sée that we be falsely accused, which if we •inde, then all goeth well,
and see that we be falsely accused, which if we •inde, then all Goes well,
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802
and we are mery •t home, howsoeuer the world shall say or do •broad, for still I say with Salomon that a good conscience is a continuall feast.
and we Are merry •t home, howsoever the world shall say or do •broad, for still I say with Solomon that a good conscience is a continual feast.
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803
Oh if it were true (thou sayest) it would neuer gréeue thée, nay then it might iustly gréeue thée if it were true, which is reported against thée.
O if it were true (thou Sayest) it would never grieve thee, nay then it might justly grieve thee if it were true, which is reported against thee.
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804
Wilt thou be gréeued to be blessed? then be not vexed and moued out of order,
Wilt thou be grieved to be blessed? then be not vexed and moved out of order,
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805
when thou are slaundered, for blessed are ye when men reuile you, and persecute you, and speake all manner of euill saying against you falsely for my sake, saith our Sauiour Christ.
when thou Are slandered, for blessed Are you when men revile you, and persecute you, and speak all manner of evil saying against you falsely for my sake, Says our Saviour christ.
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806
Oh this is a speciall fauour of God, when we can without checke of conscience appeale to God in our owne harts,
O this is a special favour of God, when we can without check of conscience appeal to God in our own hearts,
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807
and say, Thou O Lord knowest my innocencie in this point.
and say, Thou Oh Lord Knowest my innocence in this point.
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808
But thy spirit (boyling stil in • desire of reuenge) wil say, oh but it is good to teach such a one, to vse his toung better another time.
But thy Spirit (boiling still in • desire of revenge) will say, o but it is good to teach such a one, to use his tongue better Another time.
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809
Indéede in some cases it is good s• to do, as when a mās publique Ministery ▪ or the Magistrates gouernment is by hi• meanes defaced,
Indeed in Some cases it is good s• to do, as when a men public Ministry ▪ or the Magistrates government is by hi• means defaced,
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810
but there is no cause for thée to be so out of quiet, or to rage,
but there is no cause for thee to be so out of quiet, or to rage,
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(9) part (DIV2)
64
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811
& storm• as thou doest, defend thy good name in a good and Christian sort,
& storm• as thou dost, defend thy good name in a good and Christian sort,
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(9) part (DIV2)
64
Page 84
812
and be thankefull to th• God, which hath kept thée frée from that o••fence, that thou mayst say as Dauid said.
and be thankful to th• God, which hath kept thee free from that o••fence, that thou Mayest say as David said.
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(9) part (DIV2)
64
Page 84
813
A• for me thou vpholdest me in mine integrity ▪ If we take integritie for a sound hart, frée from reuenge, it ministreth no smal profite,A• for me thou upholdest me in mine integrity ▪ If we take integrity for a found heart, free from revenge, it Ministereth no small profit,
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(9) part (DIV2)
64
Page 85
814
and instruction, for the king although his enemies had so vexed him, and had throwen so many slaunderous reportes,
and instruction, for the King although his enemies had so vexed him, and had thrown so many slanderous reports,
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(9) part (DIV2)
64
Page 85
815
and reprochfull speeches against him, yea all their trecheries and conspiracies notwithstanding, yet he thanketh God for that he did not séeke to reuenge againe,
and reproachful Speeches against him, yea all their Treacheries and conspiracies notwithstanding, yet he thanketh God for that he did not seek to revenge again,
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(9) part (DIV2)
64
Page 85
816
but reioyceth that the Lord kept him in the soundnesse & vprightnesse of his hart.
but rejoices that the Lord kept him in the soundness & uprightness of his heart.
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(9) part (DIV2)
64
Page 85
817
A notable blessing of God, and a sure token of his fauour vnto vs, whensoeuer we shalbe afflicted,
A notable blessing of God, and a sure token of his favour unto us, whensoever we shall afflicted,
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(9) part (DIV2)
65
Page 85
818
or any way molested, if we finde our harts sound, and our affections to be setled within vs,
or any Way molested, if we find our hearts found, and our affections to be settled within us,
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(9) part (DIV2)
65
Page 85
819
if we can say, Lord, laye what crosse thou pleasest vpon me, let men speake their pleasures of me, & inuent what •yes they can, let thē call me by what names they will,
if we can say, Lord, say what cross thou pleasest upon me, let men speak their pleasures of me, & invent what •yes they can, let them call me by what names they will,
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(9) part (DIV2)
65
Page 85
820
and iudge me at their pleasure, so that thou kéepe my hart sound I care not,
and judge me At their pleasure, so that thou keep my heart found I care not,
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(9) part (DIV2)
65
Page 85
821
for if I haue all the goods in the world, and not the integritie of my hart, I am but in a mad case ▪ And therefore O Lord, my God,
for if I have all the goods in the world, and not the integrity of my heart, I am but in a mad case ▪ And Therefore Oh Lord, my God,
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(9) part (DIV2)
65
Page 85
822
if thou wilt néedes raise vp enemies against me, yet O Lord, graūt me that my hart may be entire, sound,
if thou wilt needs raise up enemies against me, yet Oh Lord, grant me that my heart may be entire, found,
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(9) part (DIV2)
65
Page 85
823
and vpright, and then raise vp what enemies thou wilt.
and upright, and then raise up what enemies thou wilt.
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(9) part (DIV2)
65
Page 86
824
Then I shalbe sure to speake nothing proudly, nothing vaynegloriously, nothing impatiently, nothing vncharitably, nothing distrustfully,
Then I shall sure to speak nothing proudly, nothing vaynegloriously, nothing impatiently, nothing uncharitably, nothing distrustfully,
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(9) part (DIV2)
65
Page 86
825
& nothing against thy glory, for if I should do so, alas what should I get by it? I were thē as déepe in sinne as they.
& nothing against thy glory, for if I should do so, alas what should I get by it? I were them as deep in sin as they.
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(9) part (DIV2)
65
Page 86
826
No Lord, I am content to referre the whole matter to thée, for although I am falsely charged in this,
No Lord, I am content to refer the Whole matter to thee, for although I am falsely charged in this,
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(9) part (DIV2)
65
Page 86
827
yet it is thy goodnesse and fauour, which did vphold me, for if thou hadst let me goe after my owne will,
yet it is thy Goodness and favour, which did uphold me, for if thou Hadst let me go After my own will,
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(9) part (DIV2)
65
Page 86
828
then I had bene guiltie indéede.
then I had be guilty indeed.
cs pns11 vhd vbn j av.
(9) part (DIV2)
65
Page 86
829
And although in this I be innocent, yet I know my selfe to be guiltie of many things as vile as this, which they know not of:
And although in this I be innocent, yet I know my self to be guilty of many things as vile as this, which they know not of:
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(9) part (DIV2)
65
Page 86
830
and that is also of thy mercy and goodnesse towardes me poore wretched creature.
and that is also of thy mercy and Goodness towards me poor wretched creature.
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(9) part (DIV2)
65
Page 86
831
And as for them thou hast set them a work• to try me, it is thy doing O Lord,
And as for them thou hast Set them a work• to try me, it is thy doing O Lord,
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(9) part (DIV2)
65
Page 86
832
though they haue no such purpose, neither know they so much, yet by thy grace, I am so perswaded,
though they have no such purpose, neither know they so much, yet by thy grace, I am so persuaded,
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(9) part (DIV2)
65
Page 86
833
and if thou didst not kéepe me from falling, I should be as wicked as they are ▪ If we would but enter into this meditatio• with our selues as in the sight of God, the• should we put vp many things more thē w• do,
and if thou didst not keep me from falling, I should be as wicked as they Are ▪ If we would but enter into this meditatio• with our selves as in the sighed of God, the• should we put up many things more them w• doe,
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(9) part (DIV2)
65
Page 86
834
and not vexe one another, yea eate v• one another at law as we do.
and not vex one Another, yea eat v• one Another At law as we do.
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(9) part (DIV2)
65
Page 87
835
Neither would we do so I am perswaded if we did throughly vnderstand the pollicies and slightes of Sathan,
Neither would we do so I am persuaded if we did thoroughly understand the policies and slights of Sathan,
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(9) part (DIV2)
65
Page 87
836
for he is very busie to raise vp enemies against vs, and then he is as busie to s•irre vs vp to reuengemēt:
for he is very busy to raise up enemies against us, and then he is as busy to s•irre us up to revengement:
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(9) part (DIV2)
65
Page 87
837
what? wilt thou put vp this at his hands? &c. then hath he that he would haue,
what? wilt thou put up this At his hands? etc. then hath he that he would have,
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(9) part (DIV2)
65
Page 87
838
for while he sets vs one to •unt another, in the meane time he huntes vs all and therefore let vs pray to God to kéepe our harts sound and vpright.
for while he sets us one to •unt Another, in the mean time he hunts us all and Therefore let us pray to God to keep our hearts found and upright.
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(9) part (DIV2)
65
Page 87
839
If we did but consider on the other side, what daunger our enemie is fallen into by vexing of vs,
If we did but Consider on the other side, what danger our enemy is fallen into by vexing of us,
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(9) part (DIV2)
66
Page 87
840
when we giue him no cause, we would be so farre from reuenging, that we would rather pitie him and lameut him,
when we give him no cause, we would be so Far from revenging, that we would rather pity him and lameut him,
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(9) part (DIV2)
66
Page 87
841
and pray for him, as our Sauiour Christ did for his enemies, Father forgiue them they know not they doe.
and pray for him, as our Saviour christ did for his enemies, Father forgive them they know not they do.
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(9) part (DIV2)
66
Page 87
842
And as Steuen did for his, Lord laye not this sinne •o their charge.
And as Stephen did for his, Lord say not this sin •o their charge.
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(9) part (DIV2)
66
Page 87
843
For well may Alexāder the Copper-smith do Paule much hurt, but the Lord will reward him according to his workes.
For well may Alexāder the Coppersmith do Paul much hurt, but the Lord will reward him according to his works.
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(9) part (DIV2)
66
Page 87
844
And the same God wil no doubt sée •ur causes redressed in his good time. And the same God will no doubt see •ur Causes Redressed in his good time.
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(9) part (DIV2)
66
Page 87
845
And if it do come to this point that we be afflicted or wronged any manner of wa• whatsoeuer:
And if it do come to this point that we be afflicted or wronged any manner of wa• whatsoever:
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(9) part (DIV2)
67
Page 88
846
the last remedy is to say, Lord if I must néedes be thus handled, or if thou wilt néedes take away my goods. &c. thy will be done ▪ onely kéepe my hart vpright before thée,
the last remedy is to say, Lord if I must needs be thus handled, or if thou wilt needs take away my goods. etc. thy will be done ▪ only keep my heart upright before thee,
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(9) part (DIV2)
67
Page 88
847
and put my affections in order, and giue me grace that I may be content and put it to thée O Lord,
and put my affections in order, and give me grace that I may be content and put it to thee Oh Lord,
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(9) part (DIV2)
67
Page 88
848
for I had rather haue all the world against me then to haue thée against me:
for I had rather have all the world against me then to have thee against me:
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(9) part (DIV2)
67
Page 88
849
so long as thou louest me, I care not who hate me.
so long as thou love me, I care not who hate me.
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(9) part (DIV2)
67
Page 88
850
Oh but if I should follow this counsell thou wilt say, thē my enemy will laugh and reioyce,
O but if I should follow this counsel thou wilt say, them my enemy will laugh and rejoice,
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(9) part (DIV2)
68
Page 88
851
and insult ouer me, I will neuer beare that.
and insult over me, I will never bear that.
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(9) part (DIV2)
68
Page 88
852
No, I warrāt thée, and if he doth laugh at thée, it is but frō the téeth outward,
No, I warrant thee, and if he does laugh At thee, it is but from the tooth outward,
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(9) part (DIV2)
68
Page 88
853
for saith Salomon to the wicked there is sorrow euen in laughter, he will not tell thée what is within him,
for Says Solomon to the wicked there is sorrow even in laughter, he will not tell thee what is within him,
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(9) part (DIV2)
68
Page 88
854
if thou didst, or couldest sée into him, thou shouldest sée that, that would make thée to pitie him,
if thou didst, or Couldst see into him, thou Shouldst see that, that would make thee to pity him,
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(9) part (DIV2)
68
Page 88
855
and euen shed teares for him.
and even shed tears for him.
cc av-j vvn n2 p-acp pno31.
(9) part (DIV2)
68
Page 88
856
We can not be better reuenged of our enemies, then to let them sée how litle they preuayle against vs,
We can not be better revenged of our enemies, then to let them see how little they prevail against us,
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(9) part (DIV2)
68
Page 88
857
and how litle they moue our patience.
and how little they move our patience.
cc c-crq j pns32 vvb po12 n1.
(9) part (DIV2)
68
Page 88
858
For as there is no such greef to a iester or a iugler, as when h• doth sée that with all his iestes and foolerie• he cannot moue mirth nor chaunge the coūtenaunces of them that heare him, and sée him:
For as there is no such grief to a jester or a juggler, as when h• does see that with all his jests and foolerie• he cannot move mirth nor change the countenances of them that hear him, and see him:
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(9) part (DIV2)
68
Page 89
859
so there can be no greater torment to a wicked and a malitious enemy, then to sée thée no whit gréeued,
so there can be no greater torment to a wicked and a malicious enemy, then to see thee no whit grieved,
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(9) part (DIV2)
68
Page 89
860
nor moued, at his mallice against thée, but that thou do so beare his iniuries as if there were none at all,
nor moved, At his malice against thee, but that thou do so bear his injuries as if there were none At all,
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(9) part (DIV2)
68
Page 89
861
for thy aduersaries purpose is to anger thée, and to driue thée into thy dumpes, which if he cannot bring to passe,
for thy Adversaries purpose is to anger thee, and to driven thee into thy dumps, which if he cannot bring to pass,
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(9) part (DIV2)
68
Page 89
862
then is he chafed and vexed ten times more then he was before.
then is he chafed and vexed ten times more then he was before.
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(9) part (DIV2)
68
Page 89
863
Therefore saith the Apostle, Let vs not be ouercome with euill, but ouercome euill with goodnesse, to teach vs that good is stronger then euill,
Therefore Says the Apostle, Let us not be overcome with evil, but overcome evil with Goodness, to teach us that good is Stronger then evil,
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(9) part (DIV2)
68
Page 89
864
and what is it that we desire, but to ouercome our enemies or rather the euill that is in them? thē we must do it with that which is contrary to their euill,
and what is it that we desire, but to overcome our enemies or rather the evil that is in them? them we must do it with that which is contrary to their evil,
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(9) part (DIV2)
68
Page 89
865
and that is goodnesse, as fire is quenched not with fire but with water.
and that is Goodness, as fire is quenched not with fire but with water.
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(9) part (DIV2)
68
Page 89
866
If thē thy enemy be vaineglorious be not thou so too, but be lowly giuing glory to God,
If them thy enemy be vainglorious be not thou so too, but be lowly giving glory to God,
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(9) part (DIV2)
68
Page 89
867
if he be puffed vp with pride, be thou of an humble spirite, if he boast himselfe, abase thou thy selfe:
if he be puffed up with pride, be thou of an humble Spirit, if he boast himself, abase thou thy self:
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(9) part (DIV2)
68
Page 89
868
if he curse, blesse thou, if he be hoate, be thou cold, if he blaspheme, doe not yu so.
if he curse, bless thou, if he be hot, be thou cold, if he Blaspheme, do not thou so.
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(9) part (DIV2)
68
Page 89
869
but reproue him in good wordes, & if he be mad, be thou stayed, & so doing yu shalt in the end both weare him, wearye him. and stay him too.
but reprove him in good words, & if he be mad, be thou stayed, & so doing thou shalt in the end both wear him, weary him. and stay him too.
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(9) part (DIV2)
68
Page 90
870
And whē they sée this it will cut their very hart strings asunder, and then thanke thou God for that he hath vpholdē thee in thine integritie.
And when they see this it will Cut their very heart strings asunder, and then thank thou God for that he hath upholden thee in thine integrity.
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(9) part (DIV2)
68
Page 90
871
For Sathan whō they serue hath not such a spite to our welth, our learning,
For Sathan whom they serve hath not such a spite to our wealth, our learning,
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(9) part (DIV2)
68
Page 90
872
or our cunning, or credite (though he loue none of all) as he hath to our godlinesse,
or our cunning, or credit (though he love none of all) as he hath to our godliness,
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(9) part (DIV2)
68
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& the graces of Gods spirite in vs. Was it Iobs wealth that Sathan so much enuied? or did he so sist him as he did,
& the graces of God's Spirit in us Was it Jobs wealth that Sathan so much envied? or did he so sist him as he did,
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because he was a rich man? nothing gréeued the deuill so much, as to sée Iob still continue in his vprightnesse,
Because he was a rich man? nothing grieved the Devil so much, as to see Job still continue in his uprightness,
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and when he made him blaspheme and curse the day of his birth, thē he left him,
and when he made him Blaspheme and curse the day of his birth, them he left him,
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for he careth not greatly how rich men be, so that it be not in godlinesse,
for he Careth not greatly how rich men be, so that it be not in godliness,
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nay he will helpe them to gather riches & learning, and credite. &c. if he sée that therewithall they may gather more sinne,
nay he will help them to gather riches & learning, and credit. etc. if he see that therewithal they may gather more sin,
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and he may gather them to hell, as he was content, yea and ready to make Adam eate one apple more, when he had inough before,
and he may gather them to hell, as he was content, yea and ready to make Adam eat one apple more, when he had enough before,
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because he knew not els how to set God and him at enimitie, which were before at vnitie.
Because he knew not Else how to Set God and him At enmity, which were before At unity.
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Now when Sathan shall thus sift vs, as no doubt he doth, and will sift vs as wheat is sifted (saith Christ) let vs thē looke to our faith, & pray yt it may not fayle:
Now when Sathan shall thus sift us, as no doubt he does, and will sift us as wheat is sifted (Says christ) let us them look to our faith, & pray that it may not fail:
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then shall he & his instrumēts haue their labour for their trauel, whē we shal haue ye assurāce of Gods fauor he vpholding vs in our integrity, which God graūt for his mercy sake.
then shall he & his Instruments have their labour for their travel, when we shall have you assurance of God's favour he upholding us in our integrity, which God grant for his mercy sake.
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The Papists taught men to know whether they stood in the state of grace or no, by many toyes and deuises,
The Papists taught men to know whither they stood in the state of grace or no, by many toys and devises,
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as by going on pilgrimage hither and thither, by offering to this stocke and to that blocke, by going to shrift,
as by going on pilgrimage hither and thither, by offering to this stock and to that block, by going to shrift,
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and by taking absolution at a balde Priestes hand, by saying their stinte of Mattēs and beads, by kéeping of their dayes and houres,
and by taking absolution At a bald Priests hand, by saying their stint of Mattens and beads, by keeping of their days and hours,
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and a number of such odd deuises:
and a number of such odd devises:
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but they were all deceiued, because this was of the deuils inuenting, for indéede by these things men were sure of the deuils geace, but not of Gods grace.
but they were all deceived, Because this was of the Devils inventing, for indeed by these things men were sure of the Devils Grace, but not of God's grace.
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But if we would know whether we stand in the state of grace or no indéede, here is a triall,
But if we would know whither we stand in the state of grace or no indeed, Here is a trial,
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if we finde Gods spirite by the preaching of the Gospell subduing the corruptions of our harts, setling our faith in Gods promises, through Christ Iesus,
if we find God's Spirit by the preaching of the Gospel subduing the corruptions of our hearts, settling our faith in God's promises, through christ Iesus,
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and vpholding vs in our integritie, when by course of nature we should fall into iniquitie,
and upholding us in our integrity, when by course of nature we should fallen into iniquity,
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then be we in the state of grace indeede, for thus did Dauid assure himselfe of Gods fauour,
then be we in the state of grace indeed, for thus did David assure himself of God's favour,
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and so may we, if we will watch our selues as Dauid did.
and so may we, if we will watch our selves as David did.
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THE FOVRTH SERMON. Decemb. 5.3. Sab. As for me thou vpholdest me, &c.
THE FOURTH SERMON. December 5.3. Sab. As for me thou upholdest me, etc.
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IN these words we are to note further, that the king doth not say simply, I am vpholden,
IN these words we Are to note further, that the King does not say simply, I am upholden,
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or I haue kept mine integritie, but he saith, thou O Lord hast vpholden me,
or I have kept mine integrity, but he Says, thou O Lord hast upholden me,
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and doest vphold me, where we may obserue, that though Dauids heart was sincere, and sound,
and dost uphold me, where we may observe, that though David heart was sincere, and found,
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and vpright before God, frée from his enemies vniust accusations, and frée from all de••re of reuenge:
and upright before God, free from his enemies unjust accusations, and free from all de••re of revenge:
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yet all this was giuen him of God, it came not to him by nature to teach vs that of our selues we are not able to kéepe our selues,
yet all this was given him of God, it Come not to him by nature to teach us that of our selves we Are not able to keep our selves,
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but God must and doth vphold vs in our vprightnesse, or else we fall as others 〈 ◊ 〉,
but God must and does uphold us in our uprightness, or Else we fallen as Others 〈 ◊ 〉,
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and therefore we must craue this grace of God, that he will kéepe vs, and defend vs with his holy spirit.
and Therefore we must crave this grace of God, that he will keep us, and defend us with his holy Spirit.
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There hath bene a great controuersie betwéene the Papists and vs (euer since the abomination of desolation stoode in the holy place) about this point.
There hath be a great controversy between the Papists and us (ever since the abomination of desolation stood in the holy place) about this point.
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They (intending to iustifie them selues with the Lawyer in the Gospell) say, This haue we done,
They (intending to justify them selves with the Lawyer in the Gospel) say, This have we done,
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and that can we do, affirming that it is in the power of man (which is but dust and ashes) of himselfe,
and that can we do, affirming that it is in the power of man (which is but dust and Ashes) of himself,
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and by him selfe, to repent when he will, to beléeue when he will, to obey God when he will,
and by him self, to Repent when he will, to believe when he will, to obey God when he will,
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and to vphold them selues in their integritie.
and to uphold them selves in their integrity.
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And to make their matter good, they say, we haue the grace of God giuen vs, to obtaine the grace of God by our own power.
And to make their matter good, they say, we have the grace of God given us, to obtain the grace of God by our own power.
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Where you sée they speake flat contraries, if they had grace to sée it:
Where you see they speak flat contraries, if they had grace to see it:
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for if ye grace of God be giuen vs, then we haue it not of our selues:
for if you grace of God be given us, then we have it not of our selves:
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if we haue it of our selues, then is it not giuen vs of God.
if we have it of our selves, then is it not given us of God.
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Againe if we be vpholden by the grace and fauor of God, then we vphold not our selues:
Again if we be upholden by the grace and favour of God, then we uphold not our selves:
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if we haue this power of our selues, then not of God.
if we have this power of our selves, then not of God.
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Thus they speake contrary to them selues, and are deuided in their owne spéeches, like the kingdome of Sathan, which is deuided in it self that it cannot stand.
Thus they speak contrary to them selves, and Are divided in their own Speeches, like the Kingdom of Sathan, which is divided in it self that it cannot stand.
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And to speake the truth, they speake confusedly they know not what, because Babell, that is confusion, is fallen vpon them,
And to speak the truth, they speak confusedly they know not what, Because Babel, that is confusion, is fallen upon them,
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as vpō those men which would presume by their owne endeuours without God to climbe vp into heauen.
as upon those men which would presume by their own endeavours without God to climb up into heaven.
