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The first Sermon vpon the 25. Psalme, 1.2. & 3. verses.The First Sermon upon the 25. Psalm, 1.2. & 3. Verses.
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1 Vnto thee, O Lord, lift I vp my soule.
1 Unto thee, Oh Lord, lift I up my soul.
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THe sence is, Many are the slaunders, & great are ye iniuries, which the wicked (O Lord my God, the Father, the Sonne,
THe sense is, Many Are the slanders, & great Are you injuries, which the wicked (Oh Lord my God, the Father, the Son,
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& the holy Ghost, thrée persons and one eternall God) do raise vp against me thy humble,
& the holy Ghost, thrée Persons and one Eternal God) do raise up against me thy humble,
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and obedient seruant, being vpright (as thou knowest) and innocent of that great offence, to séeke the destruction of thine anointed Saul, (which whosoeuer doth, shall neuer be guiltlesse in thy sight) as I now am:
and obedient servant, being upright (as thou Knowest) and innocent of that great offence, to seek the destruction of thine anointed Saul, (which whosoever does, shall never be guiltless in thy sighed) as I now am:
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and for as much as thou knowest, that to be deliuered from lying lippes, & flaunderous toungs, I earnestly desire, that mine integritie and vprightnes being knowen vnto thy maiestie, may also vnto mē appeare, I put not my trust,
and for as much as thou Knowest, that to be Delivered from lying lips, & slanderous tongues, I earnestly desire, that mine integrity and uprightness being known unto thy majesty, may also unto men appear, I put not my trust,
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as worldlings do, in any worldly thing, but my trust being fully fixed in the only one God, I humbly,
as worldlings do, in any worldly thing, but my trust being Fully fixed in the only one God, I humbly,
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and hartily, in the name, and by the mediation of thy dearly beloued sonne Iesus Christ, the Messias which is to come, beséech thée to deliuer me;
and heartily, in the name, and by the mediation of thy dearly Beloved son Iesus christ, the Messias which is to come, beseech thee to deliver me;
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so shall I praise thy name all the daies of my life.
so shall I praise thy name all the days of my life.
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1. Doct. In all our afflictions we must lift vp our hearts to God only, by Praier.1. Doct. In all our afflictions we must lift up our hearts to God only, by Prayer.
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The reason is. It is the hand wherwith the Lord from heauen reacheth his benefits vnto vs. Vse. Let vs exercise it at all times.The reason is. It is the hand wherewith the Lord from heaven reaches his benefits unto us Use. Let us exercise it At all times.
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For euen as the birdes and fowles of the aire, that they may escape the nettes and snares of the fowlers, flie vp on high:
For even as the Birds and fowls of the air, that they may escape the nets and snares of the fowlers, fly up on high:
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so we, to auoid the infinit snares of our enemies, and innumerable temptations, must lift vp our selues from the corruptions, lying vanities,
so we, to avoid the infinite snares of our enemies, and innumerable temptations, must lift up our selves from the corruptions, lying vanities,
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and deceitful sleights of the world, by earnest and harty praier.
and deceitful sleights of the world, by earnest and hearty prayer.
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When the sacred Scriptures mention the honoring of God, the chiefest point which it setteth downe to vs, is prayer;
When the sacred Scriptures mention the honouring of God, the chiefest point which it sets down to us, is prayer;
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and had this bene obserued as it ought to be, the manner thereof had bene much more estéemed among men,
and had this be observed as it ought to be, the manner thereof had be much more esteemed among men,
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so as they would not haue so swarued one way, nor other, but haue folowed that which the holy Scripture teacheth.
so as they would not have so swerved one Way, nor other, but have followed that which the holy Scripture Teaches.
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But now, men regard not profitably to pray, they respect not in what maner they pray, that their praier might be accepted of God:
But now, men regard not profitably to pray, they respect not in what manner they pray, that their prayer might be accepted of God:
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but most men rush in, and steppe to it, like blind Bayard, and come not dutifully,
but most men rush in, and step to it, like blind Bayard, and come not dutifully,
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and reuerently, as they ought, to the Lord. From whence procéedeth this vnreuerent behauior? Euen from hence:
and reverently, as they ought, to the Lord. From whence Proceedeth this unreverent behaviour? Eve from hence:
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Because men accompt not of it, to be of so great importance as it is:
Because men account not of it, to be of so great importance as it is:
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for if we tooke it for the chiefe point of the seruice of God, as it is, it is certaine wée would more hartily, zealously,
for if we took it for the chief point of the service of God, as it is, it is certain we would more heartily, zealously,
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and reuerently take it in hand. 2. Doct. 1. verse. Vnto thee, O Lord. Praier must be made to God only, in ye name of Iesus Christ.
and reverently take it in hand. 2. Doct. 1. verse. Unto thee, Oh Lord. Prayer must be made to God only, in the name of Iesus christ.
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For he onely heareth vs, he onely, euen Iesus Christ praieth for vs, he onely vnderstandeth our praiers, he onely is more ready to help, thē we to aske.
For he only hears us, he only, even Iesus christ Prayeth for us, he only understandeth our Prayers, he only is more ready to help, them we to ask.
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Vse. Let vs therfore not pray vnto Sainctes departed: for we ought not to pray to thē.Use. Let us Therefore not pray unto Saints departed: for we ought not to pray to them.
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2. They pray not for vs. 3. They vnderstand not our Prayers. The Papists assertiō is, that Saincts departed are with great profit and piety called vpon,2. They pray not for us 3. They understand not our Prayers. The Papists assertion is, that Saints departed Are with great profit and piety called upon,
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and praied vnto, and that it is not onely lawful, but godly so to do.
and prayed unto, and that it is not only lawful, but godly so to do.
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Arg. 1. They say, they pray not to Saincts, as authors of any benefit or grace, but as Intercessors only:Argument 1. They say, they pray not to Saints, as Authors of any benefit or grace, but as Intercessors only:
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neither doe they make them immediate intercessors, but onely through Christ, concluding all their praiers, Per Christum Dominum nostrum. Ans. 1. It is false, that they pray vnto them as intercessors onely:
neither do they make them immediate intercessors, but only through christ, concluding all their Prayers, Per Christ Dominum nostrum. Ans. 1. It is false, that they pray unto them as intercessors only:
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for they desire them not onely to praie for them, but to haue mercie vpon them:
for they desire them not only to pray for them, but to have mercy upon them:
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For thus they praie, O blessed Ladie, haue mercy vpon vs, preserue thy seruants, let the merites of S. Mary bring vs to the kingdome of heauen.
For thus they pray, Oh blessed Lady, have mercy upon us, preserve thy Servants, let the merits of S. Marry bring us to the Kingdom of heaven.
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Answ. 2. It is also false, that they make them not immediat intercessors, but conclude their praiers, Per Christum Dominum nostrum: for in that blasphemous praier, Tu per Thomae sanguinem, quem pro nobis impendit, fac, nos Christe, scandere, quo Christus ascendit. Answer 2. It is also false, that they make them not immediate intercessors, but conclude their Prayers, Per Christ Dominum nostrum: for in that blasphemous prayer, Tu per Thomae sanguinem, Whom Pro nobis impendit, fac, nos Christ, scandere, quo Christus ascendit.
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By the blood of Thomas, O Christ, which hée shed for vs, make vs to clime whither he ascended.
By the blood of Thomas, Oh christ, which he shed for us, make us to climb whither he ascended.
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There they aske life eternal of Christ, by the blood of Thomas of Canterbury.
There they ask life Eternal of christ, by the blood of Thomas of Canterbury.
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How then is it true, which the Rhemists affirme, ye Christ alone by his merites procureth all grace and mercy towards mankind? Praiers are made to S. Mary, S. Osmōd, S. Anne, S. Katherine,
How then is it true, which the Rhemists affirm, you christ alone by his merits procureth all grace and mercy towards mankind? Prayers Are made to S. Marry, S. Osmōd, S. Anne, S. Katherine,
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and none of them concludeth, Per Christum Dominum nostrum. Likewise An. 1551. in Scotland it was as good doctrine amongst the Papists, that it was lawful to say the Pater noster to Saincts, that we may call them our fathers,
and none of them Concludeth, Per Christ Dominum nostrum. Likewise Nias 1551. in Scotland it was as good Doctrine among the Papists, that it was lawful to say the Pater Noster to Saints, that we may call them our Father's,
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& say, Hallowed be your names, because God hath made their names holy: and, that their kingdome may come, because the kingdome of heauē is theirs by possession;
& say, Hallowed be your names, Because God hath made their names holy: and, that their Kingdom may come, Because the Kingdom of heaven is theirs by possession;
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and further, that their will may be done, seing their will is Gods will: & so of the other petitions.
and further, that their will may be done, sing their will is God's will: & so of the other petitions.
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Wherby it appeareth, that they would haue prayers made vnto Saincts properly, euē as vnto God.
Whereby it appears, that they would have Prayers made unto Saints properly, even as unto God.
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Arg. 2. Exod. 32.13. Moses thus praieth, Remember Abraham, Isaac and Iacob thy seruants. Moses hopeth here, to haue his praiers heard by the merites of these holy men.Argument 2. Exod 32.13. Moses thus Prayeth, remember Abraham, Isaac and Iacob thy Servants. Moses Hopes Here, to have his Prayers herd by the merits of these holy men.
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Ans. Moses rehearseth here onely the couenant, which the Lord made with these holy men, and their séed, as the words following do shew:Ans. Moses rehearseth Here only the Covenant, which the Lord made with these holy men, and their seed, as the words following do show:
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To whom thou swarest by thine owne selfe, and saidst vnto them, I will multiply your seede. To whom thou swarest by thine own self, and Said unto them, I will multiply your seed.
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Moses therefore pleadeth not the merites of Abraham, Isaac and Iacob, but vrgeth and presseth the promises of God, and couenant made with them.
Moses Therefore pleads not the merits of Abraham, Isaac and Iacob, but urges and Presseth the promises of God, and Covenant made with them.
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That prayer is onely to be made vnto God, and to no creature at all,
That prayer is only to be made unto God, and to no creature At all,
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as beyng an especiall part of the worship of GOD, which wée ought not to giue to any other,
as being an especial part of the worship of GOD, which we ought not to give to any other,
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thus it is proued by the word of God.
thus it is proved by the word of God.