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Now on the other side, we hold, that we can get nothing but by the helpe of God:
Now on the other side, we hold, that we can get nothing but by the help of God:
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and we admit no first grace, but if the grace of God be in vs, it is giuen vs of Gods spirit, not gotten of our owne power,
and we admit no First grace, but if the grace of God be in us, it is given us of God's Spirit, not got of our own power,
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and this we proue by the word of God. God worketh both the wil and the deede, saith the Apostle to the Philippians.
and this we prove by the word of God. God works both the will and the deed, Says the Apostle to the Philippians.
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Of our selues we are not able to thinke a good thought, saith ye same Apostle to the Corinthians,Of our selves we Are not able to think a good Thought, Says you same Apostle to the Corinthians,
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and therefore he demaundeth of all flesh, What hast thou, that thou hast not receiued ? as if he should say, nothing:
and Therefore he demandeth of all Flesh, What hast thou, that thou hast not received? as if he should say, nothing:
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If therefore thou hast receiued it, why doest thou boast as though thou hadst not receiued it? Aske S. Iames, and he wil tell vs, that euery good gift, and euery perfect gift, is from aboue,
If Therefore thou hast received it, why dost thou boast as though thou Hadst not received it? Ask S. James, and he will tell us, that every good gift, and every perfect gift, is from above,
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& commeth down from the Father of light. & comes down from the Father of Light.
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As if he should say, from whomsoeuer euill doth come, yet all goodnes commeth from God.
As if he should say, from whomsoever evil does come, yet all Goodness comes from God.
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Aske Abimelech, and he will tell vs, that if God had not kept him he had kept Abrahams wife. Ask Abimelech, and he will tell us, that if God had not kept him he had kept Abrahams wife.
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Aske Peters fal, and that will tell vs, that if we stand by our selues, we shall fall,
Ask Peter's fall, and that will tell us, that if we stand by our selves, we shall fallen,
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although we were as strong as Peter. Aske Ieremie, and he will tell vs that the heart is deceiptfull, & wicked aboue all things:
although we were as strong as Peter. Ask Ieremie, and he will tell us that the heart is deceitful, & wicked above all things:
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yea and though it be borne and bred, and brought vp with vs, and we haue daily familiarity therwith,
yea and though it be born and bred, and brought up with us, and we have daily familiarity therewith,
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yet we can not know it. Therefore, if none can know it, much lesse can any reforme it.
yet we can not know it. Therefore, if none can know it, much less can any reform it.
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He that knoweth it can reforme it, and doth reforme it, where it is reformed:
He that Knoweth it can reform it, and does reform it, where it is reformed:
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but that is ye Lord which searcheth the heart, for so it followeth in the next verse, I the Lord search the heart and trie the reines.
but that is the Lord which Searches the heart, for so it follows in the next verse, I the Lord search the heart and try the reins.
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Aske Moses and he will tell vs, that the thoughts of mans heart are euill continually, as if he should say.
Ask Moses and he will tell us, that the thoughts of men heart Are evil continually, as if he should say.
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If they be good at any time, that is not of man, but of God.
If they be good At any time, that is not of man, but of God.
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Moses him selfe being in prayer, must haue his hands holdē vp by Aaron and Hur, if Moses were not able of him selfe to hold vp his hands in prayer, much lesse was he able to hold vp his heart in prayer.Moses him self being in prayer, must have his hands held up by Aaron and Hur, if Moses were not able of him self to hold up his hands in prayer, much less was he able to hold up his heart in prayer.
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What doth this teach vs, but this, that if we were as zealous as Moses, yet God must hold vs vp, or else we faint.
What does this teach us, but this, that if we were as zealous as Moses, yet God must hold us up, or Else we faint.
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There are but two things required of euery one. The first is, to become holy. The second is, to continue holy, to conuert and turne into the wayes of God,
There Are but two things required of every one. The First is, to become holy. The second is, to continue holy, to convert and turn into the ways of God,
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and to continue in the waies of the Lord: now both these are of God, and not of our selues.
and to continue in the ways of the Lord: now both these Are of God, and not of our selves.
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Of the first the Prophet Ioell speaketh whē he saith, Turne thou vs ô Lord, and then we shall be turned.
Of the First the Prophet Joel speaks when he Says, Turn thou us o Lord, and then we shall be turned.
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As if he should say, Except the Lord do turne our hearts, we shall neuer be turned vnto him,
As if he should say, Except the Lord do turn our hearts, we shall never be turned unto him,
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for of our selues we cannot.
for of our selves we cannot.
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How farre & how long had S. Paule walked in the way of persecuting the Christians,
How Far & how long had S. Paul walked in the Way of persecuting the Christians,
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if the Lord had not stayed him by the way? When would Saul haue become a Paule, if the Lord had not changed his name and altered his nature? When would so naturall a persecutor, haue become so holy a professor,
if the Lord had not stayed him by the Way? When would Saul have become a Paul, if the Lord had not changed his name and altered his nature? When would so natural a persecutor, have become so holy a professor,
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if the Lord had not called him? And when he was conuerted, who kept him from falling backe againe? My grace (saith the Lord) is sufficient to vphold thee.
if the Lord had not called him? And when he was converted, who kept him from falling back again? My grace (Says the Lord) is sufficient to uphold thee.
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The spirit of the Lord is therfore called by the Prophet Esay, the spirit of wisedome, and vnderstanding, the spirit of counsell, the spirit of courage, the spirit of knowledge,
The Spirit of the Lord is Therefore called by the Prophet Isaiah, the Spirit of Wisdom, and understanding, the Spirit of counsel, the Spirit of courage, the Spirit of knowledge,
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and the spirit of the feare of the Lord: and the Spirit of the Fear of the Lord:
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to teach vs, that if we haue holy wisedome, vnderstanding, or counsell, or courage, or knowledge,
to teach us, that if we have holy Wisdom, understanding, or counsel, or courage, or knowledge,
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or the feare of God, we haue them of Gods spirit, and not of our selues.
or the Fear of God, we have them of God's Spirit, and not of our selves.
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Whē God gaue Saul a Princely spirit, he spake like a king, but when his spirit was departed from him, he spake like a clowne and not like a king.
When God gave Saul a Princely Spirit, he spoke like a King, but when his Spirit was departed from him, he spoke like a clown and not like a King.
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Therefore Salomon prayeth vnto God for a wise and vnderstanding heart, to teach vs, yt we haue no such thing of our selues but from aboue. Therefore Solomon Prayeth unto God for a wise and understanding heart, to teach us, that we have no such thing of our selves but from above.
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The very phrase of the Scripture, & Dauids manner of speaking doth teach vs no lesse.
The very phrase of the Scripture, & David manner of speaking does teach us no less.
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Thou vpholdest me (saith Dauid ) yea euē me thou vpholdest. Now Dauid we know had many singular,Thou upholdest me (Says David) yea even me thou upholdest. Now David we know had many singular,
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and excellēt graces of God, and yet God must vphold him, that is, hold him vp from falling:
and excellent graces of God, and yet God must uphold him, that is, hold him up from falling:
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what doth this argue but thus much, that we are subiect to falling euen the best of vs? Therefore in the 15. of Iohn God is compared to a husbandman,
what does this argue but thus much, that we Are Subject to falling even the best of us? Therefore in the 15. of John God is compared to a husbandman,
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and in the 5. of Esay. 1. verse, & in diuers other places of •cripture his Church is compared to a vine, which though it be most fruitfull,
and in the 5. of Isaiah. 1. verse, & in diverse other places of •cripture his Church is compared to a vine, which though it be most fruitful,
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yet is it most weake, and must be purged by ye Lord, •hat it may be fruitfull, & must be vpholden •y the Lord,
yet is it most weak, and must be purged by you Lord, •hat it may be fruitful, & must be upholden •y the Lord,
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or els it will fall to the ground. This doctrine hath a double vse for our selues.
or Else it will fallen to the ground. This Doctrine hath a double use for our selves.
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First it serueth for our comfort, if we •e the seuauntes of God, for alb•it we be compassed about with many weaknesses,
First it serveth for our Comfort, if we •e the seuauntes of God, for alb•it we be compassed about with many Weaknesses,
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& assaulted with infinite temptations on euery side, yet the Lord whom we serue doth & will vphold vs,
& assaulted with infinite temptations on every side, yet the Lord whom we serve does & will uphold us,
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If at any time he doth let vs fall, it is to teach vs that we cannot vphold our selues,
If At any time he does let us fallen, it is to teach us that we cannot uphold our selves,
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but that we stād by him.
but that we stand by him.
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But assuredly though we fall daily, yet he will so vphold vs if we relye vpon him, that we shal not fall finally from him.
But assuredly though we fallen daily, yet he will so uphold us if we rely upon him, that we shall not fallen finally from him.
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If he taketh all his graces from vs (as we thinke) at any time, let vs know that he doth it for no other purpose,
If he Takes all his graces from us (as we think) At any time, let us know that he does it for no other purpose,
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but that we might know our selues of our selues to be but naked, and so might begge all of him againe.
but that we might know our selves of our selves to be but naked, and so might beg all of him again.
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Therfore, whatsoeuer we want, let vs séeke it at the hands of God, that giueth to them which want:
Therefore, whatsoever we want, let us seek it At the hands of God, that gives to them which want:
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when we féele any weakeness• in vs, or any sinne strong, let vs beséech th• Lord, to vphold vs. Do not say, I cā,
when we feel any weakeness• in us, or any sin strong, let us beseech th• Lord, to uphold us Do not say, I can,
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or I wil do this, and that, I will beléeue, and repent when I list, no,
or I will do this, and that, I will believe, and Repent when I list, no,
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for if the Lord by his grace and fauour doth not vphold thée, thou shalt do nothing but fall from him.
for if the Lord by his grace and favour does not uphold thee, thou shalt do nothing but fallen from him.
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Faith is ye gift of God, therefore pray, Lord increase my faith, and Lord helpe my vnbeléefe. Faith is the gift of God, Therefore pray, Lord increase my faith, and Lord help my unbelief.
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A reformed hart, and holy affections be the gift of God, therefore pray with Dauid, Create i• me O Lord a cleane hart,
A reformed heart, and holy affections be the gift of God, Therefore pray with David, Create i• me O Lord a clean heart,
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and renew a right spirite within me. The loue of wisedome is the gift of God, therefore pray. Apply my hart vnto wisedome. and renew a right Spirit within me. The love of Wisdom is the gift of God, Therefore pray. Apply my heart unto Wisdom.
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To vnderstand the wil of God in his law, is the worke of God, therfore pray, O Lord Open my eyes that I may see the wondrous things of thy law.
To understand the will of God in his law, is the work of God, Therefore pray, Oh Lord Open my eyes that I may see the wondrous things of thy law.
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To set light by vanitie, that is by vaine things and vaine persons is the worke of Gods grace not of nature,
To Set Light by vanity, that is by vain things and vain Persons is the work of God's grace not of nature,
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therfore we must pray Turne away my eyes from beholding vanitie.
Therefore we must pray Turn away my eyes from beholding vanity.
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What should I say more? Let vs beséech the Lord our strength to vphold vs in our integritie,
What should I say more? Let us beseech the Lord our strength to uphold us in our integrity,
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& he wil vphold vs, so farre as shal make for his own glory, and our owne saluation,
& he will uphold us, so Far as shall make for his own glory, and our own salvation,
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and what would we desire more? And this we must desire: for els we cannot stand but fall.
and what would we desire more? And this we must desire: for Else we cannot stand but fallen.
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Secōdly, this doctrine serueth to humble vs, and may be a preseruatiue against pride, the vse of it is at all times;
Secōdly, this Doctrine serveth to humble us, and may be a preservative against pride, the use of it is At all times;
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but chiefly when we begin to waxe proude of any good thing, which the Lord doth worke in vs,
but chiefly when we begin to wax proud of any good thing, which the Lord does work in us,
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or by vs, which indéede is our corrupt nature. And likewise when we insulte •uer our weake brethren, both which are our faultes.
or by us, which indeed is our corrupt nature. And likewise when we insult •uer our weak brothers, both which Are our Faults.
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When such thoughtes and temptations come to fasten vpon vs let vs thinke, that it is the Lord by whom we stand,
When such thoughts and temptations come to fasten upon us let us think, that it is the Lord by whom we stand,
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and of him i• is that we are that which we are, and if w• be proude therof, he may and can take awa• our hold,
and of him i• is that we Are that which we Are, and if w• be proud thereof, he may and can take awa• our hold,
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and we shall fall, and our honou• shall lye in the dust.
and we shall fallen, and our honou• shall lie in the dust.
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Rome was sometime a famous Church, the beloued spouse of Christ Iesus, and • daughter of the most high,
Rome was sometime a famous Church, the Beloved spouse of christ Iesus, and • daughter of the most high,
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but for her pride, God let her fall, and hath now giuen her • bill of diuorcement.
but for her pride, God let her fallen, and hath now given her • bill of divorcement.
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Of England it may be said, as it was sai• of Ierusalem, our habitation & kinred is o• Canaan, our father an Amorite, and our mother an Hittite.
Of England it may be said, as it was sai• of Ierusalem, our habitation & kindred is o• Canaan, our father an Amorite, and our mother an Hittite.
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In our natiuitie our nauell was not cut, we were not softned with water, nor seasoned with salt,
In our Nativity our navel was not Cut, we were not softened with water, nor seasoned with salt,
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nor swadled with cloutes, no eye pitied our case, we were ca•• out into the open field to the contempt of out person.
nor swaddled with clouts, no eye pitied our case, we were ca•• out into the open field to the contempt of out person.
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But the Lord of mercy and compassion passed by vs, and séeing vs euen polluted in our bloud,
But the Lord of mercy and compassion passed by us, and seeing us even polluted in our blood,
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yea in our owne bloud, sa•• in great pitie, and compassion vnspeakable, Thou shalt liue.
yea in our own blood, sa•• in great pity, and compassion unspeakable, Thou shalt live.
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He caused vs to multipli• as the bud of the field, he hath bestowed excellent ornaments vpon vs, our breasts are fashioned, our haire is growen,
He caused us to multipli• as the bud of the field, he hath bestowed excellent Ornament upon us, our breasts Are fashioned, our hair is grown,
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whereas we were naked and bare, behold further, ou• time is as the time of loue, he hath spread his skirts ouer vs,
whereas we were naked and bore, behold further, ou• time is as the time of love, he hath spread his skirts over us,
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and entred into a couenant with vs, and we are become his, & he is become ours.
and entered into a Covenant with us, and we Are become his, & he is become ours.
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He hath washed vs with swéete water, & annointed vs wt oyle of gladnesse.
He hath washed us with sweet water, & anointed us with oil of gladness.
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He hath clothed vs with broidered worke, he hath shod vs with badgers skinnes, and gir•ed vs with fine linnē, and couered vs with silke.
He hath clothed us with broidered work, he hath shod us with badgers skins, and gir•ed us with fine linen, and covered us with silk.
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He hath decked vs with ornamentes & put bracelets vpon our hands, and a chaine about our necke.
He hath decked us with Ornament & put bracelets upon our hands, and a chain about our neck.
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He hath put a frontlet vpon our face, eare rings in our eares, and a beautifull crowne vpon our head, he hath fed vs with fine flower, honie,
He hath put a frontlet upon our face, ear rings in our ears, and a beautiful crown upon our head, he hath fed us with fine flower, honey,
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and oyle, he hath made vs very beautifull, and hath caused vs to grow vp to a kingdome, in so much as our name is spread among the heathen for our beautie, which the Lord hath set vpon vs. What should be said more? In a word the Lord hath compted nothing to costly or to deare for vs,
and oil, he hath made us very beautiful, and hath caused us to grow up to a Kingdom, in so much as our name is spread among the heathen for our beauty, which the Lord hath Set upon us What should be said more? In a word the Lord hath counted nothing to costly or to deer for us,
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nay what could he do more for his vineyeard yt he hath not done vnto it? but what of all this? shal we bragge of our ornaments,
nay what could he do more for his vineyard that he hath not done unto it? but what of all this? shall we brag of our Ornament,
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and be proud of our iewels? no:
and be proud of our Jewels? no:
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but let vs serue the Lord our God with feare, & reioyce vnto him with reuerence,
but let us serve the Lord our God with Fear, & rejoice unto him with Reverence,
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for if we shall trust in our beautie, and play the harlot, because of our renowne,
for if we shall trust in our beauty, and play the harlot, Because of our renown,
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if we shall take our garmēts, and decke the high places with diuers colours, if we shall abuse the riches of Gods mercy, what then? Then heare the word of the Lord O harlot.
if we shall take our garments, and deck the high places with diverse colours, if we shall abuse the riches of God's mercy, what then? Then hear the word of the Lord Oh harlot.
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Thus saith the Lord, because thy shame is powred out, and thy filthinesse discouered through thy fornication with thy louers, I will therfore iudge thée after the manner of harlots,
Thus Says the Lord, Because thy shame is poured out, and thy filthiness discovered through thy fornication with thy lovers, I will Therefore judge thee After the manner of harlots,
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and murtherers, & I will giue thée the bloud of wrath & ielousie.
and murderers, & I will give thee the blood of wrath & jealousy.
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I will giue thée into thy enemies handes, and they shall strippe thée out of all thy clothes,
I will give thee into thy enemies hands, and they shall strip thee out of all thy clothes,
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and thy faire iewels, and leaue thée naked and bare.
and thy fair Jewels, and leave thee naked and bore.
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Therefore let him that thinke he standeth, take héede least he fall, but let vs make an end of our saluatiō with feare and trembling, not fearing least we should fall from our election,
Therefore let him that think he Stands, take heed lest he fallen, but let us make an end of our salvation with Fear and trembling, not fearing lest we should fallen from our election,
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& loose our saluation, but least we fall from our integritie and loose our manifold blessings,
& lose our salvation, but lest we fallen from our integrity and lose our manifold blessings,
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for want o• sober vsing of them. But this is in generall, let vs goe more particularly to worke.
for want o• Sobrium using of them. But this is in general, let us go more particularly to work.
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Haue any of vs her• present, any knowledge more thē he had, o• more then others haue,
Have any of us her• present, any knowledge more them he had, o• more then Others have,
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or wisedome, zeale, or faith, or loue, or patience, or any grace ▪ whatsoeuer, let vs not be proude of them, because God gaue them,
or Wisdom, zeal, or faith, or love, or patience, or any grace ▪ whatsoever, let us not be proud of them, Because God gave them,
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and God can take them againe.
and God can take them again.
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If any of vs do stand vpright, and walke in honestie, when others doe fall, let vs not insult ouer them,
If any of us do stand upright, and walk in honesty, when Others do fallen, let us not insult over them,
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as the maner of some is, to vpbraide honester men then them selues by faultes done fourtie yeare since,
as the manner of Some is, to upbraid Honester men then them selves by Faults done fourtie year since,
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and the law fully satisfied for them, and yet this is ye maner of prophane Atheists, which know neither God nor them selues, to cast the old ragges and sores of the seruaunts of God in their face, to make thē and their profession, I meane the Gospell odious in the eyes of the world,
and the law Fully satisfied for them, and yet this is the manner of profane Atheists, which know neither God nor them selves, to cast the old rags and sores of the Servants of God in their face, to make them and their profession, I mean the Gospel odious in the eyes of the world,
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and such as them selues are.
and such as them selves Are.
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And for no other cause but because they will not runne with them to ye same excesse of riot:
And for no other cause but Because they will not run with them to you same excess of riot:
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and euē as Esaw hated Iacob because of the blessing wherewith God had blessed him, and even as Esau hated Iacob Because of the blessing wherewith God had blessed him,
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so doe these men hate their brethren because they are better then them selues, and séeke to haue them and their wayes reformed according to ye word of God.
so do these men hate their brothers Because they Are better then them selves, and seek to have them and their ways reformed according to you word of God.
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Is it thinke you a small matter thus to quench, or to gréeue the spirite of God in any of our brethren? doe we stand by our selues? shall we neuer fall? (i) we neuer fall our selues? what if the Lord shall pull the staffe of his grace from vs? then we shal fall with shame inough and then others shall insult ouer vs,
Is it think you a small matter thus to quench, or to grieve the Spirit of God in any of our brothers? do we stand by our selves? shall we never fallen? (i) we never fallen our selves? what if the Lord shall pull the staff of his grace from us? then we shall fallen with shame enough and then Others shall insult over us,
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and reioyce at our fals, as we haue reioyced at their faults.
and rejoice At our falls, as we have rejoiced At their Faults.
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For further proofe wherof, let vs heare what the holy Ghost saith to such kinde of persōs in the 52. Psalme.
For further proof whereof, let us hear what the holy Ghost Says to such kind of Persons in the 52. Psalm.
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Why doest thou boast thy selfe in thy wickednesse, O man of power? the louing kindnesse of God indureth daily, Why dost thou boast thy self in thy wickedness, Oh man of power? the loving kindness of God Endureth daily,
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as if he should say, thou thinkest thy selfe a iolly fellow, and takest pride in thy wickednes,
as if he should say, thou Thinkest thy self a jolly fellow, and Takest pride in thy wickedness,
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as though thou were a great man of power and shouldest neuer come downe, and because God doth suffer thée from day to day waiting for thy repentaunce, thou thinkest, either that he cannot,
as though thou were a great man of power and Shouldst never come down, and Because God does suffer thee from day to day waiting for thy Repentance, thou Thinkest, either that he cannot,
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or dare not, or that he will not meddle with thée, but now sée thy selfe in thy colours,
or Dare not, or that he will not meddle with thee, but now see thy self in thy colours,
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and then iudge what cause thou hast to bragge it out as thou doest against all the world, what art thou? what goodnes is in thée? Thy toung imagineth mischief, & is like a sharpe rasor, that cutteth deceitfully.
and then judge what cause thou hast to brag it out as thou dost against all the world, what art thou? what Goodness is in thee? Thy tongue imagineth mischief, & is like a sharp razor, that cutteth deceitfully.
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Thou doest loue euill more then good, and lyes more thē truth. Thou louest all wordes that may destroy. O deceitfull toung. Now sée thy end.Thou dost love evil more then good, and lies more them truth. Thou love all words that may destroy. O deceitful tongue. Now see thy end.
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So God shall destroy thee for euer. So God shall destroy thee for ever.
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He shall take thee and plucke thee out of thy Tabernacle, and roote thee out of the land of the liuing.
He shall take thee and pluck thee out of thy Tabernacle, and root thee out of the land of the living.
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The righteous also shall see it, and feare, and shall laugh at him, saying, Behold the mā that tooke not God for his strength,
The righteous also shall see it, and Fear, and shall laugh At him, saying, Behold the man that took not God for his strength,
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but trusted vnto the multitude of his riches, and put his strength in his substance.
but trusted unto the multitude of his riches, and put his strength in his substance.
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But I (saith Dauid ) shalbe like a greene oliue tree in the house of God:
But I (Says David) shall like a green olive tree in the house of God:
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for I trusted in the mercies of God for euer and for euer. for I trusted in the Mercies of God for ever and for ever.