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Arg. 1. Rom. 10.14. How shall they call vpon him, in whom they haue not beleeued? But wée must beléeue onely in God,Argument 1. Rom. 10.14. How shall they call upon him, in whom they have not believed? But we must believe only in God,
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and therefore wée ought onely to pray to him. Auns. Rhe. It is true:
and Therefore we ought only to pray to him. Anns. Rhe. It is true:
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no more can we pray to our Lady, nor any Sainct in heauen, vnlesse wée beléeue they can help vs. Auns. The sacred Scriptures euery where teach vs, that we must beléeue in God,
no more can we pray to our Lady, nor any Saint in heaven, unless we believe they can help us Anns. The sacred Scriptures every where teach us, that we must believe in God,
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& that they are cursed, that put any cōfidence in mā, Ier. 17.5. Againe they can haue none assurance to settle their cōsciences, but out of ye Scriptures:
& that they Are cursed, that put any confidence in man, Jeremiah 17.5. Again they can have none assurance to settle their Consciences, but out of the Scriptures:
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They haue a vaine persuasiō of the ability of Saints to help thē: but they haue no ground of any such belief out of the Scriptures.
They have a vain persuasion of the ability of Saints to help them: but they have no ground of any such belief out of the Scriptures.
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We sée then, yt we ought to pray to God only, in ye name of our Lord Iesus Christ.
We see then, that we ought to pray to God only, in the name of our Lord Iesus christ.
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We must not only in aduersity, but in prosperity do it:
We must not only in adversity, but in Prosperity do it:
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we must do it ordinarily, seing yt we cannot liue one minute of an howre, without the gracious help,
we must do it ordinarily, sing that we cannot live one minute of an hour, without the gracious help,
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& merciful assistāce of our good & gracious God.
& merciful assistance of our good & gracious God.
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And the fauour which we looke for at his hands, cōsisteth not onely in deliuering vs from death,
And the favour which we look for At his hands, Consisteth not only in delivering us from death,
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when we are at the pits brim, (as ye ignorant imagine) but also in daily preseruing vs,
when we Are At the pits brim, (as you ignorant imagine) but also in daily preserving us,
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& in turning away all euil frō vs. For we sée, that we are in this life cōtinually besieged with an hundred daungers,
& in turning away all evil from us For we see, that we Are in this life continually besieged with an hundred dangers,
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& the miseries whereunto we are subiect, are without number.
& the misery's whereunto we Are Subject, Are without number.
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You sée thē that we ought to cal vpon God, not only whē he toucheth vs,
You see them that we ought to call upon God, not only when he touches us,
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& smiteth, as though he laid hard stroakes vpon vs, but euen when we be at peace & rest, perceyue,
& smites, as though he laid hard Strokes upon us, but even when we be At peace & rest, perceive,
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& euer do expect dangers towards vs:
& ever do expect dangers towards us:
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euen then it behooueth vs to consider, to how many miseries our life is subiect vnto, yt being persuaded yt we cannot escape,
even then it behooveth us to Consider, to how many misery's our life is Subject unto, that being persuaded that we cannot escape,
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except God help vs, we may fly vnto him & say, Alas Lord, cōsider our miseries, kéep vs vnder the shadow of thy wings,
except God help us, we may fly unto him & say, Alas Lord, Consider our misery's, keep us under the shadow of thy wings,
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euē vnder the protection, & by thy prouidēce make vs able to passe thorow al dāgers, which enuiron & hem vs in round about.
even under the protection, & by thy providence make us able to pass thorough all dangers, which environ & hem us in round about.
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This must be done both morning, noone, and night, abroad and at home, but especially, morning and euening.
This must be done both morning, noon, and night, abroad and At home, but especially, morning and evening.
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Moreouer, let vs consider, that Sathan with sundry & manifold tēptations doth daily assault vs: Therfore let vs pray vnto God daily & howrely to deliuer vs by his power.
Moreover, let us Consider, that Sathan with sundry & manifold temptations does daily assault us: Therefore let us pray unto God daily & howrely to deliver us by his power.
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Psalm. 25.2. My God, I trust in thee, let me not be confounded, let not mine enemies reioice ouer mee. Psalm. 25.2. My God, I trust in thee, let me not be confounded, let not mine enemies rejoice over me.
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AS if the prophet had said, O my God, my hope is onely fixed on thée, let me not be confounded and put to shame,
AS if the Prophet had said, Oh my God, my hope is only fixed on thee, let me not be confounded and put to shame,
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and so be derided of mine enemies. 1. Doctrine. Our hope ought to be fixed onely in the Lord.
and so be derided of mine enemies. 1. Doctrine. Our hope ought to be fixed only in the Lord.
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The Reason is: for that of him commeth our saluation.The Reason is: for that of him comes our salvation.
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2. Reason. Our helpe standeth in the name of the Lord, who hath made heauen and earth, our fathers hoped in thée, they trusted in thée, & were not confounded.2. Reason. Our help Stands in the name of the Lord, who hath made heaven and earth, our Father's hoped in thee, they trusted in thee, & were not confounded.
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Iob 14.14. If a man die, shall he liue againe? all the dayes of mine appointed time (or warfare) will I waite, vntill my chaunging come. Job 14.14. If a man die, shall he live again? all the days of mine appointed time (or warfare) will I wait, until my changing come.
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Which saying is worthy to be wel marked. Which saying is worthy to be well marked.
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For if we be tossed with neuer so many troubles, it is not enough, vpon some good motion & affection to say,
For if we be tossed with never so many Troubles, it is not enough, upon Some good motion & affection to say,
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Now must we trust in God:
Now must we trust in God:
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for that is nothing, except wée hold out euen in the middest of all our encoūters.
for that is nothing, except we hold out even in the midst of all our encounters.
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First therfore let vs marke, that Hope is not a daies bird, or a moneths birde,
First Therefore let us mark, that Hope is not a days bird, or a months bird,
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but must continue to the end.
but must continue to the end.
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And doubtles, when we be fully setled on Gods promises, he holdeth vs still in the same, to the end we may not quaile euery day,
And doubtless, when we be Fully settled on God's promises, he holds us still in the same, to the end we may not quail every day,
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but that whē we haue ouerpassed some time, we may alwaies be established more and more,
but that when we have overpassed Some time, we may always be established more and more,
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vntill God hath performed the thinges which as yet he hath delaied vntill another time.
until God hath performed the things which as yet he hath delayed until Another time.
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You sée then, that it booteth not to haue had some good affection, or to haue trusted in God, except we continue so throughout.
You see then, that it boots not to have had Some good affection, or to have trusted in God, except we continue so throughout.
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And Iob hath expressed it plainly, vnder the name of trauaile or battell. Why so? He meaneth not, that we goe to our God at our ease.
And Job hath expressed it plainly, under the name of travail or battle. Why so? He means not, that we go to our God At our ease.
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As long as we suffer nothing, we can find in our hearts to liue still in this world,
As long as we suffer nothing, we can find in our hearts to live still in this world,
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and to prolong our life double if it were possible.
and to prolong our life double if it were possible.
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Our desire is then, that God should handle vs without gréeuing vs, & please vs in all respects,
Our desire is then, that God should handle us without grieving us, & please us in all respects,
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and obay vs in all our desires.
and obey us in all our Desires.
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Sée how easily we would passe the time, if we might go but our owne pase,
See how Easily we would pass the time, if we might go but our own pace,
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if we might haue no temptation, & yt there might be no heauines nor feare.
if we might have no temptation, & that there might be no heaviness nor Fear.
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But it is said, that we must giue attendance all our life long, yea euen with wrestling.
But it is said, that we must give attendance all our life long, yea even with wrestling.
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In these words (al the daies) we are taught, that if the time linger,
In these words (all the days) we Are taught, that if the time linger,
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and séeme long to vs, we must not take it for an excuse to do euill,
and seem long to us, we must not take it for an excuse to do evil,
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and to be gréeued, and to giue ouer all in the middest of our iourney, but we must continue to the ende.
and to be grieved, and to give over all in the midst of our journey, but we must continue to the end.
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Vnder this word battell or fighting, is expressed vnto vs the state of this present life, which is, that being but warfarre in this world, wee must be faine to fight, to be besieged on all sides, to be in continuall perill, to be tempted sometimes with cares, sometimes with aduersities, and sometimes with some daungers.
Under this word battle or fighting, is expressed unto us the state of this present life, which is, that being but warfarre in this world, we must be feign to fight, to be besieged on all sides, to be in continual peril, to be tempted sometime with Cares, sometime with adversities, and sometime with Some dangers.
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Therefore let vs thinke vpō it, Iob 13.15. Loe, though he slay me, yet will I put my trust in him,
Therefore let us think upon it, Job 13.15. Loe, though he slay me, yet will I put my trust in him,
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and I will reproue my waies in his sight. Psalm. 17.8. Keepe mee as the apple of the eye, hide me vnder the shadow of thy wings.
and I will reprove my ways in his sighed. Psalm. 17.8. Keep me as the apple of the eye, hide me under the shadow of thy wings.
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Psalm. 57.1, 2. Haue mercy vpon mee, O God, haue mercy vpon me:
Psalm. 57.1, 2. Have mercy upon me, Oh God, have mercy upon me:
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for my soule trusteth in thee, and in the shadow of thy winges will I trust, till these afflictions ouerpasse.
for my soul Trusteth in thee, and in the shadow of thy wings will I trust, till these afflictions overpass.
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verse. 2. I will call vnto the most high God, euen to the God that performeth his promise towards me. verse. 2. I will call unto the most high God, even to the God that Performeth his promise towards me.
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We fasten now our hope in the holy land (of heauen) as an anchor, We fasten now our hope in the holy land (of heaven) as an anchor,
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lest in the sea (of this world) we being troubled should make a shipwracke.
lest in the sea (of this world) we being troubled should make a shipwreck.
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Euen as therefore of a ship that is at anchor, we say, Well, now it is at the land,
Eve as Therefore of a ship that is At anchor, we say, Well, now it is At the land,
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although being in the Sea, the waues beate against it, yet after a certain maner it is brought to land against windes and tempestes:
although being in the Sea, the waves beat against it, yet After a certain manner it is brought to land against winds and tempests:
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euen so, against the temptations of this our pilgrimage, our hope being fownded in that celestiall Ierusalem, maketh vs as it were to be turned into stones.
even so, against the temptations of this our pilgrimage, our hope being founded in that celestial Ierusalem, makes us as it were to be turned into stones.
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Hope is as it were a piller, which holdeth vp the spiritual building; which fayling, the building ruineth, and into the pit of despaire falleth. Hope is as it were a pillar, which holds up the spiritual building; which failing, the building ruineth, and into the pit of despair falls.
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Heb. 6.19. Which hope we haue as an anchor of the soule, both sure, and it entreth into that which is within the vayle. Psalm. 52.2. My God, I trust in thee, let me not be confounded. Hebrew 6.19. Which hope we have as an anchor of the soul, both sure, and it entereth into that which is within the Vail. Psalm. 52.2. My God, I trust in thee, let me not be confounded.