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But some will say this is spoken against the wicked sort of the world, but I haue, more grace,
But Some will say this is spoken against the wicked sort of the world, but I have, more grace,
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& moe graces of God then they haue:
& more graces of God then they have:
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all the world cannot detect me of such vices, therefore I may be more bold to speake my pleasure of others then they may. But deceiue not thy selfe:
all the world cannot detect me of such vices, Therefore I may be more bold to speak my pleasure of Others then they may. But deceive not thy self:
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thou séest a child, while he will runne vp & down to shew his new clothes, and catcheth a fall,
thou See a child, while he will run up & down to show his new clothes, and Catches a fallen,
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& séeing himselfe downe, and his clothes soiled in the dust he crieth lowder at his fall thē he crowed before at his new coate:
& seeing himself down, and his clothes soiled in the dust he cries Louder At his fallen them he crowed before At his new coat:
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so God hath put many excellent graces vpon thée, thou crowest at the sight of them,
so God hath put many excellent graces upon thee, thou crowest At the sighed of them,
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as Nebuchadnezzar did at the sight of his pallace, & like a foole thou art in admiratiō of thy selfe, till thou stumblest euen vpon thy owne gifts,
as Nebuchadnezzar did At the sighed of his palace, & like a fool thou art in admiration of thy self, till thou stumblest even upon thy own Gifts,
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& when thou art downe, thou which before didst crow like a foole, doest then crye like a child, especially because thou séest thy excellent graces,
& when thou art down, thou which before didst crow like a fool, dost then cry like a child, especially Because thou See thy excellent graces,
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euē thy coate of diuers colours, stained and soiled with thy fall, be not therefore proude of thy giftes,
even thy coat of diverse colours, stained and soiled with thy fallen, be not Therefore proud of thy Gifts,
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nor insolent ouer thy weake brother, for God vpholdeth thée, & God can set him vp, and cast thée downe:
nor insolent over thy weak brother, for God upholdeth thee, & God can Set him up, and cast thee down:
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for promotion (saith Dauid ) commeth neither from the East nor from the West, but God is Iudge,
for promotion (Says David) comes neither from the East nor from the West, but God is Judge,
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and he setteth vp one and pulleth downe another. Thinke we vpon this, and it will humble vs:
and he sets up one and pulls down Another. Think we upon this, and it will humble us:
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who would haue thought that Dauids holinesse should haue bene so stayned in the puddle of vncleannesse? Who would haue thought that Salomon his wisedome should euer haue bene wrapt vp in the follie of women? Who would haue thought that Sampsons strength had slept in the lap of weaknesse? Who would haue thought that such a valiant souldier as Peter was, would haue proued such a coward as he was afterward? what do all these but crye with one voyce, take héede how you walke,
who would have Thought that David holiness should have be so stained in the puddle of uncleanness? Who would have Thought that Solomon his Wisdom should ever have be wrapped up in the folly of women? Who would have Thought that Sampsons strength had slept in the lap of weakness? Who would have Thought that such a valiant soldier as Peter was, would have proved such a coward as he was afterwards? what do all these but cry with one voice, take heed how you walk,
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for it is God that vpholdeth.
for it is God that upholdeth.
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How many Iudges haue come downe from the bēch to the barre? how many prisoners haue gone vp from the the barre to the bench? how many Dukes, Earles, Lordes, Knightes,
How many Judges have come down from the bench to the bar? how many Prisoners have gone up from the the bar to the bench? how many Dukes, Earls, lords, Knights,
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and Gentlemen, how many I say both honorable & worshipfull, wise and learned, stoute and valiant, haue bene pluckt from their places of honor and dignitie,
and Gentlemen, how many I say both honourable & worshipful, wise and learned, stout and valiant, have be plucked from their places of honour and dignity,
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like vntimely fruite from the trée? and bene brought, some to the gibbet? some to the scaffold,
like untimely fruit from the tree? and bene brought, Some to the gibbet? Some to the scaffold,
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and some to perpetuall imprisonment? & what haue they there confessed but thus much, while God vpheld vs we stood,
and Some to perpetual imprisonment? & what have they there confessed but thus much, while God upheld us we stood,
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and for want of grace we fell. and for want of grace we fell.
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Therfore let no mā reioyce at our fals, for if you stand, God doth vphold you, and if he do not vphold you, you shal surely fall.
Therefore let no man rejoice At our falls, for if you stand, God does uphold you, and if he do not uphold you, you shall surely fallen.
av vvb dx n1 vvi p-acp po12 vvz, c-acp cs pn22 vvb, np1 vdz vvi pn22, cc cs pns31 vdb xx vvi pn22, pn22 vmb av-j vvi.
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Haman was neuer so high in the kings fauour, but at last he was as high on his owne gallowes.Haman was never so high in the Kings favour, but At last he was as high on his own gallows.
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Mordecai was neuer so neare the point of death, but at last he was aduaūced to great honor.Mordecai was never so near the point of death, but At last he was advanced to great honour.
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Iudas once thought much with another, for bestowing a box of ointment more then needed (as he thought) vpon Christ, at last he knew that him selfe had taken more then he ought by thirtie pence, the price of innocent bloud.Iudas once Thought much with Another, for bestowing a box of ointment more then needed (as he Thought) upon christ, At last he knew that him self had taken more then he ought by thirtie pence, the price of innocent blood.
np1 a-acp vvd av-d p-acp n-jn, p-acp vvg dt n1 pp-f n1 av-dc cs vvd (c-acp pns31 vvd) p-acp np1, p-acp ord pns31 vvd cst pn31 n1 vhd vvn av-dc cs pns31 vmd p-acp crd n2, dt n1 pp-f j-jn n1.
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The swelling red sea was once deuided in sunder, which before threatned present death to any that durst go into it.
The swelling read sea was once divided in sunder, which before threatened present death to any that durst go into it.
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The Sunne which runneth his course as a swift giant, did once stand still.
The Sun which Runneth his course as a swift giant, did once stand still.
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The rauens did once féede Elias. The dogges bellyes were once a graue for Iezabell. The fire which by nature consumeth all, had once no power ouer the haire of a mans head.
The Ravens did once feed Elias. The Dogs bellies were once a graven for Jezebel. The fire which by nature consumeth all, had once no power over the hair of a men head.
dt n2 vdd a-acp vvi np1. dt n2 n2 vbdr a-acp dt j p-acp np1. dt n1 r-crq p-acp n1 vvz d, vhd a-acp dx n1 p-acp dt n1 pp-f dt ng1 n1.
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The lice, and the flyes did once preuaile against a kinges power.
The lice, and the flies did once prevail against a Kings power.
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The hungry Lions had once no power against Daniell. Litle naked Dauid, did once giue great armed Goliath the ouerthrow.
The hungry Lions had once no power against Daniell. Little naked David, did once give great armed Goliath the overthrow.
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There was once a song of Sauls thousand, and Dauids ten thousand.
There was once a song of Saul's thousand, and David ten thousand.
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And what was once, which may not be againe if God will? Therfore let no man be proude of that he is,
And what was once, which may not be again if God will? Therefore let no man be proud of that he is,
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but let him remēber what hath bene, and what may be, and that none vpholdeth from falling but God.
but let him Remember what hath be, and what may be, and that none upholdeth from falling but God.
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Thou vpholdest me (saith Dauid. ) Think we vpon this text when we sée the hand of God in iustice vpon any malefactor? we run out by troupes to sée some executed, some whipped,Thou upholdest me (Says David.) Think we upon this text when we see the hand of God in Justice upon any Malefactor? we run out by troops to see Some executed, Some whipped,
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and some to be some other way openly shamed:
and Some to be Some other Way openly shamed:
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we sée them, we talke of thē, we wonder at them, and so we forget them.
we see them, we talk of them, we wonder At them, and so we forget them.
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But if we would then take so much paines, as to lay our inside to their outside, that is, our owne faults concealed in Gods mercie, with their faults reuealed in Gods iustice, we would thē pitie their case, and feare our selues:
But if we would then take so much pains, as to lay our inside to their outside, that is, our own Faults concealed in God's mercy, with their Faults revealed in God's Justice, we would them pity their case, and Fear our selves:
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we would pray for them, and for our selues, we wold humbly thanke God, which by his grace had kept vs from falling.
we would pray for them, and for our selves, we would humbly thank God, which by his grace had kept us from falling.
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For if the Lord in mercy should not vphold vs, we might be théeues, or murtherers,
For if the Lord in mercy should not uphold us, we might be thieves, or murderers,
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and commit any wickednesse as well as others.
and commit any wickedness as well as Others.
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And this let vs know, that the Lord doth but pick them out to preach this vnto vs, that except he vphold vs we fall,
And this let us know, that the Lord does but pick them out to preach this unto us, that except he uphold us we fallen,
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and except we repent we shall fall.
and except we Repent we shall fallen.
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Thou vpholdest me (saith Dauid, both a king and a Prophet) and therefore both mightie and learned, to teach vs that there is none so great for liuing,Thou upholdest me (Says David, both a King and a Prophet) and Therefore both mighty and learned, to teach us that there is none so great for living,
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so high for authoritie, nor so excellent for learning, but must depend on God, and trust in God for all these,
so high for Authority, nor so excellent for learning, but must depend on God, and trust in God for all these,
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or else he is no body. The blind world is in another vaine, and their vaine is vaine indéede:
or Else he is no body. The blind world is in Another vain, and their vain is vain indeed:
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for they thinke that honesty and pietie do go by wealth and authoritie, and not by the grace of God.
for they think that honesty and piety do go by wealth and Authority, and not by the grace of God.
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And therefore when they grow to be wealthy in the world, or when they haue gotten authoritie into their hands, they begin to lift vp the head,
And Therefore when they grow to be wealthy in the world, or when they have got Authority into their hands, they begin to lift up the head,
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& to turne vp the snout in the wind, then they dispence with themselues to disgrace al that come before them, if they like them not:
& to turn up the snout in the wind, then they dispense with themselves to disgrace all that come before them, if they like them not:
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and to disdaine al their poore neighbours, be they neuer so godly, but themselues cannot chuse but be honest,
and to disdain all their poor neighbours, be they never so godly, but themselves cannot choose but be honest,
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and godly, because they are rich, and in authoritie.
and godly, Because they Are rich, and in Authority.
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But what if they chaunce to be taken in a trip, as the wiliest foxe is sometime taken in a snare? what if they be conuinced of falling,
But what if they chance to be taken in a trip, as the wiliest fox is sometime taken in a snare? what if they be convinced of falling,
cc-acp q-crq cs pns32 vvb pc-acp vbi vvn p-acp dt n1, c-acp dt js n1 vbz av vvn p-acp dt n1? q-crq cs pns32 vbb j-vvn pp-f vvg,
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or slipping, or some notorious crime? what then? do they then flie to God? nothing lesse,
or slipping, or Some notorious crime? what then? do they then fly to God? nothing less,
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but to their wealth, or friends, or authoritie, or some worldly deuise, & thus they say in their hearts, Thou my money,
but to their wealth, or Friends, or Authority, or Some worldly devise, & thus they say in their hearts, Thou my money,
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or thou my countenance, or thou my wealth, or thou my friend in the Court, shalt vphold me:
or thou my countenance, or thou my wealth, or thou my friend in the Court, shalt uphold me:
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and so, many times through corruption, for friendship, and fauour, for a gift, a present or a bribe, a bad man,
and so, many times through corruption, for friendship, and favour, for a gift, a present or a bribe, a bad man,
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and a bad cause are vpholden, which should be cast in ye dust.
and a bad cause Are upholden, which should be cast in you dust.
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But Achab shalbe slaine though he will not be known to be Achab, and Ieroboams wise shall be knowne though she disguiseth her selfe:
But Ahab shall slain though he will not be known to be Ahab, and Ieroboams wise shall be known though she disguiseth her self:
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for onely they shall stand vpright whō the Lord vpholdeth, and none else, for the Lord knoweth the way of the righteous,
for only they shall stand upright whom the Lord upholdeth, and none Else, for the Lord Knoweth the Way of the righteous,
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and the way of the wicked shall perish. But sée the blindnesse of these wise worldlings: and the Way of the wicked shall perish. But see the blindness of these wise worldlings:
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because they are wealthie, or mightie, or craftie, they thinke themselues safe inough, and what néede they pray to God for his grace to vphold them? nay, they make a wonder at him that talketh of any such matter:
Because they Are wealthy, or mighty, or crafty, they think themselves safe enough, and what need they pray to God for his grace to uphold them? nay, they make a wonder At him that talketh of any such matter:
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wheras indéed the more wealth, or authoritie, or learning, or credit, or friends, or any worldly commoditie a man hath, the more néede he hath of Gods grace to vphold him from extremities on euery side,
whereas indeed the more wealth, or Authority, or learning, or credit, or Friends, or any worldly commodity a man hath, the more need he hath of God's grace to uphold him from extremities on every side,
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for else all these things will be but so many ropes whereby Sathan will pull him to hell.
for Else all these things will be but so many ropes whereby Sathan will pull him to hell.
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Last of all, if this doctrine were wel learned, and stedfastly beléeued, it would serue in stéede of a moderator to end many bitter contentions,
Last of all, if this Doctrine were well learned, and steadfastly believed, it would serve in steed of a moderator to end many bitter contentions,
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for commonly in contending one with another, we say, Thou art this, and that, and I am this,
for commonly in contending one with Another, we say, Thou art this, and that, and I am this,
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and that, thy better, and honester then thou, and so foorth.
and that, thy better, and Honester then thou, and so forth.
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But the Apostle giueth vs other counsell, Brethren if any man (saith he) be fallen by occasion, you that be spirituall restore such a one with the spirit of meekenesse, considering thy self lest thou also be tēpted.
But the Apostle gives us other counsel, Brothers if any man (Says he) be fallen by occasion, you that be spiritual restore such a one with the Spirit of meekness, considering thy self lest thou also be tempted.
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And (saith he) in another place, We our selues also were in times past vnwise, disobedient, deceiued, seruing lustes and diuerse pleasures, liuing in maliciousnes,
And (Says he) in Another place, We our selves also were in times passed unwise, disobedient, deceived, serving lusts and diverse pleasures, living in maliciousness,
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and enuie, hatefull and hating one another, but whē the bountifulnesse and loue of God our Sauiour appeared we were otherwise, and so may others be hereafter, which are not yet,and envy, hateful and hating one Another, but when the bountifulness and love of God our Saviour appeared we were otherwise, and so may Others be hereafter, which Are not yet,
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and we may be hereafter as others are now, if God doth not vphold vs:
and we may be hereafter as Others Are now, if God does not uphold us:
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for it is he that vpholdeth them which stand, which raiseth them that are downe, which strengtheneth the weake,
for it is he that upholdeth them which stand, which Raiseth them that Are down, which strengtheneth the weak,
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and casteth downe the prou• in the imagination of their hearts. Now let vs pray.
and Cast down the prou• in the imagination of their hearts. Now let us pray.
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THE FIFT SERMON, December 12. 4. Sabboth. And doest set me before thy face for euer.
THE FIFT SERMON, December 12. 4. Sabbath. And dost Set me before thy face for ever.
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WE haue heard already that God did vphold Dauid in his innocencie, whereby he was assured of Gods fauour towards him.
WE have herd already that God did uphold David in his innocence, whereby he was assured of God's favour towards him.
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Now we shall heare, how God preserued him in safetie, which is another pledge of his loue towardes him.
Now we shall hear, how God preserved him in safety, which is Another pledge of his love towards him.
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In these words we haue two things to consider.
In these words we have two things to Consider.
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First what God did for Dauid, he set him before his face ▪ Secondly, how long this loue lasted, for euer: when he saith, Thou doest set me before thy face.
First what God did for David, he Set him before his face ▪ Secondly, how long this love lasted, for ever: when he Says, Thou dost Set me before thy face.
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It is as much as if he should say, by manifest signes and tokens of deliuerance, thou doest let me know that thou hast me in remembrance:
It is as much as if he should say, by manifest Signs and tokens of deliverance, thou dost let me know that thou hast me in remembrance:
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for when God séemeth to forget his children, he is sayd to hide his face, as appeareth in Psalm. 44.24.
for when God Seemeth to forget his children, he is said to hide his face, as appears in Psalm. 44.24.
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where the Church complaineth in this maner, Wherefore hidest thou thy face, and forgettest our miserie and affliction? that is,
where the Church Complaineth in this manner, Wherefore hidest thou thy face, and forgettest our misery and affliction? that is,
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why doest thou not shew vs thy helpe, that we may knowe thou doest remember vs? Therefore when he doth make it manifest that he doth remēber vs, he is said to set vs before his face.
why dost thou not show us thy help, that we may know thou dost Remember us? Therefore when he does make it manifest that he does Remember us, he is said to Set us before his face.
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This sheweth what a care the Lord hath of them whom he loueth, and what affection he doth beare vnto them whom he vpholdeth in the integritie of their heart,
This shows what a care the Lord hath of them whom he loves, and what affection he does bear unto them whom he upholdeth in the integrity of their heart,
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as a thing which a man hath alwayes in his sight:
as a thing which a man hath always in his sighed:
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〈 ◊ 〉 doth God loue his children, that he can no• abide for loue to let them go out of his sight.
〈 ◊ 〉 does God love his children, that he can no• abide for love to let them go out of his sighed.
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As the husband that loueth his wife, thinket• him selfe not well till she hath his compani• & he her presence:
As the husband that loves his wife, thinket• him self not well till she hath his compani• & he her presence:
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so God loueth the Church his spouse, that he can not abide to be without her companie,
so God loves the Church his spouse, that he can not abide to be without her company,
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and thinkes her not safe, except she be in his presence to behold th• light of his countenaunce,
and thinks her not safe, except she be in his presence to behold th• Light of his countenance,
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therefore it pleaseth the Lord Iesus, not onely to call himsel• the head of his Church, and the Church hi• body,
Therefore it Pleases the Lord Iesus, not only to call himsel• the head of his Church, and the Church hi• body,
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but also to terme his Church the fulnesse of him selfe, although he filleth all in a•• things,
but also to term his Church the fullness of him self, although he fills all in a•• things,
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as though he were imperfect witho•• his Church.
as though he were imperfect witho•• his Church.
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As the father or the mother will haue that infant in their sight, which they loue most dearely,
As the father or the mother will have that infant in their sighed, which they love most dearly,
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so God will haue his Church in his sight, which he loueth most tenderly.
so God will have his Church in his sighed, which he loves most tenderly.
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As the tutour will haue his pupill in his presence to shew his care and his loue towardes him,
As the tutor will have his pupil in his presence to show his care and his love towards him,
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so the Lord, which hath takē vpon him our tuition doth set vs before his face, that we may know what care he hath ouer vs,
so the Lord, which hath taken upon him our tuition does Set us before his face, that we may know what care he hath over us,
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therefore are such phrases vsed in the Scripture, as Esay. 49.15.16.
Therefore Are such phrases used in the Scripture, as Isaiah. 49.15.16.
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Can a womā forget her child & not haue cōpassion on the sonne of her wombe? though they should forget, Can a woman forget her child & not have compassion on the son of her womb? though they should forget,
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yet will not I forget thee, saith the Lord.
yet will not I forget thee, Says the Lord.
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Behold I haue grauen thee on the palme of my handes, thy walles are euer in my sight, to shew that no enemies can come against his Church,Behold I have graven thee on the palm of my hands, thy walls Are ever in my sighed, to show that no enemies can come against his Church,
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but he must know thē, and no breaches can be made in the walles of his Church,
but he must know them, and no Breaches can be made in the walls of his Church,
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but he must sée them, and sée who made them. And so long it cannot chuse but go well with his Church.
but he must see them, and see who made them. And so long it cannot choose but go well with his Church.
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And therefore it followeth in the next verse, Thy builders make hast, and thy destroyers, and those that made thee wast, are departed from thee.
And Therefore it follows in the next verse, Thy Builders make haste, and thy destroyers, and those that made thee wast, Are departed from thee.
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In the 10. of S. Iohn 28. The sonne himself saith of his spouse the elect.
In the 10. of S. John 28. The son himself Says of his spouse the elect.
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I geue vnto them eternall life, neither shall any plucke them out of my hād, to shew how safe they are with him,I give unto them Eternal life, neither shall any pluck them out of my hand, to show how safe they Are with him,
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and how mindfull he is of them.
and how mindful he is of them.
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In figure whereof, Aaron the high Priest (who was also a figure of Christ) was commaunded by God in the 28. of Exodus to weare a breast plate with foure rowes of precious stones.
In figure whereof, Aaron the high Priest (who was also a figure of christ) was commanded by God in the 28. of Exodus to wear a breast plate with foure rows of precious stones.
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In the first row, a Rubie, a Topace, and a Carbuncle. In the second row, an Emeraude, a Saphire, and a Diamonde. In the First row, a Ruby, a Topace, and a Carbuncle. In the second row, an Emerald, a Sapphire, and a Diamond.
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In the third row, a Turkis, an Achate, and a Hemetite, In the fourth row, a Chrysolite, an Onix, and a Iasper.
In the third row, a Turks, an Achate, and a Hemetite, In the fourth row, a chrysolite, an Onix, and a Jasper.
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And the stones shalbe according to the names of the children of Israell, twelue according to their names, grauen at signets, euerie one after his name,
And the stones shall according to the names of the children of Israel, twelue according to their names, graven At signets, every one After his name,
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and they shalbe for the twelue Tribes: all this is to shew what accōpt the Lord doth make of his chosen people.and they shall for the twelue Tribes: all this is to show what account the Lord does make of his chosen people.
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But where must these stones 〈 ◊ 〉 worne? he sheweth where in the 29. verse.
But where must these stones 〈 ◊ 〉 worn? he shows where in the 29. verse.
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So Aaron shall beare the names of the children of Israell, in the breast plate of Iudgemēt vpon his hart, So Aaron shall bear the names of the children of Israel, in the breast plate of Judgement upon his heart,
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whē he goeth into the holy place, for a remembraunce continually before the Lord. And Aaron shall beare the Iudgement of the children of Israell vpon his hart continually. when he Goes into the holy place, for a remembrance continually before the Lord. And Aaron shall bear the Judgement of the children of Israel upon his heart continually.
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And what is this for, but to shew the continuall care that Christ hath of his Church.
And what is this for, but to show the continual care that christ hath of his Church.
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For Aaron is a figure and resemblaunce of Christ, the precious stones are a figure of the Church of Christ.
For Aaron is a figure and resemblance of christ, the precious stones Are a figure of the Church of christ.
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Aaron must weare them vpon his breast, that is in his sight, so Christ hath his people alwayes in his sight.Aaron must wear them upon his breast, that is in his sighed, so christ hath his people always in his sighed.
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As it was impossible for Aaron to forget the stones, which were in his sight,
As it was impossible for Aaron to forget the stones, which were in his sighed,
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so is it impossible that Christ our true Aaron should forget his people, which beléeue in his name,
so is it impossible that christ our true Aaron should forget his people, which believe in his name,
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but hath them in continuall remembraunce, being now gone into the holy of holies, that is the kingdome of his father, the most holy place of all.
but hath them in continual remembrance, being now gone into the holy of holies, that is the Kingdom of his father, the most holy place of all.
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And the same care which the Lord Iesus had of the Iewes his choise people at the first, the same care hath he of the Gentils, that is of vs and other nations of the earth, which beléeue in him:
And the same care which the Lord Iesus had of the Iewes his choice people At the First, the same care hath he of the Gentiles, that is of us and other Nations of the earth, which believe in him:
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because the wall of separation is pulled down, and there is now no respect of persons with the Lord, but in all nations, he that feareth the Lord, and worketh righteousnesse is accepted of him.
Because the wall of separation is pulled down, and there is now no respect of Persons with the Lord, but in all Nations, he that fears the Lord, and works righteousness is accepted of him.
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As for me thou doest set me before thy face for euer.
As for me thou dost Set me before thy face for ever.
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This then sheweth that none are in such safetie as the godly, none so wel guarded as the godly, none so well prouided for as the godly,
This then shows that none Are in such safety as the godly, none so well guarded as the godly, none so well provided for as the godly,
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for God doth set them before his face for euer, so that howsoeuer the world goeth,
for God does Set them before his face for ever, so that howsoever the world Goes,
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yet God doth alwayes remēber thē, as he did remember Abraham whē Sodome was destroyed, for as he was mindfull of his promise, which he made to our forefather Abraham, which is called the father of the faithfull,
yet God does always Remember them, as he did Remember Abraham when Sodom was destroyed, for as he was mindful of his promise, which he made to our forefather Abraham, which is called the father of the faithful,
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so will he be no lesse mindful of his promise, which he made to his séede, yt is to all ye faithfull for euer.
so will he be no less mindful of his promise, which he made to his seed, that is to all you faithful for ever.