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1. Doct. Whosoeuer haue a strong cōfidence in God, will also ioyne prayer to God onely with their trust in him, that their enemies may not preuaile against them to their confusion.1. Doct. Whosoever have a strong confidence in God, will also join prayer to God only with their trust in him, that their enemies may not prevail against them to their confusion.
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1. Reason is, Prayer is a strengthning of our hope in God, and a meanes whereby we are deliuered from cōfusion.1. Reason is, Prayer is a strengthening of our hope in God, and a means whereby we Are Delivered from confusion.
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Psal. 50.15. Call vpon me (saith God) in the day of thy trouble, and I will heare thee, and thou shalt glorifie me. Psalm 50.15. Call upon me (Says God) in the day of thy trouble, and I will hear thee, and thou shalt Glorify me.
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Whoso praieth not to God, to be deliuered from confusion, which his enemies would bring him vnto, doth not onely oftentimes fall into it,
Whoso Prayeth not to God, to be Delivered from confusion, which his enemies would bring him unto, does not only oftentimes fallen into it,
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as many exāples in the holy word are shewed, but is destitute of the hope of a Christian;
as many Examples in the holy word Are showed, but is destitute of the hope of a Christian;
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and so by consequence, is voide from all comfort in his affliction, seing in trouble nothing comforteth the afflicted,
and so by consequence, is void from all Comfort in his affliction, sing in trouble nothing comforts the afflicted,
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but his hope, and confidence in God, for his deliuery.
but his hope, and confidence in God, for his delivery.
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Let not mine enemies reioyce ouer me. 1. Doct. The property of the wicked is to reioyce at the confusion of the godly.Let not mine enemies rejoice over me. 1. Doct. The property of the wicked is to rejoice At the confusion of the godly.
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Reason. Because they hate nothing, neither any persons somuch, as the truth, and the professors thereof.Reason. Because they hate nothing, neither any Persons So much, as the truth, and the professors thereof.
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The vse is first, to teach vs, that the greatest part of men shall alwaies be against the godly.
The use is First, to teach us, that the greatest part of men shall always be against the godly.
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Secondly, not to trust the friendship of the wicked.
Secondly, not to trust the friendship of the wicked.
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Lam. 2.16. All thine enemies do open their mouth against thee, they hisse and gnash their teeth, saying, Wee haue deuoured it, certainly, this is the day wee looked for, we haue found and seene it. Lam. 2.16. All thine enemies do open their Mouth against thee, they hiss and gnash their teeth, saying, we have devoured it, Certainly, this is the day we looked for, we have found and seen it.
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Hee saith not, enemy, but enemies.
He Says not, enemy, but enemies.
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2. Doct. The wicked will ioyne together to vexe the godly, although otherwise they agrée not among themselues.2. Doct. The wicked will join together to vex the godly, although otherwise they agree not among themselves.
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Psal. 2.2. The kings of the earth band themselues, and the Princes are assembled together against the Lord, and against his Christ. Example.Psalm 2.2. The Kings of the earth band themselves, and the Princes Are assembled together against the Lord, and against his christ. Exampl.
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Luk 23.12. And the same day Pilate and Herode were made friends together: for before they were enemies one to another. Luk 23.12. And the same day Pilate and Herod were made Friends together: for before they were enemies one to Another.
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The Vse is, that we beware, lest we be spotted with that fault.The Use is, that we beware, lest we be spotted with that fault.
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3. Doct. The wicked be often so enflamed with malice against the godly, that nothing will satisfie them, but their life.3. Doct. The wicked be often so inflamed with malice against the godly, that nothing will satisfy them, but their life.
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Prou. 1.11. If they say, Come, we will lay waite for bloud, and lie priuily for the innocent without a cause: 12. wee will swallow them vp aliue like a graue, Prou. 1.11. If they say, Come, we will lay wait for blood, and lie privily for the innocent without a cause: 12. we will swallow them up alive like a graven,
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euen whole as those that go downe into the pittes: 13. wee shall find all precious riches,
even Whole as those that go down into the pits: 13. we shall find all precious riches,
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and fill our houses with spoile: 14. Cast in thy lot among vs, we wil haue but one purse. Ps. 79.2.
and fill our houses with spoil: 14. Cast in thy lot among us, we will have but one purse. Ps. 79.2.
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The dead bodies of thy Sainctes haue they giuen to the fowles of the heauen, and the flesh of thy Sainctes vnto the beasts of the earth.
The dead bodies of thy Saints have they given to the fowls of the heaven, and the Flesh of thy Saints unto the beasts of the earth.
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vers. 3. Their bloud haue they shed like water round about Ierusalem, & there is none to bury them.
vers. 3. Their blood have they shed like water round about Ierusalem, & there is none to bury them.
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vers. 4. Wee are a reproch to our neighbors, euē a scorne and derision to them that are round about vs. The Reason is, They thinke to florish without controlment,vers. 4. we Are a reproach to our neighbours, even a scorn and derision to them that Are round about us The Reason is, They think to flourish without controlment,
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and to be reuerenced, and to haue rest when they are dead, which during their life, they thinke and know that they shal not haue, as they expected.
and to be reverenced, and to have rest when they Are dead, which during their life, they think and know that they shall not have, as they expected.