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Because he is the Lord & •haungeth not.
Because he is the Lord & •haungeth not.
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Who dareth offer violence to the Princes beloued in the presence of the Prince? Who shall presume to take the ••gnet off the Princes finger? Who will take a praye out of the Lions claw? And who shal snatch the Lordes chosē out of his hand, whō he hath set as a signet vpon his right hād? I• there be no safetie in the presēce of ye owner where is safetie? Nature doth teach vs no lesse. Who dareth offer violence to the Princes Beloved in the presence of the Prince? Who shall presume to take the ••gnet off the Princes finger? Who will take a pray out of the Lions claw? And who shall snatch the lords chosen out of his hand, whom he hath Set as a signet upon his right hand? I• there be no safety in the presence of the owner where is safety? Nature does teach us no less.
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The child (fearing to be h••rt of any body) runneth before his father or his mother,
The child (fearing to be h••rt of any body) Runneth before his father or his mother,
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and then thinkes him selfe safe.
and then thinks him self safe.
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Nature hath taught the very dogge to runne before hi• master, when he feareth any body, that commeth to hurt him,
Nature hath taught the very dog to run before hi• master, when he fears any body, that comes to hurt him,
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but yet these may be de•ceiued, for, what if the father be so vnnaturall that he will not rescue his child? or if he be willing, what if he be not able, being ouermatched? or if he be able and willing at one time, what if his minde chaunge,
but yet these may be de•ceiued, for, what if the father be so unnatural that he will not rescue his child? or if he be willing, what if he be not able, being overmatched? or if he be able and willing At one time, what if his mind change,
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& what if his affection be estranged at another time? if he be not altered in affection, what if he knoweth not when his sonne is iniuried? if he knoweth when, what if he knoweth not by whom? if he knoweth by whom, what if he cannot come by him? And many things moe, what then? why then Vltra posse non •st esse.
& what if his affection be estranged At Another time? if he be not altered in affection, what if he Knoweth not when his son is injuried? if he Knoweth when, what if he Knoweth not by whom? if he Knoweth by whom, what if he cannot come by him? And many things more, what then? why then Vltra posse non •st esse.
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He can do no more thē he can. But with the Lord our heauenly father it is not so:He can do no more them he can. But with the Lord our heavenly father it is not so:
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for, as he is able being almightie, so he is most willing being our father through his sonne Christ.
for, as he is able being almighty, so he is most willing being our father through his son christ.
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As he is willing, so is he vnchaūgeable, as he is vnchaungeable, so hath he all knowledge,
As he is willing, so is he unchangeable, as he is unchangeable, so hath he all knowledge,
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and therefore knoweth by whō, at what time, in what place, in what maner, and for what cause any thing is done in the whole world,
and Therefore Knoweth by whom, At what time, in what place, in what manner, and for what cause any thing is done in the Whole world,
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and as he hath all knowledge, so is his Maiestie euery where present, therfore there is no flying from his presēce.
and as he hath all knowledge, so is his Majesty every where present, Therefore there is no flying from his presence.
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And as he is euery where, so is he iust and true, and therefore cannot be bribed,
And as he is every where, so is he just and true, and Therefore cannot be bribed,
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nor peruerted, & as he is all in all things, so all things are his,
nor perverted, & as he is all in all things, so all things Are his,
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and of him are all things whatsoeuer they be, and therefore he hath néede of nothing.
and of him Are all things whatsoever they be, and Therefore he hath need of nothing.
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What shall we say more? shall not therefore Gods children be most safe, & most happy before his face, in whose presence is life,
What shall we say more? shall not Therefore God's children be most safe, & most happy before his face, in whose presence is life,
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and at whose right hand are pleasures for euermore? no doubt of it.
and At whose right hand Are pleasures for evermore? no doubt of it.
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Let the wicked then tremble, let Sanballat and Tobias be astonished, let Ashur & Pashur be abashed, let Corah and his cōpanie be confounded, let Ioab and Iudas go hang them thēselues with their trecherous kisses,
Let the wicked then tremble, let Sanballat and Tobias be astonished, let Ashur & Pashur be abashed, let Corah and his company be confounded, let Ioab and Iudas go hang them themselves with their treacherous Kisses,
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and their traiterous conspiracies, let Ananias dissēble, & his wif• take his part, and let them perish in their hypocrisie.
and their traitorous conspiracies, let Ananias dissemble, & his wif• take his part, and let them perish in their hypocrisy.
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And the foxes which séeke to destroy the Lordes vineyeard, (and their cubbes ▪ by whose vndermininges the vine hath bu• small grapes, ) let them take héede that they be not taken in their owne wilinesse, fo• they cannot go so closely,
And the foxes which seek to destroy the lords vineyard, (and their cubs ▪ by whose underminings the vine hath bu• small grapes,) let them take heed that they be not taken in their own wiliness, fo• they cannot go so closely,
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nor yet so cuning•ly to worke against Gods children, but th• Lord •ée•h them well inough.
nor yet so cuning•ly to work against God's children, but th• Lord •ée•h them well enough.
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For he hath se• his children before his face for eu••. For he hath se• his children before his face for eu••.
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This was it ye dismayed Pa•rie y• bloud•butcher, when he came with a full resoluti•• to lay hands vpon the Lordes annointed:
This was it you dismayed Pa•rie y• bloud•butcher, when he Come with a full resoluti•• to lay hands upon the lords anointed:
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h• saw in her very countenaunce the face 〈 ◊ 〉 God, that is some litle sparke of his Maiestie, which did so coole his courage, that his traiterous hand was not able to accomplish the bloudie deuise of his hart, the Lordes name be blessed for euer.
h• saw in her very countenance the face 〈 ◊ 〉 God, that is Some little spark of his Majesty, which did so cool his courage, that his traitorous hand was not able to accomplish the bloody devise of his heart, the lords name be blessed for ever.
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And were it possible for her to haue escaped so many daungers as she hath passed through euen from her infancie,
And were it possible for her to have escaped so many dangers as she hath passed through even from her infancy,
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if the Lord had not set her before his face, and geuen his louing kindnesse charge to waite vpon hir? The Lord therefore set her in his sight,
if the Lord had not Set her before his face, and given his loving kindness charge to wait upon his? The Lord Therefore Set her in his sighed,
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and defend her with the light of his countenaunce for euermore.
and defend her with the Light of his countenance for evermore.
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But if this be true will some say, why do the wicked séeme to preuaile so often as they do against those which feare the Lord? Surely it is true, they séeme indéede to preuaile against them, when they confounde themselues.
But if this be true will Some say, why do the wicked seem to prevail so often as they do against those which Fear the Lord? Surely it is true, they seem indeed to prevail against them, when they confound themselves.
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And for the most part their laughter is but from the téeth outward, and the end of their mirth is heauinesse.
And for the most part their laughter is but from the tooth outward, and the end of their mirth is heaviness.
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But ye truth is so, that God séeing his children to were proude of his presence,
But you truth is so, that God seeing his children to were proud of his presence,
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and to forget themselues like the Disciples, when they saw Christ a litle transfigured, he hides his face for a while,
and to forget themselves like the Disciples, when they saw christ a little transfigured, he hides his face for a while,
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& sets the wicked vpon them, and giueth Sathā leaue to sift them, yet not so,
& sets the wicked upon them, and gives Sathā leave to sift them, yet not so,
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but that he hath stil an eye vnto them, & will sée thē take no hurt.
but that he hath still an eye unto them, & will see them take not hurt.
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What a comfort is this to the godly? to thinke that when heauen and earth go together,
What a Comfort is this to the godly? to think that when heaven and earth go together,
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yet their God hath them in an euerlasting remembraunce:
yet their God hath them in an everlasting remembrance:
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but for this they were of all men most miserable, for but few in the world do care for them.
but for this they were of all men most miserable, for but few in the world do care for them.
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But our vntamed nature will not so be aunswered.
But our untamed nature will not so be answered.
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And our impatient humours will not so be satisfied, for we feare that if we should striue to lead a godly life, to put vp wrongs,
And our impatient humours will not so be satisfied, for we Fear that if we should strive to led a godly life, to put up wrongs,
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and to walke in innocēcie and faithfulnesse, no body will care for vs, or regard vs, we shal lye open to the iniuries of all the world, euery bodies plough will go ouer vs, & make long furrowes vpon our backes.
and to walk in innocence and faithfulness, no body will care for us, or regard us, we shall lie open to the injuries of all the world, every bodies plough will go over us, & make long furrows upon our backs.
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This indéede is the voyce of worldly reason•, but faith in Gods promises is of another minde, that saith, I beleeue in God the father almightie.
This indeed is the voice of worldly reason•, but faith in God's promises is of Another mind, that Says, I believe in God the father almighty.
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that is, I am perswaded that God which is my father in Christ, is willing to saue me,
that is, I am persuaded that God which is my father in christ, is willing to save me,
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and being almightie is able to saue me, and according to his gracious promise will sée m• take no wrong.
and being almighty is able to save me, and according to his gracious promise will see m• take no wrong.
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When my father and mother forsooke me (saith Dauid ) the Lord tooke me vp.
When my father and mother forsook me (Says David) the Lord took me up.
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I am poore & in miserie (saith he) but ye Lord careth for me. I am poor & in misery (Says he) but you Lord Careth for me.
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But thou wilt say, this is particularly spoken of Dauid, what is that to me? yes saith the Prophet, it is for thee too,
But thou wilt say, this is particularly spoken of David, what is that to me? yes Says the Prophet, it is for thee too,
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for who so dwelleth in the secret of the most high, shall abide in the shadow of the almightie, I will say vnto the Lord, O my hope and my fortresse, he is my God in him will I trust,
for who so dwells in the secret of the most high, shall abide in the shadow of the almighty, I will say unto the Lord, Oh my hope and my fortress, he is my God in him will I trust,
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surely he will deliuer me frō the snare of the fowler, and frō the noysome pestilence. &c. surely he will deliver me from the snare of the Fowler, and from the noisome pestilence. etc.
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As this comfort is great, and large, yet it perteineth to none, but to the godly:
As this Comfort is great, and large, yet it pertaineth to none, but to the godly:
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for this loue token is giuen to none, but to such as stand in the integritie, and vprightnesse of their hart.
for this love token is given to none, but to such as stand in the integrity, and uprightness of their heart.
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Yet God is good to Israell (saith the Psalmist) but marke what followeth, euen to those that are pure in hart, to teach vs, that if we would be such as God wilbe g••d vnto, we must first be such as God doth delight in, Yet God is good to Israel (Says the Psalmist) but mark what follows, even to those that Are pure in heart, to teach us, that if we would be such as God will g••d unto, we must First be such as God does delight in,
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for not the Cananites, nor the Egyptiās, nor the Moabites, nor the Hittite• ▪ nor the Amorites,
for not the Canaanites, nor the egyptians, nor the Moabites, nor the Hittite• ▪ nor the amorites,
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but ye Israelites were represented by the precious stones vpon the hart of the high Priest.
but you Israelites were represented by the precious stones upon the heart of the high Priest.
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So, not the Idolatrous, nor superstitious, nor couetous, nor ye malicious, nor proude, nor prophane,
So, not the Idolatrous, nor superstitious, nor covetous, nor you malicious, nor proud, nor profane,
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nor beastly contēners of God, but the true worshippers of God, the méeke, the faithfull, the lowly, the godly, shalbe had in remēbraunce before the Lord.
nor beastly contemners of God, but the true worshippers of God, the meek, the faithful, the lowly, the godly, shall had in remembrance before the Lord.
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Whosoeuer can truly say with Dauid, Thou vpholdest me in mine integritie, may vndoubtedly follow, & chearefully sing with Dauid, and thou doest set me before thy face.
Whosoever can truly say with David, Thou upholdest me in mine integrity, may undoubtedly follow, & cheerfully sing with David, and thou dost Set me before thy face.
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But how long will the Lord set his children before his face? for euer, saith the Prophet, y• is, he will neuer be wearie of doing good vnto thē,
But how long will the Lord Set his children before his face? for ever, Says the Prophet, y• is, he will never be weary of doing good unto them,
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but from time to time he will stand by them, no power shall withstād him, no pollicie shall preuent him, no eloquence shall turne him, no wisedome shall circumuent him, no bribes shall peruert him,
but from time to time he will stand by them, no power shall withstand him, no policy shall prevent him, no eloquence shall turn him, no Wisdom shall circumvent him, no Bribes shall pervert him,
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for he hath sworne once by his holinesse, that he will neuer faile his seruant Dauid, nor alter the decrée that is gone out of his mouth. His knowledge decreaseth not.
for he hath sworn once by his holiness, that he will never fail his servant David, nor altar the Decree that is gone out of his Mouth. His knowledge decreaseth not.
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his strength abateth not, his arme is not shortned. His giftes are without repentaunce.
his strength abateth not, his arm is not shortened. His Gifts Are without Repentance.
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He is not like Isaac that hath but one blessing, but the more he giueth the more he hath to giue, his storehouse is euer emptied, & euer full. He is not like Isaac that hath but one blessing, but the more he gives the more he hath to give, his storehouse is ever emptied, & ever full.
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The pooles of his mercy, are not like the poole about Ierusalē, which might be dried vp with tramplings of an armie of horsemen and horses, but they are such as all the sinnes of a thousand worldes can neuer drie vp, much lesse the sinnes of his chosen.
The pools of his mercy, Are not like the pool about Ierusalē, which might be dried up with tramplings of an army of horsemen and Horses, but they Are such as all the Sins of a thousand world's can never dry up, much less the Sins of his chosen.
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Therefore it is said in the Psalme, with the Lord is mercie, and with him is plenteous redemption,
Therefore it is said in the Psalm, with the Lord is mercy, and with him is plenteous redemption,
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and he shall redeeme Israell from all his sinnes, if they were moe then they are:and he shall Redeem Israel from all his Sins, if they were more then they Are:
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for his redēption is not scant redemption, no more then néedes must, like a garment that is but fit for one mans backe onely,
for his redemption is not scant redemption, no more then needs must, like a garment that is but fit for one men back only,
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but it is plenteous, and abounding, euen for euer and for euer, like the fiue loaues & two fishes, which fed fiue thousand to the ful,
but it is plenteous, and abounding, even for ever and for ever, like the fiue loaves & two Fish, which fed fiue thousand to the full,
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and yet were not spent, by twelue baskets full which remained, & that was more thē was set downe.
and yet were not spent, by twelue baskets full which remained, & that was more them was Set down.
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His loue to his Church was before all worldes. In this life he loueth, and for euer he loueth vs:
His love to his Church was before all world's. In this life he loves, and for ever he loves us:
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therefore his loue is called euerlasting loue.
Therefore his love is called everlasting love.
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He doth set his people before his face for euer, that is, in prosperitie, in aduersitie, in sicknesse, in health, in peace and in warre,He does Set his people before his face for ever, that is, in Prosperity, in adversity, in sickness, in health, in peace and in war,
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and at all times, in bed and at boord, in the house, and in the field, abroad and at home, at sea and at lād, in temple and in tent, & in all places:
and At all times, in Bed and At board, in the house, and in the field, abroad and At home, At sea and At land, in temple and in tent, & in all places:
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therefore is he called ye God of ye hills and the God of the vallies, what shall I say more? He is for euer the same, and chaūgeth not.
Therefore is he called you God of the hills and the God of the valleys, what shall I say more? He is for ever the same, and changeth not.
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He hath not two willes, as the Papistes do teach:
He hath not two wills, as the Papists do teach:
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a former will, and an afterwill, a doctrine most damnable, and vncomfortable, but he is God and neuer chaungeth, and the righteous shall therefore be had in an euerlasting remembraunce, he doth not say the rich or the pleasaunt conceipted,
a former will, and an afterwill, a Doctrine most damnable, and uncomfortable, but he is God and never changeth, and the righteous shall Therefore be had in an everlasting remembrance, he does not say the rich or the pleasant conceited,
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or the mightie, or the wittie, or the beautifull. &c. But the righteous shalbe had in remēbraūce.
or the mighty, or the witty, or the beautiful. etc. But the righteous shall had in remembrance.
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As if he should say, the wicked shall be euerlastingly forgotten, be they neuer so wise, neuer so wealthie, neuer so mightie, neuer so craftie, As if he should say, the wicked shall be everlastingly forgotten, be they never so wise, never so wealthy, never so mighty, never so crafty,
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or neuer so well liked of amongst men, because they are not righteous.
or never so well liked of among men, Because they Are not righteous.
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Then you sée that no infirmitie, no sicknesse, no weaknesse, no simplenesse, no base parentage, no low estate, no miserie,
Then you see that no infirmity, no sickness, no weakness, no simpleness, no base parentage, no low estate, no misery,
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nor affliction, no deuill of hell can make the Lord either to forget or to forsake those, which haue had once the assuraunce of his loue,
nor affliction, no Devil of hell can make the Lord either to forget or to forsake those, which have had once the assurance of his love,
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for whom he loueth he loueth for euer.
for whom he loves he loves for ever.
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Therefore if iniquitie come, or if securitie steal• vpon vs, let this doctrine be a staffe to stay vs vp in our integritie ▪ if sicknesse come,
Therefore if iniquity come, or if security steal• upon us, let this Doctrine be a staff to stay us up in our integrity ▪ if sickness come,
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or pouertie come, or crosses come, or affliction come, nay if all the deuils in hell come, let this doctrine vphold our faith in his promises, which is faithfull for euer, and cannot denie himselfe, let it be a brasen wall to thy conscience against despaire, let it be a preseruatiue against the infection of sinners, let it be a cordiall for our fainting spirites, let it swéeten all our sorrowes,
or poverty come, or Crosses come, or affliction come, nay if all the Devils in hell come, let this Doctrine uphold our faith in his promises, which is faithful for ever, and cannot deny himself, let it be a brazen wall to thy conscience against despair, let it be a preservative against the infection of Sinners, let it be a cordial for our fainting spirits, let it sweeten all our sorrows,
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and swallow vp all our cares. And while we liue, let vs comfort one another with these wordes.
and swallow up all our Cares. And while we live, let us Comfort one Another with these words.
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It is the Lord that vpholdeth vs in our integritie, and doth set vs before his face for euer, for the wordes are comfortable,It is the Lord that upholdeth us in our integrity, and does Set us before his face for ever, for the words Are comfortable,
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and the Lord giue a blessing that they may be profitable. Now let vs pray.
and the Lord give a blessing that they may be profitable. Now let us pray.
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THE SIXTH SERMON, December 19. 5. Sabboth. Blessed be the Lord God of Israell world without end.
THE SIXTH SERMON, December 19. 5. Sabbath. Blessed be the Lord God of Israel world without end.
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So be it, euen so be it.
So be it, even so be it.
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THe Prophet Dauid hauing receiued assuraunces of Gods fauour towards him, he prayseth God the giuer.
THe Prophet David having received assurances of God's favour towards him, he Praiseth God the giver.
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What tokēs he had of Gods loue both without him, and within him, we haue heard in the verses before, of his behauiour after the receipt therof, we shall heare in this last verse.
What tokens he had of God's love both without him, and within him, we have herd in the Verses before, of his behaviour After the receipt thereof, we shall hear in this last verse.
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He now returneth to God, for his iewells, such as he had, prayse & thāksgiuing, loue for loue, praises for blessings, as was his duety.
He now returns to God, for his Jewels, such as he had, praise & thanksgiving, love for love, praises for blessings, as was his duty.
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The Lord of loue wooeth Dauid his beloued, he hath wōne his affectiō, Dauid is ye Lords, both in body and soule,
The Lord of love wooeth David his Beloved, he hath won his affection, David is the lords, both in body and soul,
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& in all that he hath, Dauid is happy thereby, for he is samed therby, but ye Lord is neuer ye richer for his gift.
& in all that he hath, David is happy thereby, for he is samed thereby, but the Lord is never the Richer for his gift.
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In Dauids thankesgiuing, we may obserue two things, first to whō he offereth his sacrifice of praise:
In David thanksgiving, we may observe two things, First to whom he Offereth his sacrifice of praise:
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secōdly in what maner he offereth it. For ye first:
secōdly in what manner he Offereth it. For you First:
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it is y• Lord to whō he doth offer it, & to none but the Lord.
it is y• Lord to whom he does offer it, & to none but the Lord.
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Papistes say, blessed be God, & our Layd, blessed be God, & such a sainct, & such a sainct, for this & ye blessing:
Papists say, blessed be God, & our Laid, blessed be God, & such a saint, & such a saint, for this & you blessing:
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so doth not Gods child here, Ergo they are not Gods childrē in so doing.
so does not God's child Here, Ergo they Are not God's children in so doing.
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A mā after Gods owne hart doth not so, Ergo they are not men after Gods owne hart in doing so.
A man After God's own heart does not so, Ergo they Are not men After God's own heart in doing so.
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Great reason had Dauid, & great reasō haue all ye faithfull to prayse God onely:
Great reason had David, & great reason have all you faithful to praise God only:
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for first, who kept Dauids enemies frō triūphing against him but the Lord? who vpheld him in his integrity,
for First, who kept David enemies from triumphing against him but the Lord? who upheld him in his integrity,
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but ye Lord? who set him before his face for euer, but ye Lord? therefore who must be praysed but the Lord? This was ye Lords own doing,
but you Lord? who Set him before his face for ever, but you Lord? Therefore who must be praised but the Lord? This was the lords own doing,
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& this was ye Lords onely doing, therfore he onely is to be praysed.
& this was the lords only doing, Therefore he only is to be praised.
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Again, the Lord which saueth vs euen for his own name sake, wil not haue his glory parted betwéene him & his creatures,
Again, the Lord which Saveth us even for his own name sake, will not have his glory parted between him & his creatures,
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but giuen wholly to himselfe, as ye Prophet Esay saith, •herfore, cursed be they, whatsoeuer they be, y• dare ioyne any whatsoeuer,
but given wholly to himself, as you Prophet Isaiah Says, •herfore, cursed be they, whatsoever they be, y• Dare join any whatsoever,
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as partners wt God, either in his workes or in his worship.
as partners with God, either in his works or in his worship.
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For his maner & forme of praising God, it is most excellēt, for he doth it in such wordes & maner as noteth a wōderfull earnest affectiō in him towardes ye Lord, a great zeale of his glorie, great humilitie in him selfe,
For his manner & Form of praising God, it is most excellent, for he does it in such words & manner as notes a wonderful earnest affection in him towards you Lord, a great zeal of his glory, great humility in him self,
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& a great feare least he should not doe it as he ought:
& a great Fear lest he should not do it as he ought:
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for first, he doth not say simply, blessed be God, but blessed be the Lord God of Israell, to shew that nothing in him selfe deserued such loue at Gods hands,
for First, he does not say simply, blessed be God, but blessed be the Lord God of Israel, to show that nothing in him self deserved such love At God's hands,
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but onely the couenaunt, which ye Lord made, with his Church moued him thereunto, Dauid being a member of the Church.
but only the Covenant, which you Lord made, with his Church moved him thereunto, David being a member of the Church.
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Secondly as Gods loue is infinite and euerlasting, so accordingly he praiseth his name for it, saying, world without end. Thirdly, to shew his hartie,
Secondly as God's love is infinite and everlasting, so accordingly he Praiseth his name for it, saying, world without end. Thirdly, to show his hearty,
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and vnfained cōsent to that, which he spake, he saith.
and unfeigned consent to that, which he spoke, he Says.