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Esth. 3.5. And when Haman sawe that Mordecai bowed not the knee vnto him, nor did reuerence vnto him, Esth. 3.5. And when Haman saw that Mordecai bowed not the knee unto him, nor did Reverence unto him,
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then he was full of wrath. The Vse is: then he was full of wrath. The Use is:
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First, that bloudy cruelty being the property of the wicked, that we labour with our selues that it be farre from vs. 2. Vse. To looke for all mischiefe from the wicked, that they can accomplish against vs. Psalm. 25.2. Let not mine enemies reioice. 4. Doct. Though the wicked do alwaies hate the godly,
First, that bloody cruelty being the property of the wicked, that we labour with our selves that it be Far from us 2. Use. To look for all mischief from the wicked, that they can accomplish against us Psalm. 25.2. Let not mine enemies rejoice. 4. Doct. Though the wicked do always hate the godly,
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yet they wil oftē dissemble friendship, & shew forth their malice, only whē they haue oportunity thereunto.
yet they will often dissemble friendship, & show forth their malice, only when they have opportunity thereunto.
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Psalm. 5.9. For there is no constancy in their mouthes, within they are vaine corruption, their throte is an open sepulchre, Psalm. 5.9. For there is no constancy in their mouths, within they Are vain corruption, their throat is an open Sepulchre,
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and they flatter with their tongue. Amos 1.9.
and they flatter with their tongue. Amos 1.9.
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Thus saith the Lord, For three transgressions of Tyrus, and for foure, I will not turne to it,
Thus Says the Lord, For three transgressions of Tyre, and for foure, I will not turn to it,
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because they haue shut vp the whole captiuitie in Edom, and haue not remembred the brotherly couenant.
Because they have shut up the Whole captivity in Edom, and have not remembered the brotherly Covenant.
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The Reason is, Because they are wise in their owne generation, Luk. 16. and can waite their best aduantage.The Reason is, Because they Are wise in their own generation, Luk. 16. and can wait their best advantage.
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The vse is, To teach vs, First, neuer to trust the faire wordes of a prophane man,The use is, To teach us, First, never to trust the fair words of a profane man,
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but so to behaue our selues, that we shall beware of him. Text. Let not mine enemies reioyce ouer mee.
but so to behave our selves, that we shall beware of him. Text. Let not mine enemies rejoice over me.
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5. Doct. If we fall, and our enemies reioyce ouer vs, it is the Lords doing.5. Doct. If we fallen, and our enemies rejoice over us, it is the lords doing.
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The 1. Reason, He is almighty, and doth all thinges (although euill bée of Sathan and man.) The 2. Reason. He hath the dominion of all creatures.The 1. Reason, He is almighty, and does all things (although evil been of Sathan and man.) The 2. Reason. He hath the dominion of all creatures.
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The Vse is, to teach vs, First, to learne to feare him, and obay him, especially in whose fauour nothing can hurt vs. Secondly, that in all afflictions we looke vp,The Use is, to teach us, First, to Learn to Fear him, and obey him, especially in whose favour nothing can hurt us Secondly, that in all afflictions we look up,
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and lift our soules to him that striketh, and examine our selues what cause we haue giuen him.
and lift our Souls to him that striketh, and examine our selves what cause we have given him.
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Thirdly, to séeke reconciliation with him by praier and repentance:
Thirdly, to seek reconciliation with him by prayer and Repentance:
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so shall the meanes that are against vs, be employed for vs, as Hamans galowes for Mordecai, which God chaunged, that hée himselfe was hanged thereon,
so shall the means that Are against us, be employed for us, as Hamans gallows for Mordecai, which God changed, that he himself was hanged thereon,
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and his 10. Sonnes, Esth. 10. Goliahs sword cut off his owne head, 1. Sam. 17. Text, vers. 3. So all that hope in thee, shall not be ashamed:
and his 10. Sons, Esth. 10. Goliath's sword Cut off his own head, 1. Sam. 17. Text, vers. 3. So all that hope in thee, shall not be ashamed:
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but let them be confounded that transgresse without cause. but let them be confounded that transgress without cause.
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(Paraphr.) And surely thou wilt not suffer them that depend vpō thée, to be put to shame:
(Paraphrase.) And surely thou wilt not suffer them that depend upon thee, to be put to shame:
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but rather must these faithlesse persons that persecute the innocent, be brought thereunto.
but rather must these faithless Persons that persecute the innocent, be brought thereunto.
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1. Doct. An assured hope of deliuerance grounded vpon Gods promise, is the onely cause of the patience and humility of Gods childrē in their troubles.1. Doct. an assured hope of deliverance grounded upon God's promise, is the only cause of the patience and humility of God's children in their Troubles.
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The Reason is, First, because ye corruptiō of mans nature being of it self wayward, cannot take afflictions patiently, without supernaturall helpe:The Reason is, First, Because you corruption of men nature being of it self wayward, cannot take afflictions patiently, without supernatural help:
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therefore we say, Without Hope the heart would breake. Secondly, where there is no hope, there is no faith;
Therefore we say, Without Hope the heart would break. Secondly, where there is no hope, there is no faith;
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where there is no faith, there is no patience. Thirdly, else the damned might haue patience;
where there is no faith, there is no patience. Thirdly, Else the damned might have patience;
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which they haue not, as appeareth by their gnashing of téeth.
which they have not, as appears by their gnashing of tooth.
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The Vse is, To teach vs to be careful, to vse the meanes of obtaining hope,The Use is, To teach us to be careful, to use the means of obtaining hope,
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and growing in it, praising God for such meanes we haue, and mourning for that we want.
and growing in it, praising God for such means we have, and mourning for that we want.