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So be it, and as one not repēting him of that he had said, but rather fearing that he came too short in the first, he doubleth his speech,So be it, and as one not repenting him of that he had said, but rather fearing that he Come too short in the First, he doubles his speech,
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and with a second blow, to rouse vp his hart and affection, which were scant awakened with the first, he saith, So be it, and againe I say So be it, So be it, euen so be it.
and with a second blow, to rouse up his heart and affection, which were scant awakened with the First, he Says, So be it, and again I say So be it, So be it, even so be it.
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The doctrine that is to be gathered from this verse, ariseth two wayes, first from the matter subiect:
The Doctrine that is to be gathered from this verse, arises two ways, First from the matter Subject:
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secondly, from the forme of ye words.
secondly, from the Form of you words.
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The matter subiect of the verse is Dauids thankesgiuing to the Lord, for that he had so many wayes sealed vp,
The matter Subject of the verse is David thanksgiving to the Lord, for that he had so many ways sealed up,
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and made sure his loue vnto his soule.
and made sure his love unto his soul.
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From which example we may gather this general doctrine, that after benefits receiued of God, it is our dutie,
From which Exampl we may gather this general Doctrine, that After benefits received of God, it is our duty,
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and our delight to returne thankes vnto the Lord, if Gods loue be swéete vnto vs. And this dutie can none performe aright but the elect children of God, which are led by Gods spirit, endued with Gods grace, enriched with Gods benefites, and inflamed with his loue.
and our delight to return thanks unto the Lord, if God's love be sweet unto us And this duty can none perform aright but the elect children of God, which Are led by God's Spirit, endued with God's grace, enriched with God's benefits, and inflamed with his love.
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All of vs do begge and craue like lepers, but scarce one of ten do returne praises and thankesgiuing for our healing,
All of us do beg and crave like lepers, but scarce one of ten do return praises and thanksgiving for our healing,
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as though Gods gifts were not worth thāks.
as though God's Gifts were not worth thanks.
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We are not so kinde to the Lord for all his benefites, as we are to a mortall man for one curtesie.
We Are not so kind to the Lord for all his benefits, as we Are to a Mortal man for one courtesy.
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Onely the faithfull being once throughly enlightened, and effectually called, are afraid to omit or neglect this dutie,
Only the faithful being once thoroughly enlightened, and effectually called, Are afraid to omit or neglect this duty,
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and when they do faile therein, they are not a litle grieued thereat: and that they do, for Gods spirit is in them.
and when they do fail therein, they Are not a little grieved thereat: and that they do, for God's Spirit is in them.
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Therefore as they pray by the spirit, so by the same spirite they praise God: alwayes knitting vp their prayers with thankesgiuing, for they must not be separated.
Therefore as they pray by the Spirit, so by the same Spirit they praise God: always knitting up their Prayers with thanksgiving, for they must not be separated.
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Daniell prayed, & praised God thrée times a day on his knées: Daniell prayed, & praised God thrée times a day on his knees:
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no doubt he did it oftener as occasion was offred, but this he bound him selfe vnto what businesse soeuer he had, because of his dulnesse:
no doubt he did it oftener as occasion was offered, but this he bound him self unto what business soever he had, Because of his dulness:
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to teach vs what we must do.
to teach us what we must do.
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But how many deuour the graces of God one after another like a hogge vnder the trée, neuer looking vp to the trée from whence they come:
But how many deuour the graces of God one After Another like a hog under the tree, never looking up to the tree from whence they come:
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as though all that God sendeth were nothing.
as though all that God sends were nothing.
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Some are afraid to be acknowen who did them good, or gaue them goods, like the blind mans father, who for feare of the Iewes durst not tel who gaue his sonne his sight.
some Are afraid to be acknowen who did them good, or gave them goods, like the blind men father, who for Fear of the Iewes durst not tell who gave his son his sighed.
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Some are ashamed like Sarah, who laughed at the Angels message, when she should rather haue giuen thankes:
some Are ashamed like Sarah, who laughed At the Angels message, when she should rather have given thanks:
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& this is because the wicked mocke the godly for praising of God, as the sonne of the bond woman mocked the sonne of the frée woman,
& this is Because the wicked mock the godly for praising of God, as the son of the bound woman mocked the son of the free woman,
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and it is now become a reproch to speake any one word amongst many to the praise of God:
and it is now become a reproach to speak any one word among many to the praise of God:
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whereof it commeth that the most part both at bed and boord do so commonly forget to prayse the Lord,
whereof it comes that the most part both At Bed and board do so commonly forget to praise the Lord,
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but like beasts they sit and lye down, and like beasts they rise vp againe.
but like beasts they fit and lie down, and like beasts they rise up again.
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But litle may we do beloued, if we cannot by prayer aske leaue of God to take his blessings,
But little may we do Beloved, if we cannot by prayer ask leave of God to take his blessings,
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when we haue no right to any thing but in Christ, and litle may we do,
when we have no right to any thing but in christ, and little may we do,
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if we cannot giue him thanks, & acknowledge him to be the giuer.
if we cannot give him thanks, & acknowledge him to be the giver.
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Thus like théeues we steale the Lords benefites and do nothing for them, as if we should boldly goe into our neighbours house,
Thus like thieves we steal the lords benefits and do nothing for them, as if we should boldly go into our neighbours house,
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& take our diner, and his plate, and go away, and neuer say, with your leaue, nor I thanke you:
& take our dinner, and his plate, and go away, and never say, with your leave, nor I thank you:
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the Lord open our eyes, and touch our hearts.
the Lord open our eyes, and touch our hearts.
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Some that would séeme to be a litle more manerly, will vtter, nay I may more truely say, smother out a few cold words of course,
some that would seem to be a little more mannerly, will utter, nay I may more truly say, smother out a few cold words of course,
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like gossips & protestants at large, when they meete one another, Here is a goodly weather God be praised, Oh you haue a swéete child neighbour, God blesse him, God be thāked of your vpsitting,
like gossips & protestants At large, when they meet one Another, Here is a goodly weather God be praised, O you have a sweet child neighbour, God bless him, God be thanked of your upsitting,
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or your comming abrode againe, and so foorth:
or your coming abroad again, and so forth:
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but if any thing be added more then these common gratulations, whereby God may reape more glorie, that is a note of a Puritane,
but if any thing be added more then these Common gratulations, whereby God may reap more glory, that is a note of a Puritan,
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and he is too holy for our company.
and he is too holy for our company.
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Some would giue God thankes oftener then they do, but they cannot remember him without a picture,
some would give God thanks oftener then they do, but they cannot Remember him without a picture,
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or a crucifixe, or some Popish relicke, like the Ioclatrous Iewes, which could not remember God til they saw a calfe.
or a crucifix, or Some Popish relic, like the Ioclatrous Iewes, which could not Remember God till they saw a calf.
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As though the Lords dayly benefits were not sufficient remembrances & liuely pictures of the Lords goodnesse,
As though the lords daily benefits were not sufficient remembrances & lively pictures of the lords Goodness,
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or as though when any doth bestow a benefite vpon vs by his sonne, we should not thanke his father because we neuer saw him, and we want his picture.
or as though when any does bestow a benefit upon us by his son, we should not thank his father Because we never saw him, and we want his picture.
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Some will for fashion sake giue God a good word or two, and say perhaps, God is a good God, God be blessed, I thanke God for my deliuerance, &c. but then they must run a long discourse of them selues,
some will for fashion sake give God a good word or two, and say perhaps, God is a good God, God be blessed, I thank God for my deliverance, etc. but then they must run a long discourse of them selves,
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but if I had not done this and that, if I had not played ye man,
but if I had not done this and that, if I had not played you man,
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& had a good forecast, &c. it had not gone so well with me as it did.
& had a good forecast, etc. it had not gone so well with me as it did.
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Thus many deale with God, like him that when he hath tolde out his money to his creditor which he ought him,
Thus many deal with God, like him that when he hath told out his money to his creditor which he ought him,
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and taken vp his bond, snatcheth vp his money againe, and for an hundred pound giueth him a penie and a boxe on the eare.
and taken up his bound, snatches up his money again, and for an hundred pound gives him a penny and a box on the ear.
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But to leaue all these to the Lord, this is most certaine, if we be afrayd,
But to leave all these to the Lord, this is most certain, if we be afraid,
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or ashamed, or forgetfull, or indifferent to praise the Lord:
or ashamed, or forgetful, or indifferent to praise the Lord:
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or if we be vnreuerent, or idolatrous, or superstitious in praising God, how can we assure our selues to be the children of God?
or if we be unreverent, or idolatrous, or superstitious in praising God, how can we assure our selves to be the children of God?
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But note further in this holy seruant of God, how he was qualified, and prepared, before he would, or before he could offer any sacrifice of praise acceptable to God.
But note further in this holy servant of God, how he was qualified, and prepared, before he would, or before he could offer any sacrifice of praise acceptable to God.
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First he examineth his heart, and findeth his affectiōs holy, and vpright before the Lord, his heart frée from reuenge, his spirit humbled vnder the hand of God, his soule assured of Gods fauour,
First he examineth his heart, and finds his affections holy, and upright before the Lord, his heart free from revenge, his Spirit humbled under the hand of God, his soul assured of God's favour,
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and his faith setled in his promises:
and his faith settled in his promises:
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this being done, he procéedeth and saith Blessed be the Lord God of Israell, &c. assuring him selfe, that when his person is accepted with God, his praises & thankesgiuing shall not be reiected.
this being done, he Proceedeth and Says Blessed be the Lord God of Israel, etc. assuring him self, that when his person is accepted with God, his praises & thanksgiving shall not be rejected.
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This is to teach vs, that they which come vnsanctified, and vnprepared by a liuely faith and true repētance,
This is to teach us, that they which come unsanctified, and unprepared by a lively faith and true Repentance,
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and haue nothing to cōmend them vnto God but their pride, their hatred, their infidelitie, their impietie,
and have nothing to commend them unto God but their pride, their hatred, their infidelity, their impiety,
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and such like, they cannot prayse the Lord, and if they do, it is returned vpō their heads as sinne:
and such like, they cannot praise the Lord, and if they do, it is returned upon their Heads as sin:
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& so they are sent away not onely emptie, but in worse case then they came,
& so they Are sent away not only empty, but in Worse case then they Come,
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like the vnworthy guest that came to the Kings feast without his wedding garment.
like the unworthy guest that Come to the Kings feast without his wedding garment.
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And this doctrine runneth currant thorough the whole body of the Scriptures, and no man doth aske from whence it commeth or whither it goeth,
And this Doctrine Runneth currant through the Whole body of the Scriptures, and no man does ask from whence it comes or whither it Goes,
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but euery one of the Lords Seers and seruants giueth testimonie vnto it.
but every one of the lords Seers and Servants gives testimony unto it.
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The Psalmist is of yt mind, for he saith, The eyes of the Lord are vpon the righteous,
The Psalmist is of that mind, for he Says, The eyes of the Lord Are upon the righteous,
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and his eares are open to their crie, but the face of the Lord is against them that do euill, to cut off the remembrance of them from off the earth, to shew how little the Lord regardeth their prayers,and his ears Are open to their cry, but the face of the Lord is against them that do evil, to Cut off the remembrance of them from off the earth, to show how little the Lord Regardeth their Prayers,
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or any thing that they can offer vnto his maiestie.
or any thing that they can offer unto his majesty.
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Salomon is likewise of the same mind, for he saith, The sacrifice of the wicked is abominatiō to the Lord, Solomon is likewise of the same mind, for he Says, The sacrifice of the wicked is abomination to the Lord,
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but the prayer of the righteous is acceptable vnto him. He sheweth a good reason why.but the prayer of the righteous is acceptable unto him. He shows a good reason why.
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For (saith he) the way of the wicked is abomination to the Lord, but he loueth them that followe righteousnesse. For (Says he) the Way of the wicked is abomination to the Lord, but he loves them that follow righteousness.
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In another place he saith, High talke becōmeth not a foole.
In Another place he Says, High talk becomes not a fool.
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If high talke becometh not a •oole, much lesse doth diuine talke become a wicked man:
If high talk Becometh not a •oole, much less does divine talk become a wicked man:
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for what talke hi•her thē talke with the most high? and who so foolish as the wicked and profane? The Prophet Esay is also of the same mind,
for what talk hi•her them talk with the most high? and who so foolish as the wicked and profane? The Prophet Isaiah is also of the same mind,
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for he (speaking in the person of God) saith thus, When you shall stretch out your hands, I will hide mine eyes from you,
for he (speaking in the person of God) Says thus, When you shall stretch out your hands, I will hide mine eyes from you,
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& though you make many praiers, I will not heare you, for your handes are full of bloud, that is:& though you make many Prayers, I will not hear you, for your hands Are full of blood, that is:
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your déedes are full of oppression, and therefore your prayers, and praises are stained with your bloudy hands.
your Deeds Are full of oppression, and Therefore your Prayers, and praises Are stained with your bloody hands.
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S. Luke saith, That deuils came out of many, crying and saying, thou art Christ the sonne of the liuing God, S. Lycia Says, That Devils Come out of many, crying and saying, thou art christ the son of the living God,
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but Christ rebuked them, and suffred them not to say that they knew him to be that Christ, because they were deuils.but christ rebuked them, and suffered them not to say that they knew him to be that christ, Because they were Devils.
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For our Sauiour Christ will not be praised out of a deuils mouth, for their commendation tendeth rather to his discredite thē otherwise:
For our Saviour christ will not be praised out of a Devils Mouth, for their commendation tendeth rather to his discredit them otherwise:
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so deuilish men may perhaps come out of many houses, to Church, & cry we prayse thée O God, we know thée who yu art, Iesus the sonne of the liuing God, glory be to the father and to the sonne and to the holy Ghost, and many good wordes and spéeches moe they vtter,
so devilish men may perhaps come out of many houses, to Church, & cry we praise thee Oh God, we know thee who thou art, Iesus the son of the living God, glory be to the father and to the son and to the holy Ghost, and many good words and Speeches more they utter,
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but surely the Lord is so farre from accepting any such thing at their hands, that he is more prouoked to anger against them for it,
but surely the Lord is so Far from accepting any such thing At their hands, that he is more provoked to anger against them for it,
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because they are deuilish, and come without repentance into the presence of the most holy. The like in all respectes shall we read of in the 16. of the Actes.
Because they Are devilish, and come without Repentance into the presence of the most holy. The like in all respects shall we read of in the 16. of the Acts.
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A certaine maid had a spirite of diuination, she was such a one as some ignorantly call a cunning womā, no better then a witch or a cōiurer, one that wrought by the deuil, A certain maid had a Spirit of divination, she was such a one as Some ignorantly call a cunning woman, no better then a witch or a conjurer, one that wrought by the Devil,
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& could by helpe of the deuil tell where things were yt were lost, & such a one followed Paul and Silas, crying, These are the seruaunts of the most high God,
& could by help of the Devil tell where things were that were lost, & such a one followed Paul and Silas, crying, These Are the Servants of the most high God,
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and this she did many dayes.
and this she did many days.
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But Paul being greeued, turned about and said to the spirite, I commaunde thee in the name of Iesus Christ that thou come out of her. But Paul being grieved, turned about and said to the Spirit, I command thee in the name of Iesus christ that thou come out of her.
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Now as Gods seruaunts could not abide the confession of the deuill, much lesse can God him selfe abide it, being onely for feare and not of loue.
Now as God's Servants could not abide the Confessi of the Devil, much less can God him self abide it, being only for Fear and not of love.
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A straunge thing that deuils, which are at defiāce with God, should confesse him.
A strange thing that Devils, which Are At defiance with God, should confess him.
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And yet (all things duely considered) it is not so straunge as it may séeme to be,
And yet (all things duly considered) it is not so strange as it may seem to be,
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for what if they do it of constrainte whether they wil or no? or what if it be for feare onely and not for loue? or what if they do it to bring credit vpon their own matters,
for what if they do it of constraint whither they will or no? or what if it be for Fear only and not for love? or what if they do it to bring credit upon their own matters,
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and to bring Gods matters into contempt? then the strangenesse of the matter is diminished:
and to bring God's matters into contempt? then the strangeness of the matter is diminished:
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for indéede this is common not onely among the deuils, but amongest all the reprobate.
for indeed this is Common not only among the Devils, but amongst all the Reprobate.
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Sathā shall alledge Scripture to credite his owne cause, and Balam will not (because •e cannot) passe the boundes of that, which God hath put in his mouth,
Sathā shall allege Scripture to credit his own cause, and Balaam will not (Because •e cannot) pass the bounds of that, which God hath put in his Mouth,
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whē his hart hunteth for ye wages of iniquitie.
when his heart hunts for you wages of iniquity.
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Sometime to make them inexcusable God will wring a confession from their own mouthes, as he did from Pharao. Sometime the wicked will doe that, which their hart goeth against, to bring Gods seruaunts in question amongest men,
Sometime to make them inexcusable God will wring a Confessi from their own mouths, as he did from Pharaoh. Sometime the wicked will do that, which their heart Goes against, to bring God's Servants in question amongst men,
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like the cunning maide before mentioned.
like the cunning maid before mentioned.
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Sometime to deceiue the more easily, and strongly, he will chaunge him selfe into the likenesse of an Angell of light,
Sometime to deceive the more Easily, and strongly, he will change him self into the likeness of an Angel of Light,
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and put vpon a fowle matter a faire cloake of holinesse.
and put upon a fowl matter a fair cloak of holiness.
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The truth wherof may sufficiently appeare in the kingdome or Poperie, amongest the Monkes and Friers, which vnder pretence of holinesse, commit all kinde of wickednes.
The truth whereof may sufficiently appear in the Kingdom or Popery, amongst the Monks and Friars, which under pretence of holiness, commit all kind of wickedness.
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I haue knowen some Arian heretiques ▪ whose life hath bene most strickt amongest men, whose toungs haue bene tired with Scripture vpon Scripture, their knées euen hardned in prayer,
I have known Some Arian Heretics ▪ whose life hath be most strict amongst men, whose tongues have be tired with Scripture upon Scripture, their knees even hardened in prayer,
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and their faces wedded to sadnesse, and their mouthes full of prayses to God, while in the meane time, they haue stoutly denied the diuinitie of the sonne of God,
and their faces wedded to sadness, and their mouths full of praises to God, while in the mean time, they have stoutly denied the divinity of the son of God,
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and haue not sticked to teare out of the Bible, all such places as made against them, such were Hamond, Lewes and Cole heretiques of wretched memorie lately executed and cut of in Norwich, what shall I say of Fraunces Ket another Arian which succéeded them, in opinions more monstrous then his predecessours,
and have not sticked to tear out of the bible, all such places as made against them, such were Hammond, Lewes and Coal Heretics of wretched memory lately executed and Cut of in Norwich, what shall I say of Frances Ket Another Arian which succeeded them, in opinions more monstrous then his predecessors,
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for he held that whosoeuer wilbe saued, must before he dye, go to Ierusalē: that Christ with his Apostles, are now personally in Iudea gathering of his church:
for he held that whosoever will saved, must before he die, go to Ierusalē: that christ with his Apostles, Are now personally in Iudea gathering of his Church:
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that ye faithfull should miraculously be preserued at Ierusalem, with a wall of fire, & be fed with Angels foode from heauen:
that you faithful should miraculously be preserved At Ierusalem, with a wall of fire, & be fed with Angels food from heaven:
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but these were his dreames, & yet such dreames as (rather then he would for go them, hauing once embraced them) caused him to plunge him selfe ouer head and eares in most damnable & cursed heresies, for behold:
but these were his dreams, & yet such dreams as (rather then he would for go them, having once embraced them) caused him to plunge him self over head and ears in most damnable & cursed heresies, for behold:
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to maintaine his former fancies, he held most impudently that Christ Iesus is not God,
to maintain his former fancies, he held most impudently that christ Iesus is not God,
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but a good man, as others be, and that which was neuer heard before, that Christ hath suffred once for his own sinnes,
but a good man, as Others be, and that which was never herd before, that christ hath suffered once for his own Sins,
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and shall (before ye end of the world) suffer again, for the sinnes of the world,
and shall (before you end of the world) suffer again, for the Sins of the world,
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and that being done, he shalbe then made God after his secōd resurrection.
and that being done, he shall then made God After his secōd resurrection.
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And yet as monstrous as he was in opiniō, sée how holy he would séeme to be in his outward conuersatiō.
And yet as monstrous as he was in opinion, see how holy he would seem to be in his outward Conversation.
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The sacred Bible almost neuer out of his handes, him selfe alwayes in prayer, his toung neuer ceased praysing of God,
The sacred bible almost never out of his hands, him self always in prayer, his tongue never ceased praising of God,
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when he went to the fire he was clothed in sackcloth, he went leaping and dauncing:
when he went to the fire he was clothed in Sackcloth, he went leaping and dancing:
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being in the fire, aboue twentie times together, clapping his handes, he cried nothing, but blessed be God, blessed be God, blessed be God,
being in the fire, above twentie times together, clapping his hands, he cried nothing, but blessed be God, blessed be God, blessed be God,
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and so continued vntill the fire had consumed all his neither parts, and vntill he was stifled with the smoke that he could speake no longer:
and so continued until the fire had consumed all his neither parts, and until he was stifled with the smoke that he could speak no longer:
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all which I was a witnes of my self.
all which I was a witness of my self.
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But shall we thinke that the Lord tooke any delight in the prayers or prayses of such a deuill incarnate? farre be it from vs. A straunge and fearefull example of a desperate, of a hardened,
But shall we think that the Lord took any delight in the Prayers or praises of such a Devil incarnate? Far be it from us A strange and fearful Exampl of a desperate, of a hardened,
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and a cursed creature, and yet not to be wondered at, for the deuill hath his souldiers,
and a cursed creature, and yet not to be wondered At, for the Devil hath his Soldiers,
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and martyrs aswell as the Lord, and oftentimes they are more resolute in the deuils quarrell,
and Martyrs aswell as the Lord, and oftentimes they Are more resolute in the Devils quarrel,
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then some are in Gods quarrel.
then Some Are in God's quarrel.
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As for his willing and ready going, with his cōstant enduring, it was no more then is perfourmed by such as hang them selues,
As for his willing and ready going, with his constant enduring, it was no more then is performed by such as hang them selves,
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or drowne themselues, but what pleasure hath the Lord in the sacrifices of such? What shall we say of our English Donatists, our schismaticall Brownists, & followers of Barrow and his crue? they hold our Church for no visible Church, neither that we haue so much as a face of a Church amōgst vs:
or drown themselves, but what pleasure hath the Lord in the Sacrifices of such? What shall we say of our English Donatists, our Schismatical Brownists, & followers of Barrow and his crew? they hold our Church for no visible Church, neither that we have so much as a face of a Church amongst us:
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they cōdēne all our assemblies at their pleasure, terming vs & our Churches to be but dunghils,
they condemn all our assemblies At their pleasure, terming us & our Churches to be but dunghills,
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and Sinagogues of Sathan, our Ministerie no Ministerie, our Sacramēts no Sacraments, our teachers they terme Baals Priests, the taile of the red dragon, the whole Church of England, they call Babilon, Sodom, Egipt,
and Synagogues of Sathan, our Ministry no Ministry, our Sacraments no Sacraments, our Teachers they term Baal's Priests, the tail of the read dragon, the Whole Church of England, they call Babylon, Sodom, Egypt,
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& all that naught is, thus they cast mire in ye face of their mother in whose bowels they were first begotten (if euer they were begotten) to the Lord, separating thē selues frō all the holy things of God,
& all that nought is, thus they cast mire in you face of their mother in whose bowels they were First begotten (if ever they were begotten) to the Lord, separating them selves from all the holy things of God,
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because euery thing is not iust as they would haue it.
Because every thing is not just as they would have it.