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Psal. 25.3. So all that hope in thee, shall not be ashamed: but let them be part of confounded, that transgresse without a cause. TWo branches; a Consolation: an Imprecation. Psalm 25.3. So all that hope in thee, shall not be ashamed: but let them be part of confounded, that transgress without a cause. TWo branches; a Consolation: an Imprecation.
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1. Doct. God preserueth from shame al that hope in him. The Reason is, Because he hath promised so to do.1. Doct. God Preserveth from shame all that hope in him. The Reason is, Because he hath promised so to do.
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Psal. 91.14. Because he hath loued me, therefore will I deliuer him. Secondly, he hath alwaies in greatest extremities deliuered his people.Psalm 91.14. Because he hath loved me, Therefore will I deliver him. Secondly, he hath always in greatest extremities Delivered his people.
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Psal. 22.4. Our fathers trusted in thee: they trusted, and thou diddest deliuer them. verse 5. They called vpon thee, and were deliuered: Psalm 22.4. Our Father's trusted in thee: they trusted, and thou didst deliver them. verse 5. They called upon thee, and were Delivered:
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they trusted in thee, and were not confounded.
they trusted in thee, and were not confounded.
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The vse is, That as wée beléeue the promises of God in generall, so we must beléeue them to appertaine to our selues especially:The use is, That as we believe the promises of God in general, so we must believe them to appertain to our selves especially:
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otherwise our hope and faith differeth not from the hope and faith of the Diuels: for they beléeue and tremble.
otherwise our hope and faith differeth not from the hope and faith of the Devils: for they believe and tremble.
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2. Doct. God confoundeth often in this life, alwaies (without true conuersion to God) in the life to come, all those, that by persecuting the godly without cause, do transgresse his lawes. 2. Doct. God confoundeth often in this life, always (without true conversion to God) in the life to come, all those, that by persecuting the godly without cause, do transgress his laws.
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The Reason is, That by persecuting them, they persecute Christ himselfe.The Reason is, That by persecuting them, they persecute christ himself.
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Act. 9.4. And Saul fell to the earth, and heard a voyce saying vnto him, Saul, Saul, Act. 9.4. And Saul fell to the earth, and herd a voice saying unto him, Saul, Saul,
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why persecutest thou mee? verse 5. And hee said, Who art thou, Lorde? And the Lord said, I am Iesus, whom thou persecutest:
why Persecutest thou me? verse 5. And he said, Who art thou, Lord? And the Lord said, I am Iesus, whom thou Persecutest:
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it is hard for thee to kicke against prickes. Zachar. 2.8. Hee that toucheth them, toucheth the apple of his eye.
it is hard for thee to kick against pricks. Zachar 2.8. He that touches them, touches the apple of his eye.
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The vse is, First, to walke in the feare of God, and as members of the body of Christ, séeing he hath so great care of vs. The 2. vse, Not to be discouraged,The use is, First, to walk in the Fear of God, and as members of the body of christ, seeing he hath so great care of us The 2. use, Not to be discouraged,
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although our afflictions by the wicked are long, in the end hée will burne the rodde.
although our afflictions by the wicked Are long, in the end he will burn the rod.
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The 3. vse is, Let vs pray to God to endue vs with his spirite, rather to be persecuted,The 3. use is, Let us pray to God to endue us with his Spirit, rather to be persecuted,
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then to persecute the mēbers of Christ, séeing their end is so miserable.
then to persecute the members of christ, seeing their end is so miserable.
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Iob 5.3. I haue seene the foolish wel rooted, and sodainly I cursed his habitation, saying, vers. 4. His children shalbe farre from saluation, Job 5.3. I have seen the foolish well rooted, and suddenly I cursed his habitation, saying, vers. 4. His children shall Far from salvation,
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and they shalbe destroied in the gate, and none shal deliuer them.
and they shall destroyed in the gate, and none shall deliver them.
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vers. 5. The hungry shall eate vp his haruest, yea, they shall take it from among the thornes,
vers. 5. The hungry shall eat up his harvest, yea, they shall take it from among the thorns,
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and the thirsty shall drinke vp their substance. and the thirsty shall drink up their substance.
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But forasmuch as oftentimes the kickers against GOD do prosper, and are well at their ease, here is mention made of their estate, notwithstanding that men estéeme them happy to the worldward. But forasmuch as oftentimes the kickers against GOD do prosper, and Are well At their ease, Here is mention made of their estate, notwithstanding that men esteem them happy to the worldward.
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Eliphas saith, that when hée saw a foolish man in prosperity, he iudged not, as men commonly doe, which is:
Eliphaz Says, that when he saw a foolish man in Prosperity, he judged not, as men commonly do, which is:
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This man is happy, he is blessed of GOD:
This man is happy, he is blessed of GOD:
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but knew by and by, that the end of him shalbe euill, and that hée shall be punished euen in his ofspring.
but knew by and by, that the end of him shall evil, and that he shall be punished even in his offspring.
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God doth oftentimes vtter such kind of sayings, to turne vs frō the false opinion which we may conceyue,
God does oftentimes utter such kind of sayings, to turn us from the false opinion which we may conceive,
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when we see them not punished out of hand, that runne into such excesse of wickednes,
when we see them not punished out of hand, that run into such excess of wickedness,
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but rather to our séeming are fauoured of God. I know what the common opinion is;
but rather to our seeming Are favoured of God. I know what the Common opinion is;
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for we estéeme of things as they may be séene by the eye, & our mind wadeth no further.
for we esteem of things as they may be seen by the eye, & our mind wadeth no further.