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But in the meane time to get more credite vnto their pretended cause of separation, they séeme to be very deuout in prayer,
But in the mean time to get more credit unto their pretended cause of separation, they seem to be very devout in prayer,
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and as though the spirite of prayer were proper vnto them, they condēn• all other mens prayers, their mouthes alwayes thundering out the iudgements of God,
and as though the Spirit of prayer were proper unto them, they condenn• all other men's Prayers, their mouths always thundering out the Judgments of God,
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while they take a felicitie in condemning their brethrē, they come vnder a cloake of sinceritie and reformation,
while they take a felicity in condemning their brothers, they come under a cloak of sincerity and Reformation,
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while they go about to plucke vp the Lordes vineyeard by the rootes, and none more zealous in their profession, none more deuout in praysing of God, none more ready in the Scriptures then they,
while they go about to pluck up the lords vineyard by the roots, and none more zealous in their profession, none more devout in praising of God, none more ready in the Scriptures then they,
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yea as plentifull in their proofes, and textes of Scripture they séeme to be for vpholding of their errors & shcisme,
yea as plentiful in their proofs, and texts of Scripture they seem to be for upholding of their errors & shcisme,
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as Kett was for the defending of his heresies, but what pleasure the Lord hath in such schismaticall prayers & prayses, which haue nothing to present them to the Lord,
as Kett was for the defending of his heresies, but what pleasure the Lord hath in such Schismatical Prayers & praises, which have nothing to present them to the Lord,
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but a spirite of pride, and errour, I feare to speake, ye Lord open their eyes, to see their sinne, that so many as belong to him may be conuerted and be saued.
but a Spirit of pride, and error, I Fear to speak, you Lord open their eyes, to see their sin, that so many as belong to him may be converted and be saved.
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Thus we sée it manifest both by testimonies and examples that the sacrifices of the wicked & vngodly are vile before the Lord,
Thus we see it manifest both by testimonies and Examples that the Sacrifices of the wicked & ungodly Are vile before the Lord,
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how holy soeuer they séeme to be amongest men, and they can not prayse him, but as the deuils did confesse him.
how holy soever they seem to be amongst men, and they can not praise him, but as the Devils did confess him.
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But if any come before the Lord, as his beloued spouse, decked with their garment of diuers colours, I meane their soules clothed with the riches of Gods fauour,
But if any come before the Lord, as his Beloved spouse, decked with their garment of diverse colours, I mean their Souls clothed with the riches of God's favour,
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as true repentaunce, a liuely faith, brotherly loue, lowlinesse of spirite, integritie of hart, patience in affliction, ioy in the holy Ghost,
as true Repentance, a lively faith, brotherly love, lowliness of Spirit, integrity of heart, patience in affliction, joy in the holy Ghost,
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if any come to the Lord depending on Gods grace, naked in himself ▪ yet clothed in Christ, doubting of himselfe yet assuring himselfe of Gods fauour both promised & purchased in ye bloud of Christ Iesus they may bring their offering, wt Dauid, & say, Blessed be the Lord God of Israell, and the king of glory shall then haue delight in their beautie,
if any come to the Lord depending on God's grace, naked in himself ▪ yet clothed in christ, doubting of himself yet assuring himself of God's favour both promised & purchased in you blood of christ Iesus they may bring their offering, with David, & say, Blessed be the Lord God of Israel, and the King of glory shall then have delight in their beauty,
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for he loueth the prayses of his people, and of none els.
for he loves the praises of his people, and of none Else.
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This doctrine, if it were throughly applied, and closely layd to the conscience of euery estate & calling, it would I hope make vs all more warie,
This Doctrine, if it were thoroughly applied, and closely laid to the conscience of every estate & calling, it would I hope make us all more wary,
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and carefull in offering our selues with our presents of prayses and prayers vnto the Lord while we liue.
and careful in offering our selves with our presents of praises and Prayers unto the Lord while we live.
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And first of all, what will Idolaters, and persecuters of Gods Sainctes say vnto this.
And First of all, what will Idolaters, and persecuters of God's Saints say unto this.
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In a merry note they sing Te Deum laudamus, & Benedictus Deus Israel. &c. But whether such Popish,
In a merry note they sing Te God Laudamus, & Benedictus Deus Israel. etc. But whither such Popish,
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and bloudy seruices be accepted of God or no, I would wish them to consider.
and bloody services be accepted of God or no, I would wish them to Consider.
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In our Church if there be any in ye plate of seers & watchmen ouer the Lords people,
In our Church if there be any in you plate of seers & watchmen over the lords people,
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and yet haue neither will, skill, nor courage to lead the people of the Lord in the wayes of righteousnesse,
and yet have neither will, skill, nor courage to led the people of the Lord in the ways of righteousness,
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and also do wearie them selues in the wayes of loosenesse and prophanesse, and yet wil come into Gods house,
and also do weary them selves in the ways of looseness and profaneness, and yet will come into God's house,
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and without repentance offer vp cōfessions, prayers, & thākesgiuings for themselues & the people: how acceptable such sacrifices are vnto the Lord, I would wishe them also to consider.
and without Repentance offer up confessions, Prayers, & thanksgivings for themselves & the people: how acceptable such Sacrifices Are unto the Lord, I would wish them also to Consider.
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Agayne, there are some called Parishe Clarkes, which without any manner of calling thereunto from God, doe intrude them selues into the Ministers office, onely for a litle filthie lucre sake,
Again, there Are Some called Parish Clerks, which without any manner of calling thereunto from God, do intrude them selves into the Ministers office, only for a little filthy lucre sake,
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and most confusedly and disorderly tumble ouer the holy things of God, as the Lordes prayer, with diuers things, which I blush to name, vnder pretence forsooth of helping the Minister to say seruice:
and most confusedly and disorderly tumble over the holy things of God, as the lords prayer, with diverse things, which I blush to name, under pretence forsooth of helping the Minister to say service:
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a thing which I neuer saw, but in this place.
a thing which I never saw, but in this place.
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How acceptable the prayers, and seruice of such men are, or rather how detestable it is vnto God, I would they had grace to consider.
How acceptable the Prayers, and service of such men Are, or rather how detestable it is unto God, I would they had grace to Consider.
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What will hypocrites, and contēners of the word preached, say to this? because they cannot chuse, they come to common prayer, which indéede is too much negelcted,
What will Hypocrites, and contemners of the word preached, say to this? Because they cannot choose, they come to Common prayer, which indeed is too much negelcted,
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but as for other excercises, of preaching, and Catechising (of all, the most néedefull,
but as for other exercises, of preaching, and Catechising (of all, the most needful,
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& most pro••table) they dedicate those times to bowles, or cardes, or tables, or tipling,
& most pro••table) they dedicate those times to bowls, or cards, or tables, or tippling,
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or wanton walking, & I know not what, and then the exercises being done they repaire to the ordinary seruice, where they make a fained confession,
or wanton walking, & I know not what, and then the exercises being done they repair to the ordinary service, where they make a feigned Confessi,
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and prayers, and prayses for custome sake, but, He that turneth his eare frō hearing the law (saith the holy Ghost) euen his prayer shalbe abhominable.
and Prayers, and praises for custom sake, but, He that turns his ear from hearing the law (Says the holy Ghost) even his prayer shall abominable.
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If his prayer be abhominable, what is his presumptuous prating, and proude blaspheming? Againe, let pirates and rouers at sea, with vsurers,
If his prayer be abominable, what is his presumptuous prating, and proud blaspheming? Again, let pirates and rovers At sea, with usurers,
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& oppressours by land, with swearers, drunkardes, filthie liuers, Sabboth prophaners and such like, lay this to their hart,
& Oppressors's by land, with swearers, drunkards, filthy livers, Sabbath profaners and such like, lay this to their heart,
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and God in mercy looke vpon them, for their seruice done to God, is as acceptable to his Maiestie as the harlots vowes,
and God in mercy look upon them, for their service done to God, is as acceptable to his Majesty as the harlots vows,
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and offrings, of which we read in the 7. of the Prouerbes, when she went about to entice vnto follie:
and offerings, of which we read in the 7. of the Proverbs, when she went about to entice unto folly:
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or as if they cut of a dogges head for the Lord.
or as if they Cut of a Dogs head for the Lord.
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Againe, if there be any husbands and wiues, or any neighbours, liuing in discord, and suffering their harts to boyle in hatred one against another,
Again, if there be any Husbands and wives, or any neighbours, living in discord, and suffering their hearts to boil in hatred one against Another,
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how can they thinke that the Lord wilbe delighted with their wrathfull prayers, and prayses,
how can they think that the Lord will delighted with their wrathful Prayers, and praises,
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when they doe offer them, what should I say more? I would wish, and I do earnestly desire, that euery one would lay it to his hart,
when they do offer them, what should I say more? I would wish, and I do earnestly desire, that every one would lay it to his heart,
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& to consider wt him selfe: first, what a sinne it is not to pray, and praise God at all:
& to Consider with him self: First, what a sin it is not to pray, and praise God At all:
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next, how the sinne is encreased, if they be not prepared and sanctified before they do blesse God, as Dauid was:
next, how the sin is increased, if they be not prepared and sanctified before they do bless God, as David was:
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for the sacrifices of the wicked are like the salutations of the Iewes, when they bowed the knée vnto Christ,
for the Sacrifices of the wicked Are like the salutations of the Iewes, when they bowed the knee unto christ,
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and spit in his face together.
and spit in his face together.
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THE SEVENTH Sermon, December 26. Blessed be the Lord God of Israell. &c. THe last Sabboth day, we heard, that Dauid hauing receiued assuraunces of Gods fauour towardes him, returned prayse and thankes vnto the Lord for it:
THE SEVENTH Sermon, December 26. Blessed be the Lord God of Israel. etc. THe last Sabbath day, we herd, that David having received assurances of God's favour towards him, returned praise and thanks unto the Lord for it:
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& how he was prepared thereunto we also heard then declared at large, we will now consider and sée in what manner and forme he praysed God.
& how he was prepared thereunto we also herd then declared At large, we will now Consider and see in what manner and Form he praised God.
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First let vs consider why he saith, not simply, Blessed be the Lord, but blessed be the Lord God of Israel.
First let us Consider why he Says, not simply, Blessed be the Lord, but blessed be the Lord God of Israel.
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In these wordes be two points to be obserued. First, the cause why God loued him.
In these words be two points to be observed. First, the cause why God loved him.
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Secondly, the largenesse, and the greatnesse of Gods loue.
Secondly, the largeness, and the greatness of God's love.
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But first, of the cause why God loued him, and why he did so assure him of his loue & fauor.
But First, of the cause why God loved him, and why he did so assure him of his love & favour.
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And that was not, I warrant you, any worthinesse that ye Lord found in Dauid, nor for his friēds sake,
And that was not, I warrant you, any worthiness that you Lord found in David, nor for his Friends sake,
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nor for his coūtrey sake, nor for his vertues sake, but onely for his couenaūt sake, which the Lord made with his Church, wherof Dauid was a member,
nor for his country sake, nor for his Virtues sake, but only for his Covenant sake, which the Lord made with his Church, whereof David was a member,
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& therefore must néedes haue his part amongest ye rest, because God had so promised. Blessed be the Lord God of Israell.
& Therefore must needs have his part amongst you rest, Because God had so promised. Blessed be the Lord God of Israel.
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As if he should say, I giue the Lord prayse, & thankes, which hath chosē Israel, to be his people, which were not his peeple,
As if he should say, I give the Lord praise, & thanks, which hath chosen Israel, to be his people, which were not his people,
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and hath boūd him self, by promise to be ye God of Israel, & to watch ouer his people,
and hath bound him self, by promise to be the God of Israel, & to watch over his people,
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& to assure thē of his fauor, which deserued ••thing but his wrath & displeasure,
& to assure them of his favour, which deserved ••thing but his wrath & displeasure,
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for by this meanes I am now assured of his loue, and fauor towards me, which I should neuer haue had if the Lord had not chosen me to be one of thē, vpō whō he meant to bestow his loue, according to his gracious promise, which he made to my fathers Abrahā, Isaac, & Iacob (which was afterwardes called Israell:) and according to his promise which he made, not onely to them,
for by this means I am now assured of his love, and favour towards me, which I should never have had if the Lord had not chosen me to be one of them, upon whom he meant to bestow his love, according to his gracious promise, which he made to my Father's Abrahā, Isaac, & Iacob (which was afterwards called Israel:) and according to his promise which he made, not only to them,
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but also to all their séede, that is to all the faithful, so hath he delt with his seruaunts, blessed & praysed be his name for it.
but also to all their seed, that is to all the faithful, so hath he dealt with his Servants, blessed & praised be his name for it.
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Now we sée the fountaine from whence springeth all the good that we haue, blessed is Israell,
Now we see the fountain from whence springs all the good that we have, blessed is Israel,
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because the Lord is their God, and blessed is England, because the Lord is our God.
Because the Lord is their God, and blessed is England, Because the Lord is our God.
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By this we may sée what an excellent thing it is to be of the Church of God,
By this we may see what an excellent thing it is to be of the Church of God,
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for thē the Lord Iehouah, the Lord almightie, is our God, and we are his people,
for them the Lord Jehovah, the Lord almighty, is our God, and we Are his people,
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and if he be on our side, who can be against vs? or if any be against vs, who cā preuaile against vs? then are we in safetie from our enemies,
and if he be on our side, who can be against us? or if any be against us, who can prevail against us? then Are we in safety from our enemies,
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then are we vpholden in our integritie, and prouided for according to our wants. So that the Lord doth not saue vs, nor helpe vs because we deserue it,
then Are we upholden in our integrity, and provided for according to our Wants. So that the Lord does not save us, nor help us Because we deserve it,
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but because he hath so promised in Christ Iesus, neither doth he chuse vs, because he saw some goodnesse in vs,
but Because he hath so promised in christ Iesus, neither does he choose us, Because he saw Some Goodness in us,
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but therfore is his goodnes, & grace bestowed vpō vs, because he hath first elected and chosen vs to be his people.
but Therefore is his Goodness, & grace bestowed upon us, Because he hath First elected and chosen us to be his people.
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But now sée what a thing it is to be of the Church of God, that is of the companie of Gods people,
But now see what a thing it is to be of the Church of God, that is of the company of God's people,
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and within the cōpasse of Gods couenaunt.
and within the compass of God's Covenant.
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The Lord loueth the the gates of Sion, that is, the gates of his Church, more then all the habitations of Iacob, to shew how he loueth his Church, The Lord loves the the gates of Sion, that is, the gates of his Church, more then all the habitations of Iacob, to show how he loves his Church,
dt n1 vvz dt dt n2 pp-f np1, cst vbz, dt n2 pp-f po31 n1, av-dc cs d dt n2 pp-f np1, pc-acp vvi c-crq pns31 vvz po31 n1,
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for if he beareth such affection to the gates, what affection doth he beare to the Citie? If he loueth the most inferiour,
for if he bears such affection to the gates, what affection does he bear to the city? If he loves the most inferior,
c-acp cs pns31 vvz d n1 p-acp dt n2, r-crq n1 vdz pns31 vvi p-acp dt n1? cs pns31 vvz dt av-ds j-jn,
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euen the porters of his Church, that are set to kéepe the gates, what doth he for the chief Citizens, the common wealth of Israell? no maruell though Dauid desired to be a doore kéeper in ye house of God,
even the porters of his Church, that Are Set to keep the gates, what does he for the chief Citizens, the Common wealth of Israel? no marvel though David desired to be a door keeper in you house of God,
av-j dt n2 pp-f po31 n1, cst vbr vvn pc-acp vvi dt n2, r-crq vdz pns31 p-acp dt j-jn n2, dt j n1 pp-f np1? dx n1 cs np1 vvd pc-acp vbi dt n1 n1 p-acp pn22 n1 pp-f np1,
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for to be such a one, yea, to be the meanest in Gods Church, is to be the beloued of the Lord at the least,
for to be such a one, yea, to be the Meanest in God's Church, is to be the Beloved of the Lord At the least,
c-acp pc-acp vbi d dt pi, uh, pc-acp vbi dt js p-acp ng1 n1, vbz pc-acp vbi dt j-vvn pp-f dt n1 p-acp dt ds,
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& that whē it is at the least, is greater then all ye pleasures, & treasures of the earth,
& that when it is At the least, is greater then all you pleasures, & treasures of the earth,
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yea it is better then wine, saith the spouse of Christ, in the Canticles: that is, better then all pleasures & profites in the whole world.
yea it is better then wine, Says the spouse of christ, in the Canticles: that is, better then all pleasures & profits in the Whole world.
uh pn31 vbz jc cs n1, vvz dt n1 pp-f np1, p-acp dt n2: cst vbz, j av d n2 cc n2 p-acp dt j-jn n1.
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But what doth he for his Church? sée what he doth, God is knowē in Iudah, (saith ye Psalmist) his name is great in Israel as if he should say, god hath made his will,
But what does he for his Church? see what he does, God is known in Iudah, (Says the Psalmist) his name is great in Israel as if he should say, god hath made his will,
p-acp q-crq vdz pns31 p-acp po31 n1? vvb r-crq pns31 vdz, np1 vbz vvn p-acp np1, (vvz dt n1) po31 n1 vbz j p-acp np1 c-acp cs pns31 vmd vvi, n1 vhz vvn po31 n1,
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and his counsels knowen to his Church, & the heathē haue not the knowledge of his wayes.
and his Counsels known to his Church, & the heathen have not the knowledge of his ways.
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The godly are of his coūsell as Abraham was, and is this a small matter? But see yet more.
The godly Are of his counsel as Abraham was, and is this a small matter? But see yet more.
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In Shalē is his tabernacle, & his dwelling is in Zion, as if he should say, the dwellings of ye Lord they are in peace, for Shalem is peace. In Shalem is his tabernacle, & his Dwelling is in Zion, as if he should say, the dwellings of the Lord they Are in peace, for Shalem is peace.
p-acp n1 vbz po31 n1, cc po31 n-vvg vbz p-acp np1, c-acp cs pns31 vmd vvi, dt n2 pp-f dt n1 pns32 vbr p-acp n1, p-acp np1 vbz n1.
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There brake he the arrowes, and the bow, the shield, and the sword, & the battaile. There brake he the arrows, and the bow, the shield, and the sword, & the battle.
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The stoute harted are spoiled, they haue slept their sleepe, and all the men of strength haue not founde their handes.
The stout hearted Are spoiled, they have slept their sleep, and all the men of strength have not found their hands.
dt j j-vvn vbr vvn, pns32 vhb vvn po32 n1, cc d dt n2 pp-f n1 vhb xx vvn po32 n2.
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At thy rebuke ô God of Iacob, both the chariot, and the horse are cast a sleepe, & therefore,At thy rebuke o God of Iacob, both the chariot, and the horse Are cast a sleep, & Therefore,
p-acp po21 n1 uh np1 pp-f np1, d dt n1, cc dt n1 vbr vvn dt n1, cc av,
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because thou art the God of Iacob, for he is so tender ouer his Church, that he will not abide any to annoy,
Because thou art the God of Iacob, for he is so tender over his Church, that he will not abide any to annoy,
c-acp pns21 vb2r dt n1 pp-f np1, c-acp pns31 vbz av j p-acp po31 n1, cst pns31 vmb xx vvi d pc-acp vvi,
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or molest his Church, except it be for ye greater good of his Church, & the further,
or molest his Church, except it be for the greater good of his Church, & the further,
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& greater confusion of their enemies.
& greater confusion of their enemies.
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Whō shall we now praise for our deliuerance? we recken our ships, & giue them high prayses, we vse to say in the forgetfulnes of Gods goodnes, we may thanke such a ship, such a thing,
Whom shall we now praise for our deliverance? we reckon our ships, & give them high praises, we use to say in the forgetfulness of God's Goodness, we may thank such a ship, such a thing,
ro-crq vmb pns12 av vvb p-acp po12 n1? pns12 vvb po12 n2, cc vvi pno32 j n2, pns12 vvb pc-acp vvi p-acp dt n1 pp-f npg1 n1, pns12 vmb vvi d dt n1, d dt n1,
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and such a meanes & so forth, but we should say, Blessed be the Lord God of Israell:
and such a means & so forth, but we should say, Blessed be the Lord God of Israel:
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for it is he that wilbe, and must be knowen in his Church.
for it is he that will, and must be known in his Church.
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Whom haue we to stād by vs, if euer our enemies come againe, but the Lord God of Israell? Let vs say thē as the Psalmist saith, God is our hope and strength, and helpe in troubles ready to be found.
Whom have we to stand by us, if ever our enemies come again, but the Lord God of Israel? Let us say them as the Psalmist Says, God is our hope and strength, and help in Troubles ready to be found.
ro-crq vhb pns12 pc-acp vvi p-acp pno12, cs av po12 n2 vvb av, cc-acp dt n1 np1 pp-f np1? vvb pno12 vvi pno32 p-acp dt n1 vvz, np1 vbz po12 n1 cc n1, cc vvi p-acp n2 j pc-acp vbi vvn.
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Therfore will we not feare though the earth be moued. Some will say, we haue ships at sea, the hope, the reuenge, the dread nought, Therefore will we not Fear though the earth be moved. some will say, we have ships At sea, the hope, the revenge, the dread nought,
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and so forth, nay, God is our hope, God is our reuenge, & God is dread naught indéede.
and so forth, nay, God is our hope, God is our revenge, & God is dread nought indeed.
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Though the waues of the sea be troubled, and rage, and the moūtaines shake at the surges thereof. Though the waves of the sea be troubled, and rage, and the Mountains shake At the surges thereof.
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Yet there is a riuer, whose streames shall make glad the Citie of God, euen the sanctuarie of the Tabernacles of the most high. Yet there is a river, whose streams shall make glad the city of God, even the sanctuary of the Tabernacles of the most high.
av pc-acp vbz dt n1, rg-crq n2 vmb vvi j dt n1 pp-f np1, av-j dt n1 pp-f dt n2 pp-f dt av-ds j.
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God is in the midst of it, therfore it cannot be moued. The Lord of hostes is with vs, the God of Iacob is our refuge. Now marke what followeth. God is in the midst of it, Therefore it cannot be moved. The Lord of hosts is with us, the God of Iacob is our refuge. Now mark what follows.
np1 vbz p-acp dt n1 pp-f pn31, av pn31 vmbx vbi vvn. dt n1 pp-f n2 vbz p-acp pno12, dt n1 pp-f np1 vbz po12 n1. av vvi r-crq vvz.
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Come, and behold the workes of the Lord, what desolatiōs he hath made vpō the earth. Come, and behold the works of the Lord, what desolations he hath made upon the earth.
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He maketh warre to cease, he breaketh the bow, and cuts the speare, and burneth the chariots in the fire. He makes war to cease, he breaks the bow, and cuts the spear, and burns the chariots in the fire.
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Now heare what ye Lord himselfe saith.
Now hear what you Lord himself Says.
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Be still (saith he) & know that I am God, I wilbe exalted among the heathen, Be still (Says he) & know that I am God, I will exalted among the heathen,
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and I wilbe exalted in the earth. In the next verse they doe exalt him, saying. and I will exalted in the earth. In the next verse they do exalt him, saying.
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Th• Lord of hostes is with vs, the God of Iacob i• our refuge. Th• Lord of hosts is with us, the God of Iacob i• our refuge.
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1482
Noting, nothing to be the caus• of all these workes, but onely his couenant which he made with his Church.
Noting, nothing to be the caus• of all these works, but only his Covenant which he made with his Church.
vvg, pix pc-acp vbi dt n1 pp-f d d n2, cc-acp av-j po31 n1 r-crq pns31 vvd p-acp po31 n1.
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In the first of S. Luke this is plaine. He hath vpholdē Israel his seruant, being mindeful of his mercy.
In the First of S. Lycia this is plain. He hath upholden Israel his servant, being mindful of his mercy.
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1484
As he hath promised to our fathers Abrahā and his seede for euer. The virgine Marie is of the same minde.As he hath promised to our Father's Abrahā and his seed for ever. The Virgae Marie is of the same mind.
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He hath sent vs deliueraunce (saith she) from our enemies, and from the handes of all that hate vs, but the cause thereof was his mercy, which he shewed to our fathers in remembring his holy couenaunt, He hath sent us deliverance (Says she) from our enemies, and from the hands of all that hate us, but the cause thereof was his mercy, which he showed to our Father's in remembering his holy Covenant,
pns31 vhz vvn pno12 n1 (vvz pns31) p-acp po12 n2, cc p-acp dt n2 pp-f d cst vvb pno12, p-acp dt n1 av vbds po31 n1, r-crq pns31 vvd p-acp po12 n2 p-acp vvg po31 j n1,
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and the othe which he sware to our father Abraham, not mentioning any thing in her selfe.
and the other which he sware to our father Abraham, not mentioning any thing in her self.
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Therefore, whensoeuer we stād in néede of the Lordes helpe (as we do continually) let vs be sure that we are the Israell of God,
Therefore, whensoever we stand in need of the lords help (as we do continually) let us be sure that we Are the Israel of God,
av, c-crq pns12 vvb p-acp n1 pp-f dt ng1 n1 (c-acp pns12 vdb av-j) vvb pno12 vbi j cst pns12 vbr dt np1 pp-f np1,
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and then claime his promise, and let vs not then doubt, for he is faithfull, and cannot denie him selfe.
and then claim his promise, and let us not then doubt, for he is faithful, and cannot deny him self.
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And so much for the cause yt moued God to be so good vnto Dauid.
And so much for the cause that moved God to be so good unto David.
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The second thing that I obserue in these wordes is the large extēt of Gods loue.
The second thing that I observe in these words is the large extent of God's love.
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For, therfore doth the Prophet call him the Lord God of Israell, to shew yt God is not a God of one onely,
For, Therefore does the Prophet call him the Lord God of Israel, to show that God is not a God of one only,
p-acp, av vdz dt n1 vvb pno31 dt n1 np1 pp-f np1, pc-acp vvi pn31 np1 vbz xx dt n1 pp-f crd j,
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but of all ye faithfull to the end of the world.
but of all you faithful to the end of the world.
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He was not onely Dauids God, but he is our God also, or els perhaps, some might say, Oh Dauid was an excellent man,
He was not only David God, but he is our God also, or Else perhaps, Some might say, O David was an excellent man,
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and a man after Gods owne hart, and God did assist him wonderfully.
and a man After God's own heart, and God did assist him wonderfully.
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But God is the same God to vs, that he was to Dauid, and will assist vs as mightely as he did Dauid, if we call vpon him as Dauid did.
But God is the same God to us, that he was to David, and will assist us as mightily as he did David, if we call upon him as David did.
p-acp np1 vbz dt d np1 p-acp pno12, cst pns31 vbds p-acp np1, cc vmb vvi pno12 p-acp av-j c-acp pns31 vdd np1, cs pns12 vvb p-acp pno31 p-acp np1 vdd.
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Yea to euery one of vs he is the same, for God is no accepter of persons, not the Iewes more then the Gentils, the wall of separation being pulled downe, But in euery nation, he that feareth him and worketh righteousnesse is accepted with him.
Yea to every one of us he is the same, for God is no accepter of Persons, not the Iewes more then the Gentiles, the wall of separation being pulled down, But in every Nation, he that fears him and works righteousness is accepted with him.
uh p-acp d crd pp-f pno12 pns31 vbz dt d, c-acp np1 vbz dx n1 pp-f n2, xx dt npg1 av-dc cs dt n2-j, dt n1 pp-f n1 vbg vvn a-acp, cc-acp p-acp d n1, pns31 cst vvz pno31 cc vvz n1 vbz vvn p-acp pno31.
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Whosoeuer is a right Israelite is such a one as feareth God, and whosoeuer feareth God is a right Israelite:
Whosoever is a right Israelite is such a one as fears God, and whosoever fears God is a right Israelite:
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therefore when Iesus saw Nathaniell, he said, Behold indeede an Israelite, in whom is no guile, therfore he that feareth God,
Therefore when Iesus saw Nathaniel, he said, Behold indeed an Israelite, in whom is no guile, Therefore he that fears God,
av c-crq np1 vvd np1, pns31 vvd, vvb av dt np1, p-acp ro-crq vbz dx n1, av pns31 cst vvz np1,
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and is without guile, is an Israelite indéed, that is one of Gods children indéede, what a comfort is this to all the faithfull,
and is without guile, is an Israelite indeed, that is one of God's children indeed, what a Comfort is this to all the faithful,
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though they be neuer so poore, and base in the sight of men, yet God is their God, they being his people,
though they be never so poor, and base in the sighed of men, yet God is their God, they being his people,
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and they may chalēge his promise aswell as any other, and God will surely heare them,
and they may challenge his promise aswell as any other, and God will surely hear them,
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and they shall say, Blessed be the Lord God of Israell.
and they shall say, Blessed be the Lord God of Israel.
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Now are we to cōsider of the next words, why he saith, world without end. He doth not praise God so long as the benefit of deliuerance lasteth,
Now Are we to Consider of the next words, why he Says, world without end. He does not praise God so long as the benefit of deliverance lasteth,
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and no longer, but so long as his mercy endureth, and that is for euer:
and no longer, but so long as his mercy Endureth, and that is for ever:
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for it hath pleased the Lord to chuse vnto him selfe a Church and a kingdome, out of Angels and men, which neuer shall haue end,
for it hath pleased the Lord to choose unto him self a Church and a Kingdom, out of Angels and men, which never shall have end,
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and those shall praise him continually, as well for his iudgements as for his mercies.
and those shall praise him continually, as well for his Judgments as for his Mercies.
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And this is it that S. Iohn set downe by the spirit of prophecie, when he saith, I heard a great voyce of a great multitude in heauen, saying, Halleluiah, saluation,
And this is it that S. John Set down by the Spirit of prophecy, when he Says, I herd a great voice of a great multitude in heaven, saying, Halleluiah, salvation,
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and honor, and glorie, and power be to the Lord our God, for true & righteous are his iudgements. and honour, and glory, and power be to the Lord our God, for true & righteous Are his Judgments.
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We vse to say, if a mortall man doth shew vs any curtesie, or bestow any benefit vpon vs, Oh giue him great thankes,
We use to say, if a Mortal man does show us any courtesy, or bestow any benefit upon us, O give him great thanks,
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but how great thanks, and what presents shall we offer to God, who gaue it him first,
but how great thanks, and what presents shall we offer to God, who gave it him First,
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and gaue him a heart to giue, & giueth for euer? If a Prince should send vs any thing (were it neuer so litle) for a remembrance, we will thanke him according to the worthinesse of his person,
and gave him a heart to give, & gives for ever? If a Prince should send us any thing (were it never so little) for a remembrance, we will thank him according to the worthiness of his person,
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& not according to the value of the thing which was sent.
& not according to the valve of the thing which was sent.
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But God is the Prince of al Princes, and he giueth more then trifles, for in him we liue,
But God is the Prince of all Princes, and he gives more then trifles, for in him we live,
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and moue, and haue our being, and he hath giuen vs his Sonne, who hath purchased a kingdome for vs which shal neuer haue end.
and move, and have our being, and he hath given us his Son, who hath purchased a Kingdom for us which shall never have end.
cc vvi, cc vhb po12 n1, cc pns31 vhz vvn pno12 po31 n1, r-crq vhz vvn dt n1 p-acp pno12 r-crq vmb av-x vhi n1.
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And if it were but our bare being here, he were to be praised for euer:
And if it were but our bore being Here, he were to be praised for ever:
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how much more for such, and so many benefits, as can neither be numbred, nor valued? Yea for his infinite wisedome, which he hath caused to shine in all his works of creation:
how much more for such, and so many benefits, as can neither be numbered, nor valued? Yea for his infinite Wisdom, which he hath caused to shine in all his works of creation:
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if we consider but the excellent wisedome of God in a poore litle flie, he is to receiue infinite praises for the same.
if we Consider but the excellent Wisdom of God in a poor little fly, he is to receive infinite praises for the same.
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How much more for his infinite goodnesse, power, mercie, iustice and prouidence ouer all his creatures,
How much more for his infinite Goodness, power, mercy, Justice and providence over all his creatures,
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and his vnspeakeable loue towards his children in his couenant of grace?
and his unspeakable love towards his children in his Covenant of grace?
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If a sily man shall frame a cunning péece of worke, or do some notable exploite,
If a sily man shall frame a cunning piece of work, or do Some notable exploit,
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or accomplish some hard & great péece of seruice, which yet he could not do of him selfe, it is oftentimes presented to the Prince,
or accomplish Some hard & great piece of service, which yet he could not do of him self, it is oftentimes presented to the Prince,
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& published to his lasting praise and renowne:
& published to his lasting praise and renown:
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but who is comparable with the Lord of hostes, whose curious and cunning workemanship appeareth in all his creatures,
but who is comparable with the Lord of hosts, whose curious and cunning workmanship appears in all his creatures,
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and whose right hand hath the preheminence, by doing of valiant things? shall not his name then be published to his euerlasting praise in his Church and congregation of his saincts? By this appeareth what difference there is betwéene our God,
and whose right hand hath the pre-eminence, by doing of valiant things? shall not his name then be published to his everlasting praise in his Church and congregation of his Saints? By this appears what difference there is between our God,
cc rg-crq j-jn n1 vhz dt n1, p-acp vdg pp-f j n2? vmb xx po31 n1 av vbb vvn p-acp po31 j n1 p-acp po31 n1 cc n1 pp-f po31 n2? p-acp d vvz r-crq n1 a-acp vbz p-acp po12 n1,
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and the false gods of ye heathen:
and the false God's of the heathen:
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for who doth or can do such things as our God doth, who hath his being,
for who does or can do such things as our God does, who hath his being,
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and all sufficiencie of him selfe, and all others haue nothing but as he giueth vnto them? who deserueth euerlasting praises but our God? By this it likewise appeareth, what dishonor and disgrace haue bene offred by grosse Idolaters, which wold take vpon them to paint and picture out the inuisible,
and all sufficiency of him self, and all Others have nothing but as he gives unto them? who deserves everlasting praises but our God? By this it likewise appears, what dishonour and disgrace have be offered by gross Idolaters, which would take upon them to paint and picture out the invisible,
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and incomprehensible maiestie of the Almightie, like a mā whose breath is in his nostrels, whose being is not of him selfe, whose yeares are but a span long,
and incomprehensible majesty of the Almighty, like a man whose breath is in his nostrils, whose being is not of him self, whose Years Are but a span long,
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1529
& in his best estate is altogether vanitie.
& in his best estate is altogether vanity.
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What so euer ye do (saith the Scripture) do all to the glorie of God. What so ever you do (Says the Scripture) do all to the glory of God.
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That is, striue to do it so, as God may get most glory by it.
That is, strive to do it so, as God may get most glory by it.
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Are such representations of God, to the aduancing of his glorie? what do they shew and teach vs that we might giue him euerlasting praises for? he is painted as a man,
are such representations of God, to the advancing of his glory? what do they show and teach us that we might give him everlasting praises for? he is painted as a man,
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as you sée in yonder storie of the creation, in yonder window, in a dozen places together:
as you see in yonder story of the creation, in yonder window, in a dozen places together:
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what may we learne by them? A man hath his being from another, if God be as he is painted foorth, he hath so too, which to say, is blasphemie.
what may we Learn by them? A man hath his being from Another, if God be as he is painted forth, he hath so too, which to say, is blasphemy.
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A man hath father and mother, but who was the Lords father, & his mother? A man is first a babe,
A man hath father and mother, but who was the lords father, & his mother? A man is First a babe,
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1536
and afterward groweth in knowledge, shall we thinke the Lord to be such? A man hath neede of meate and drinke and apparel,
and afterwards grows in knowledge, shall we think the Lord to be such? A man hath need of meat and drink and apparel,
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and of tutors and counsellers, and many things mee, but who was the Lords draper or puruayour,
and of tutors and Counsellers, and many things me, but who was the lords draper or puruayour,
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or counseller at any time? O cursed creatures that euer first inuented them, and cursed wretches that dare maintaine them,
or Counsellor At any time? O cursed creatures that ever First invented them, and cursed wretches that Dare maintain them,
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1539
if God giue them not repentance: for they are such abhominations as God hath flatly forbidden, and condemned to the pit,
if God give them not Repentance: for they Are such abominations as God hath flatly forbidden, and condemned to the pit,
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1540
yea to the very bottomlesse pit of hell.
yea to the very bottomless pit of hell.
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Are these the pictures of him that is to be praised world without end? if they be not,
are these the pictures of him that is to be praised world without end? if they be not,
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why are they not defaced, which do so much deface the glorie of our Creator? if they be not,
why Are they not defaced, which do so much deface the glory of our Creator? if they be not,
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1543
why are they tollerated? nay if they be not, why are they defended as lawfull,
why Are they tolerated? nay if they be not, why Are they defended as lawful,
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1544
and not hurtfull to any? and that euen now (with shame inough) in the cléere light of the Gospell? And if they be not,
and not hurtful to any? and that even now (with shame enough) in the clear Light of the Gospel? And if they be not,
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1545
why should any kéepe such a stirre, and be so out of patience and charitie with the minister of the Lord Iesus,
why should any keep such a stir, and be so out of patience and charity with the minister of the Lord Iesus,
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1546
for speaking against such filthie and damnable abominations? The Lord open these mens hearts, and giue them repentance if it be his will:
for speaking against such filthy and damnable abominations? The Lord open these men's hearts, and give them Repentance if it be his will:
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1547
and so much be spoken for that point. So be it, euen so be it.
and so much be spoken for that point. So be it, even so be it.
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1548
These wordes do shew the agréement of his mind, and consent of his heart to that which he saide with his tongue, to teach vs, that in Gods seruice we must neither doubt of that which we do,
These words do show the agreement of his mind, and consent of his heart to that which he said with his tongue, to teach us, that in God's service we must neither doubt of that which we do,
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1549
nor wauer in the perfourming of our vowes, neither must we do it fainedly, but with ful consent of heart and mind.
nor waver in the performing of our vows, neither must we do it fainedly, but with full consent of heart and mind.
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1550
Resolution is the thing indéed that we are here taught.
Resolution is the thing indeed that we Are Here taught.
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Resolution in Gods matters is very requisite, as it is for a souldier in the field:
Resolution in God's matters is very requisite, as it is for a soldier in the field:
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1552
for Christian souldiers shall haue many assaults to make them retire.
for Christian Soldiers shall have many assaults to make them retire.
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1553
For want whereof many leaue their standing, and run after the world as Gehezi left his masters house,
For want whereof many leave their standing, and run After the world as Gehazi left his Masters house,
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1554
and ran after Naman for gifts, till the leprosie caught him.
and ran After Naman for Gifts, till the leprosy caught him.
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1555
A Christian without it, is like a doore without a locke, soone open and soone shut,
A Christian without it, is like a door without a lock, soon open and soon shut,
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1556
for all commers, open with Agrippa till Christianitie be almost come in, and that is iust nothing,
for all comers, open with Agrippa till Christianity be almost come in, and that is just nothing,
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1557
and shut with Festus, that Paule must stand without like a mad man.
and shut with Festus, that Paul must stand without like a mad man.
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1558
Hereof it cometh that many haue lost their first loue, some are neither hote nor cold, some betake them selues with Demas to ye present world, some are for all companies,
Hereof it comes that many have lost their First love, Some Are neither hight nor cold, Some betake them selves with Demas to you present world, Some Are for all companies,
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1559
and are of all religions, and so are of no religion:
and Are of all Religions, and so Are of no Religion:
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1560
and most men are like réedes shaken with the winde, when as they which are resolute in Gods matters, go constantly through all assayes,
and most men Are like reeds shaken with the wind, when as they which Are resolute in God's matters, go constantly through all assays,
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1561
and stand stedfastly like mount Sion which endureth for euer. Therefore Dauid hauing set downe his mind, sets his hand, and his heart vnto it.
and stand steadfastly like mount Sion which Endureth for ever. Therefore David having Set down his mind, sets his hand, and his heart unto it.
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1562
So be it (saith he) euen so be it, as if he should say, I am wel aduised of that I haue said, I doubt not of it but that it is truth,So be it (Says he) even so be it, as if he should say, I am well advised of that I have said, I doubt not of it but that it is truth,
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and I know it is my dutie, and therefore as I haue sayd, so I say againe, So let it be. But wilt thou stand to it Dauid whatsoeuer come of it? Yea that I will (saith he) & do not repent me of it,
and I know it is my duty, and Therefore as I have said, so I say again, So let it be. But wilt thou stand to it David whatsoever come of it? Yea that I will (Says he) & do not Repent me of it,
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1564
and therefore I am so farre from recanting of it, that I spake it, & I do speake it againe, Blessed be the Lord God of Israell world without end.
and Therefore I am so Far from recanting of it, that I spoke it, & I do speak it again, Blessed be the Lord God of Israel world without end.
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So be it, euen so be it. So be it, even so be it.
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1566
There be thrée things in man must agrée together in the seruice of God, the tongue, the eare, and the heart:
There be thrée things in man must agree together in the service of God, the tongue, the ear, and the heart:
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1567
if all these agree vpon the matter, the bill passeth: if all these be in tune, the harmonie is swéete an• the musicke pleasant.
if all these agree upon the matter, the bill passes: if all these be in tune, the harmony is sweet an• the music pleasant.
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1568
In euery man that cōmeth to heare the word of God preached, or to offer vp prayers to God, is a kinde of Parliament holden,
In every man that comes to hear the word of God preached, or to offer up Prayers to God, is a kind of Parliament held,
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1569
& much a doe there is many times to haue bills passe, because all these do not agrée vpō the matter.
& much a do there is many times to have bills pass, Because all these do not agree upon the matter.
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1570
Gods Minister in Gods name propoūdeth many things to the people, the equitie wherof he groundeth vpō ye word of God,
God's Minister in God's name propoundeth many things to the people, the equity whereof he groundeth upon you word of God,
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1571
& of all these billes, some cōcerne God himselfe, & some concerne our selues, & our neighbour.
& of all these bills, Some concern God himself, & Some concern our selves, & our neighbour.
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1572
These billes come first to the lower house, yt is to ye outward sences, for first the eare heareth what the matter is:
These bills come First to the lower house, that is to you outward Senses, for First the ear hears what the matter is:
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then the eye peruseth the bill, & searcheth the statutes of God in his word, to sée how they agrée together:
then the eye peruseth the bill, & Searches the statutes of God in his word, to see how they agree together:
av dt n1 vvz dt n1, cc vvz dt n2 pp-f np1 p-acp po31 n1, pc-acp vvi c-crq pns32 vvb av:
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frō thence they passe along to the higher house, that is to the vnderstāding, from vnderstanding to reason,
from thence they pass along to the higher house, that is to the understanding, from understanding to reason,
p-acp av pns32 vvb a-acp p-acp dt jc n1, cst vbz p-acp dt n1, p-acp vvg p-acp n1,
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if reason like of the matter, then it cōmeth to the will, & affections of the hart,
if reason like of the matter, then it comes to the will, & affections of the heart,
cs n1 av-j pp-f dt n1, cs pn31 vvz p-acp dt n1, cc n2 pp-f dt n1,
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when it cōmeth there, if the spirite of God be in the hart then is the hart framed & counselled by the same,
when it comes there, if the Spirit of God be in the heart then is the heart framed & counseled by the same,
c-crq pn31 vvz a-acp, cs dt n1 pp-f np1 vbb p-acp dt n1 av vbz dt n1 vvn cc vvd p-acp dt d,
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if the hart likes of it, the will doth like of it too, thē is the toung sent backe with his answere frō the inward house, to signifie so much to God and the world:
if the heart likes of it, the will does like of it too, them is the tongue sent back with his answer from the inward house, to signify so much to God and the world:
cs dt n1 vvz pp-f pn31, dt n1 vdz vvi pp-f pn31 av, pno32 vbz dt n1 vvd av p-acp po31 n1 p-acp dt j n1, pc-acp vvi av av-d p-acp np1 cc dt n1:
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then aske ye toung, what saith the hart? the toung as the common speaker saith, So be it. On the contrary side,
then ask you tongue, what Says the heart? the tongue as the Common speaker Says, So be it. On the contrary side,
av vvb pn22 n1, r-crq vvz dt n1? dt n1 p-acp dt j n1 vvz, av vbb pn31. p-acp dt j-jn n1,
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if any thing go against reason, then vnderstanding can no skill of it, ye hart forbiddes it, the toūg is silent, & So be it smothered.
if any thing go against reason, then understanding can no skill of it, you heart forbids it, the tongue is silent, & So be it smothered.
cs d n1 vvb p-acp n1, cs n1 vmb dx n1 pp-f pn31, pn22 n1 vvz pn31, dt n1 vbz j, cc av vbb pn31 vvd.
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Many times a thing passeth through all to the hart, where the matter is debated betwéene natural reason & the hart,
Many times a thing passes through all to the heart, where the matter is debated between natural reason & the heart,
av-d n2 dt n1 vvz p-acp d p-acp dt n1, c-crq dt n1 vbz vvn p-acp j n1 cc dt n1,
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& there (for want of Gods spirite to countermaund naturall reason) it stayeth, & vnderstāding can no skil of it.
& there (for want of God's Spirit to countermand natural reason) it stays, & understanding can no skill of it.
cc a-acp (p-acp n1 pp-f npg1 n1 pc-acp vvi j n1) pn31 vvz, cc n1 vmb dx n1 pp-f pn31.
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But what saith the toung? In stead of So be it, he brings this answere, Sir, ye hart hauing cōsulted with worldly pollicie & naturall reason, doth finde this to be against his profit,
But what Says the tongue? In stead of So be it, he brings this answer, Sir, you heart having consulted with worldly policy & natural reason, does find this to be against his profit,
p-acp r-crq vvz dt n1? p-acp n1 pp-f av vbb pn31, pns31 vvz d n1, n1, pn22 n1 vhg vvn p-acp j n1 cc j n1, vdz vvi d pc-acp vbi p-acp po31 n1,
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or against his pleasure, or against his gaine, or against his custome, or against his credite in the world,
or against his pleasure, or against his gain, or against his custom, or against his credit in the world,
cc p-acp po31 n1, cc p-acp po31 n1, cc p-acp po31 n1, cc p-acp po31 n1 p-acp dt n1,
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& therefore this bill cannot passe:
& Therefore this bill cannot pass:
cc av d n1 vmbx vvi:
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my master the hart, with reason, and pollicie do therefore desire you to be contented & speake no more of this matter,
my master the heart, with reason, and policy do Therefore desire you to be contented & speak no more of this matter,
po11 n1 dt n1, p-acp n1, cc n1 vdb av vvi pn22 pc-acp vbi vvn cc vvb av-dx dc pp-f d n1,
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but of something els that may stand better with their liking, as for the rest of the house, vnderstāding, will,
but of something Else that may stand better with their liking, as for the rest of the house, understanding, will,
cc-acp pp-f pi av cst vmb vvi av-jc p-acp po32 n-vvg, c-acp p-acp dt n1 pp-f dt n1, n1, n1,
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& affectiō, although they know the matter to be true, iust & equal which you demaund,
& affection, although they know the matter to be true, just & equal which you demand,
cc n1, cs pns32 vvb dt n1 pc-acp vbi j, j cc j-jn r-crq pn22 vvb,
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yet they can do no good in the matter, because the other two haue nipped it in the head.
yet they can do no good in the matter, Because the other two have nipped it in the head.
av pns32 vmb vdi dx j p-acp dt n1, c-acp dt j-jn crd vhb vvn pn31 p-acp dt n1.
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Sometime the toung saith Amen to that which the hart condemneth, because reason confirmeth it,
Sometime the tongue Says Amen to that which the heart Condemneth, Because reason confirmeth it,
av dt n1 vvz uh-n p-acp cst r-crq dt n1 vvz, c-acp n1 vvz pn31,
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& this is cōmonly when the eye séeth some body whom he feareth, or the eare heareth something that he cānot answere,
& this is commonly when the eye seeth Some body whom he fears, or the ear hears something that he cannot answer,
cc d vbz av-j c-crq dt n1 vvz d n1 r-crq pns31 vvz, cc dt n1 vvz pi cst pns31 vmbx vvi,
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& therfore though ye toung be a cōmon speaker, yet is he not alwayes a true speaker.
& Therefore though you tongue be a Common speaker, yet is he not always a true speaker.
cc av cs pn22 n1 vbb dt j n1, av vbz pns31 xx av dt j n1.
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Sometime againe the eare admitteth, & the hart affecteth, & desireth that which reasō subscribeth vnto,
Sometime again the ear admitteth, & the heart affects, & Desires that which reason subscribeth unto,
av av dt n1 vvz, cc dt n1 vvz, cc vvz cst r-crq n1 vvz p-acp,
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but for wāt of faith, reason reuoketh, ye hart fainteth, & ye toūg foltreth, and either for feare,
but for want of faith, reason revoketh, you heart fainteth, & you tongue foltreth, and either for Fear,
cc-acp p-acp vvi pp-f n1, n1 vvz, pn22 n1 vvz, cc pn22 n1 vvz, cc d p-acp n1,
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or for shame dareth not vtter what is agréed vpō within. A miserable Parliamēt, yt hath such a speaker, but this is ye matter indéed.
or for shame dareth not utter what is agreed upon within. A miserable Parliament, that hath such a speaker, but this is the matter indeed.
cc p-acp n1 vvz xx vvi r-crq vbz vvn p-acp a-acp. dt j n1, pn31 vhz d dt n1, cc-acp d vbz dt n1 av.
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This house hath two doores, at one doore ye billes are brought in, & that is by the eare and the eye, at another doore they passe out againe with their answeres & that is the lips within, at which the cōmō speaker stādeth.
This house hath two doors, At one door you bills Are brought in, & that is by the ear and the eye, At Another door they pass out again with their answers & that is the lips within, At which the Common speaker Stands.
d n1 vhz crd n2, p-acp crd n1 pn22 n2 vbr vvn p-acp, cc d vbz p-acp dt n1 cc dt n1, p-acp j-jn n1 pns32 vvb av av p-acp po32 n2 cc d vbz dt n2 a-acp, p-acp r-crq dt j n1 vvz.
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Now if ye Lord do set a watch there, & kéepe the doore of our lippes,
Now if you Lord do Set a watch there, & keep the door of our lips,
av cs pn22 n1 vdb vvi dt n1 a-acp, cc vvi dt n1 pp-f po12 n2,
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then they are opē, & the toung doth boldly confesse ye truth, but if the fearefull deuill,
then they Are open, & the tongue does boldly confess you truth, but if the fearful Devil,
cs pns32 vbr j, cc dt n1 vdz av-j vvi pn22 n1, cc-acp cs dt j n1,
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or the bashfull deuill kéepe the doore, the toūg durst not for his life speake the truth:
or the bashful Devil keep the door, the tongue durst not for his life speak the truth:
cc dt j n1 vvi dt n1, dt n1 vvd xx p-acp po31 n1 vvi dt n1:
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God in mercy remoue such porters, yt we may boldly confesse with our toūgs, that which we beléeue in our hart to saluatiō.
God in mercy remove such porters, that we may boldly confess with our tongues, that which we believe in our heart to salvation.
np1 p-acp n1 vvi d n2, pn31 pns12 vmb av-j vvi p-acp po12 n2, cst r-crq pns12 vvb p-acp po12 n1 p-acp n1.
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So likewise in prayer, & thākesgiuing, if our toung doth speake any thing, which the vnderstanding is ignorant of,
So likewise in prayer, & thanksgiving, if our tongue does speak any thing, which the understanding is ignorant of,
av av p-acp n1, cc n1, cs po12 n1 vdz vvi d n1, r-crq dt n1 vbz j pp-f,
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and therfore the hart cannot affect, our sacrifices are but a mockerie against God, because the Parliament house is deuided,
and Therefore the heart cannot affect, our Sacrifices Are but a mockery against God, Because the Parliament house is divided,
cc av dt n1 vmbx vvi, po12 n2 vbr p-acp dt n1 p-acp np1, c-acp dt n1 n1 vbz vvn,
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& there is but a mutinie betwéene the hart, the toung, and the rest, but if all agrée vpon the point, thē the toung sheweth the consent of the hart,
& there is but a mutiny between the heart, the tongue, and the rest, but if all agree upon the point, them the tongue shows the consent of the heart,
cc pc-acp vbz p-acp dt n1 p-acp dt n1, dt n1, cc dt n1, cc-acp cs d vvb p-acp dt n1, pno32 dt n1 vvz dt n1 pp-f dt n1,
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and boldly without feare of any whatsoeuer stādeth forth and saith. So be it.
and boldly without Fear of any whatsoever Stands forth and Says. So be it.
cc av-j p-acp n1 pp-f d r-crq vvz av cc vvz. av vbb pn31.
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But why doth he double his speech & say So be it, euen So be it? it should séeme that the speaker of the Parliamēt house, is but a simple man,
But why does he double his speech & say So be it, even So be it? it should seem that the speaker of the Parliament house, is but a simple man,
cc-acp q-crq vdz pns31 vvi po31 n1 cc vvi av vbb pn31, av av vbb pn31? pn31 vmd vvi d dt n1 pp-f dt n1 n1, vbz p-acp dt j n1,
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& wanted matter, he meant well it may be, but for want of matter he is faine to harpe vpō one string much.
& wanted matter, he meant well it may be, but for want of matter he is feign to harp upon one string much.
cc vvd n1, pns31 vvd av pn31 vmb vbi, cc-acp p-acp n1 pp-f n1 pns31 vbz av-j p-acp n1 p-acp crd n1 av-d.
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Surely beloued, ye Prophet spake as he was moued by ye holy Ghost, & this is Gods wisedome,
Surely Beloved, you Prophet spoke as he was moved by you holy Ghost, & this is God's Wisdom,
np1 vvn, pn22 n1 vvd c-acp pns31 vbds vvn p-acp pn22 j n1, cc d vbz npg1 n1,
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therfore let vs not finde fault withall, this is ye plaine, & simple dealing of a faithful soule indéede.
Therefore let us not find fault withal, this is the plain, & simple dealing of a faithful soul indeed.
av vvb pno12 xx vvi n1 av, d vbz dt n1, cc j n-vvg pp-f dt j n1 av.
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It is vsuall in the Scripture to haue one thing oftentimes vrged in teaching, & no oftener then is néedefull:
It is usual in the Scripture to have one thing oftentimes urged in teaching, & no oftener then is needful:
pn31 vbz j p-acp dt n1 pc-acp vhi crd n1 av vvn p-acp vvg, cc av-dx av-c av vbz j:
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because, first it is long before we can learne Gods will, secondly it is lōger before we can remēber Gods wil,
Because, First it is long before we can Learn God's will, secondly it is longer before we can Remember God's will,
c-acp, ord pn31 vbz j c-acp pns12 vmb vvi npg1 n1, ord pn31 vbz av-jc p-acp pns12 vmb vvi n2 vmb,
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but principally, because it is lōgest of all before we can make a cōscience to obey Gods wil:
but principally, Because it is longest of all before we can make a conscience to obey God's will:
cc-acp av-j, c-acp pn31 vbz js pp-f d c-acp pns12 vmb vvi dt n1 pc-acp vvi npg1 n1:
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therfore let no man in hearing one thing often, be wearie, because euery mā may learne the same thing better:
Therefore let no man in hearing one thing often, be weary, Because every man may Learn the same thing better:
av vvb dx n1 p-acp vvg crd n1 av, vbb j, c-acp d n1 vmb vvi dt d n1 av-jc:
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do not say, the preacher wants matter, but say rather that we want grace, or vnderstanding,
do not say, the preacher Wants matter, but say rather that we want grace, or understanding,
vdb xx vvi, dt n1 vvz n1, cc-acp vvb av-c cst pns12 vvb n1, cc vvg,
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or memorie, or zeale, or loue, or something.
or memory, or zeal, or love, or something.
cc n1, cc n1, cc n1, cc pi.
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Againe, let no man in teaching stand so much vpon his reputation, as to compte it a disgrace vnto him if he doth often repeate one thing being necessarie,
Again, let no man in teaching stand so much upon his reputation, as to Compte it a disgrace unto him if he does often repeat one thing being necessary,
av, vvb dx n1 p-acp vvg vvb av av-d p-acp po31 n1, c-acp p-acp fw-fr fw-la dt n1 p-acp pno31 cs pns31 vdz av vvi crd n1 vbg j,
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for we sée it is Gods wisedome to teach so, & if any man wilbe wiser thē Gods spirite, he will proue him selfe a foole.
for we see it is God's Wisdom to teach so, & if any man will Wiser them God's Spirit, he will prove him self a fool.
c-acp pns12 vvb pn31 vbz ng1 n1 pc-acp vvi av, cc cs d n1 vmb|vbi jc pno32 ng1 n1, pns31 vmb vvi pno31 n1 dt n1.
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In prayer also the same spirit hath taught Gods childrē to speake one thing oftētimes, partly because there is in euery one great dulnes & want of féeling,
In prayer also the same Spirit hath taught God's children to speak one thing oftentimes, partly Because there is in every one great dulness & want of feeling,
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& partly to note how earnest they are & desirous to obtaine yt, which they pray for.
& partly to note how earnest they Are & desirous to obtain that, which they pray for.
cc av pc-acp vvi c-crq j pns32 vbr cc j pc-acp vvi pn31, r-crq pns32 vvb p-acp.
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So doth Dauid here in this place say So be it, euen so be it, as though his hart had bene scarce awake at the first.
So does David Here in this place say So be it, even so be it, as though his heart had be scarce awake At the First.
np1 vdz np1 av p-acp d n1 vvi av vbb pn31, av av vbb pn31, c-acp cs po31 n1 vhd vbn av-j j p-acp dt ord.
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A mā that would faine haue a thing, which he néedeth indeede, will say (being asked if he will haue it) oh yea,
A man that would feign have a thing, which he needeth indeed, will say (being asked if he will have it) o yea,
dt n1 cst vmd av-j vhi dt n1, r-crq pns31 vvz av, vmb vvi (vbg vvn cs pns31 vmb vhi pn31) uh uh,
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yea, yea, & if it be a thing that he cannot away withall he will say, oh no, no, no, often together,
yea, yea, & if it be a thing that he cannot away withal he will say, o no, no, no, often together,
uh, uh, cc cs pn31 vbb dt n1 cst pns31 vmbx av av pns31 vmb vvi, uh uh-dx, uh-dx, uh-dx, av av,
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as if he could not deny it too often, as the first could not desire it too much.
as if he could not deny it too often, as the First could not desire it too much.
c-acp cs pns31 vmd xx vvi pn31 av av, c-acp dt ord vmd xx vvi pn31 av av-d.
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This may the Church do, if their harts be touched with their owne wants & weakenesses.
This may the Church do, if their hearts be touched with their own Wants & Weaknesses.
d vmb dt n1 vdb, cs po32 n2 vbb vvn p-acp po32 d n2 cc n2.
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But this doth not serue to maintaine any idle, & vnnecessarie repetitions, such as were vsed in Popery,
But this does not serve to maintain any idle, & unnecessary repetitions, such as were used in Popery,
p-acp d vdz xx vvi pc-acp vvi d j, cc j n2, d c-acp vbdr vvn p-acp n1,
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& condēned by our Sauiour Christ in the Scribes & Pharisies.
& condemned by our Saviour christ in the Scribes & Pharisees.
cc vvn p-acp po12 n1 np1 p-acp dt n2 cc np2.
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In Popery they bable one thing oftētimes, Iesus, Iesus, Iesus, & you must say ouer the Lordes prayer so many, In Popery they babble one thing oftentimes, Iesus, Iesus, Iesus, & you must say over the lords prayer so many,
p-acp n1 pns32 n1 crd n1 av, np1, np1, np1, cc pn22 vmb vvi p-acp dt ng1 n1 av d,
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and so many times together, and then you shall be heard, (say they).
and so many times together, and then you shall be herd, (say they).
cc av d n2 av, cc cs pn22 vmb vbi vvn, (vvb pns32).
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And so they play in their chaunting, & curious singing, which is more like the hunting of ye fore, thē any spiritual & holy seruice of God, they are sometime a quarter of an houre almost in singing some one word. Alas poore soules:
And so they play in their chanting, & curious singing, which is more like the hunting of you before, them any spiritual & holy service of God, they Are sometime a quarter of an hour almost in singing Some one word. Alas poor Souls:
cc av pns32 vvb p-acp po32 vvg, cc j n-vvg, r-crq vbz av-dc av-j dt n-vvg pp-f pn22 a-acp, pno32 d j cc j n1 pp-f np1, pns32 vbr av dt n1 pp-f dt n1 av p-acp vvg d crd n1. uh j n2:
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they thinke yt God is delighted as man is, & they thinke that the Lord is a sléepe,
they think that God is delighted as man is, & they think that the Lord is a sleep,
pns32 vvb pn31 np1 vbz vvn p-acp n1 vbz, cc pns32 vvb cst dt n1 vbz dt n1,
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as Baals Priests thought, & therfore they call often, but Gods children féele their owne harts a sléepe,
as Baal's Priests Thought, & Therefore they call often, but God's children feel their own hearts a sleep,
c-acp npg1 n2 vvd, cc av pns32 vvb av, cc-acp npg1 n2 vvb po32 d n2 dt n1,
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& therfore it is that they cry often in the same wordes.
& Therefore it is that they cry often in the same words.
cc av pn31 vbz d pns32 vvb av p-acp dt d n2.
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So be it, euen so be it, saith the holy Prophet, as if he should say, did I speake it? I will say it againe, I doe not repent me of it, I am not afrayde, I am not ashamed,So be it, even so be it, Says the holy Prophet, as if he should say, did I speak it? I will say it again, I do not Repent me of it, I am not afraid, I am not ashamed,
av vbb pn31, av av vbb pn31, vvz dt j n1, c-acp cs pns31 vmd vvi, vdd pns11 vvi pn31? pns11 vmb vvi pn31 av, pns11 vdb xx vvi pno11 pp-f pn31, pns11 vbm xx j, pns11 vbm xx j,
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if I said it not with such féeling the first time as I ought, I will say it againe.
if I said it not with such feeling the First time as I ought, I will say it again.
cs pns11 vvd pn31 xx p-acp d vvg dt ord n1 c-acp pns11 vmd, pns11 vmb vvi pn31 av.
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To shewe how carefull, how constant, how bold, and how holy we should be in praysing of God.
To show how careful, how constant, how bold, and how holy we should be in praising of God.
p-acp vvi c-crq j, c-crq j, c-crq j, cc c-crq j pns12 vmd vbi p-acp vvg pp-f np1.
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For many times in our prayers our mindes are crossed with one thing or other,
For many times in our Prayers our minds Are crossed with one thing or other,
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so that God hath not the hart, thē to it againe, Hart what sayest thou? then So be it, euen so be it.
so that God hath not the heart, them to it again, Heart what Sayest thou? then So be it, even so be it.
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Some thinke a cold word, vnreuerently blustred out, to be good inough for God, and are ashamed to amend any thing if it be amisse,
some think a cold word, unreverently blustered out, to be good enough for God, and Are ashamed to amend any thing if it be amiss,
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and afrayde to stand to a thing if it be well.
and afraid to stand to a thing if it be well.
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Some will vtter in table talke, whatsoeuer commeth in their mindes of God, & against him too sometime,
some will utter in table talk, whatsoever comes in their minds of God, & against him too sometime,
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& when they should either defēd it, or deny it, or reforme it, they turne it away with a iest:
& when they should either defend it, or deny it, or reform it, they turn it away with a jest:
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Nay sir, it is not my profession, I will not reason of it, nor stand with you in it, you are to hard for me, this is but table talke,
Nay sir, it is not my profession, I will not reason of it, nor stand with you in it, you Are to hard for me, this is but table talk,
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and if there should be no arguing & disputing, how should mē come by knowledge? &c. But sée their folly,
and if there should be no arguing & disputing, how should men come by knowledge? etc. But see their folly,
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or their weakenesse at the least, if it be true, & expedient, defend it for Gods glory,
or their weakness At the least, if it be true, & expedient, defend it for God's glory,
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if it be false recant it to the shame of the deuill, if it be doubtfull, be instructed, for thy further comfort.
if it be false recant it to the shame of the Devil, if it be doubtful, be instructed, for thy further Comfort.
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But Gods children are well aduised what they say, & being so, they are not ashamed nor afrayde,
But God's children Are well advised what they say, & being so, they Are not ashamed nor afraid,
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if they heare of it agayne, but as they said it, so they will say it again.
if they hear of it again, but as they said it, so they will say it again.
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So be it, euen so be it. So be it, even so be it.
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This earnest and reuerent kinde of giuing thankes doth also notably reproue the prophanesse of some, who while thanks be offred vp to the Lord at Table,
This earnest and reverent kind of giving thanks does also notably reprove the profaneness of Some, who while thanks be offered up to the Lord At Table,
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for nourishment receiued, they are otherwise busied, looking here, and there, toying with one thing or other, according to the affection of their hart.
for nourishment received, they Are otherwise busied, looking Here, and there, toying with one thing or other, according to the affection of their heart.
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And when grace is done, they will not stand with you, for Amen, but it shalbe so snatchingly,
And when grace is done, they will not stand with you, for Amen, but it shall so snatchingly,
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and so shackled in the teeth and lippes, that it would leath a man to heare it, which they would not do if they thought the Lord worthie of thankes for his benefites:
and so shackled in the teeth and lips, that it would leath a man to hear it, which they would not do if they Thought the Lord worthy of thanks for his benefits:
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but so they doe, as if he were not worthie of one cold word, and if he get any more,
but so they do, as if he were not worthy of one cold word, and if he get any more,
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then they are at very great cost with him, and he must néedes be indebted to them for it:
then they Are At very great cost with him, and he must needs be indebted to them for it:
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but Gods children come with great feare and reuerence, and to that which is said they giue their hartie consent in most reuerent manner.
but God's children come with great Fear and Reverence, and to that which is said they give their hearty consent in most reverent manner.
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So be it, euen so be it. So be it, even so be it.
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Furthermore the person of Dauid may teach vs one thing more, for he being the King, giueth thankes to God him selfe:
Furthermore the person of David may teach us one thing more, for he being the King, gives thanks to God him self:
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to teach vs that it is an excercise for Kings and Princes:
to teach us that it is an Exercise for Kings and Princes:
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but now most men set their litle children to doe it onely, and are ashamed to do it them selues,
but now most men Set their little children to do it only, and Are ashamed to do it them selves,
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as though it were a childish thing to giue God prayse for his blessings.
as though it were a childish thing to give God praise for his blessings.
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Say not now (as some haue said) yt I would not haue children say grace, yes I would haue you traine them vp in it, els whē they come to yeares they wilbe as much ashamed of it, as their fathers are now.
Say not now (as Some have said) that I would not have children say grace, yes I would have you train them up in it, Else when they come to Years they will as much ashamed of it, as their Father's Are now.
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But I would haue your selues to be the principall actours in so holy an action,
But I would have your selves to be the principal actors in so holy an actium,
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because you haue the best vnderstanding, & if thou sayest no more but God be praysed for all his giftes, doe it with reuerence,
Because you have the best understanding, & if thou Sayest no more but God be praised for all his Gifts, do it with Reverence,
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and from the féeling of thy hart in faith and true repentaunce.
and from the feeling of thy heart in faith and true Repentance.
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But if thou wilt be ashamed to giue thy child so good an example, & lay all vpon him, it may be said, thy child is come to grace, but thou art past grace.
But if thou wilt be ashamed to give thy child so good an Exampl, & lay all upon him, it may be said, thy child is come to grace, but thou art past grace.
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Last of all, as the king giueth thankes in his owne person, so in his owne person he confirmeth it,
Last of all, as the King gives thanks in his own person, so in his own person he confirmeth it,
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and saith, Amen, or So be it :
and Says, Amen, or So be it:
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he hath not a Clarke to say Amen for him, as they haue in Poperie, where the Priest, must pray,
he hath not a Clerk to say Amen for him, as they have in Popery, where the Priest, must pray,
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and the Clarke must say Amen for all the rest of the people.
and the Clerk must say Amen for all the rest of the people.
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God said to Moses, the Leuites shall pronounce the curses, and all the people shall say Amen, if at the curses, much more at the blessings must all the people say Amen, for the one is against them selues,
God said to Moses, the Levites shall pronounce the curses, and all the people shall say Amen, if At the curses, much more At the blessings must all the people say Amen, for the one is against them selves,
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and the other is for them selues.
and the other is for them selves.
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In the primitiue Church, when the Minister had made any prayer in his Sermon, or before, or after.
In the primitive Church, when the Minister had made any prayer in his Sermon, or before, or After.
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All the people (saith an auncient father) did say Amen, Amen, that the noyse went vp as a mightie thunder in the skies.
All the people (Says an ancient father) did say Amen, Amen, that the noise went up as a mighty thunder in the skies.
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Now if we speake of a thing that is waightie indéede, & say God graunt it, not ten amongest a thousand, will say Amen, but we will consider of the matter first,
Now if we speak of a thing that is weighty indeed, & say God grant it, not ten amongst a thousand, will say Amen, but we will Consider of the matter First,
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& fo we sit as blockes not one whit moued with the matter, and this is a great sinne ▪ Againe, at publicke prayer, the people ought to attend to the wordes of the Minister when he prayeth,
& foe we fit as blocks not one whit moved with the matter, and this is a great sin ▪ Again, At public prayer, the people ought to attend to the words of the Minister when he Prayeth,
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and all at once, as one body to say Amen. The Clarke hath no more warrant to doe it for them,
and all At once, as one body to say Amen. The Clerk hath no more warrant to do it for them,
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then Vzzah had to hold vp the Arke from falling, for him selfe with the rest he ought to say Amen, but not alone for the rest,
then Uzzah had to hold up the Ark from falling, for him self with the rest he ought to say Amen, but not alone for the rest,
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for not be, but the Minister is ye mouth of God, vnto the people, and the mouth of the people vnto God in prayer,
for not be, but the Minister is the Mouth of God, unto the people, and the Mouth of the people unto God in prayer,
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but they must say, So be it.
but they must say, So be it.
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Now to end, God doth now exhibite a Bill vnto vs his people, requiring that whatsoeuer he shall demaund at our hands, if we sée it standes with his glorie and our owne saluation, we will giue our consent and let it passe,
Now to end, God does now exhibit a Bill unto us his people, requiring that whatsoever he shall demand At our hands, if we see it Stands with his glory and our own salvation, we will give our consent and let it pass,
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or els the time will come that we shall put vp our Supplications to him, and they shall not passe.
or Else the time will come that we shall put up our Supplications to him, and they shall not pass.
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God graunt vs grace, to graunt our consent to all his will. FINIS.
God grant us grace, to grant our consent to all his will. FINIS.
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