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If God lift vp his hand, and execute any Iustice that may be séene, scarcely will men vouchsafe to regard it.
If God lift up his hand, and execute any justice that may be seen, scarcely will men vouchsafe to regard it.
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But if he winke at thinges, and tarry patiently for the sinners, wée thinke him to be asléepe,
But if he wink At things, and tarry patiently for the Sinners, we think him to be asleep,
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and that he gouerneth not the world, but letteth all thinges goe at randome, without any minde to remedy them. Sée how blockish we be.
and that he Governs not the world, but lets all things go At random, without any mind to remedy them. See how blockish we be.
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But God sheweth vs, that the wicked persecutors cease not to bée cursed euen in the middest of their prosperity,
But God shows us, that the wicked persecutors cease not to been cursed even in the midst of their Prosperity,
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& that we néed not to spite them for their happy successe, as they terme it:
& that we need not to spite them for their happy success, as they term it:
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For they must be doubly punished:
For they must be doubly punished:
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so that it were farre better for them that they were miserable, because they shall pay ouer-déere for their pleasures.
so that it were Far better for them that they were miserable, Because they shall pay ouer-déere for their pleasures.
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And behold also why I said, that it behoueth vs to marke well these sentēces, both of my text, which is, They shalbe confoūded that without cause persecute the Saincts of God:
And behold also why I said, that it behooves us to mark well these sentences, both of my text, which is, They shall confounded that without cause persecute the Saints of God:
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as also, I haue seene the foolish well rooted, and immediatly or sodainly I cursed his habitation.
as also, I have seen the foolish well rooted, and immediately or suddenly I cursed his habitation.
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Because both containe a profitable lesson, and because the Prophet Dauid, in this his prayer to God, saith, Let them be confounded, that transgresse without a cause.
Because both contain a profitable Lesson, and Because the Prophet David, in this his prayer to God, Says, Let them be confounded, that transgress without a cause.
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In which wordes he cursed his persecutors;
In which words he cursed his persecutors;
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not so much for that they were his enemies, but in persecuting him, they foolishly kicked against the prickes, that is, against Christ himselfe.
not so much for that they were his enemies, but in persecuting him, they foolishly Kicked against the pricks, that is, against christ himself.
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And Eliphaz calleth thē Fooles, that are wicked, though they haue taken roote: and presently, He hath cursed his habitation:
And Eliphaz calls them Fools, that Are wicked, though they have taken root: and presently, He hath cursed his habitation:
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which both are to be vnderstood in one sence.
which both Are to be understood in one sense.
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I purpose (God willing) the longer to persist in this necessarie point, both to consider, in what sence the wicked persecutours,
I purpose (God willing) the longer to persist in this necessary point, both to Consider, in what sense the wicked persecutors,
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although flourishing in this world for a time, may be said to be fooles, as also,
although flourishing in this world for a time, may be said to be Fools, as also,
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how cursing of them may not disagrée to the commaundement of our Sauiour Christ, Blesse, I say, and curse not. For the first:
how cursing of them may not disagree to the Commandment of our Saviour christ, Bless, I say, and curse not. For the First:
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That we may the better profite our selues by the doctrine herein contayned:
That we may the better profit our selves by the Doctrine herein contained:
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First, it behooueth vs to note, that this word, Foole is here, and in diuers other places of the sacred Scriptures, put for those, that in their prosperity and persecuting regard not GOD.
First, it behooveth us to note, that this word, Fool is Here, and in diverse other places of the sacred Scriptures, put for those, that in their Prosperity and persecuting regard not GOD.
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For although the world accompteth them wise mē, which can skill well to deale for their owne profite,
For although the world accompteth them wise men, which can skill well to deal for their own profit,
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and can shift their matters cunningly (as they say) the holy Scriptures tell vs, there is none other wisdome,
and can shift their matters cunningly (as they say) the holy Scriptures tell us, there is none other Wisdom,
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then the feare of the Lord.
then the Fear of the Lord.
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Then, if wée lift vp our soules, and cast vp our eyes fast fixed on GOD in the heauens,
Then, if we lift up our Souls, and cast up our eyes fast fixed on GOD in the heavens,
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so as wée direct our lyfe according to his will, and put our whole trust in him,
so as we Direct our life according to his will, and put our Whole trust in him,
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as Dauid in this and diuers other Psalmes, diuersly protested hée did, to haue by Prayer recourse to him for succour,
as David in this and diverse other Psalms, diversely protested he did, to have by Prayer recourse to him for succour,
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behold, the same is our true wisedome.
behold, the same is our true Wisdom.
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And here wée sée why Saint Paul saith, that such as are learned in the Gospell, are perfectly wise.
And Here we see why Saint Paul Says, that such as Are learned in the Gospel, Are perfectly wise.
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Col. 1.28. Whome, that is, Christ Iesus, wee preach, admonishing euery man, and teaching euery man in all wisedome, that wee may present euery man perfect in Christ Iesus. Col. 1.28. Whom, that is, christ Iesus, we preach, admonishing every man, and teaching every man in all Wisdom, that we may present every man perfect in christ Iesus.
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Therefore the glorious Gospell of Iesus Christ our Sauiour, is called wisedome, for that there we find,
Therefore the glorious Gospel of Iesus christ our Saviour, is called Wisdom, for that there we find,
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how to order our whole lyfe without missing or erring.
how to order our Whole life without missing or erring.
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Although then that men bée full of subtilty and fine conueyance, and suppose themselues to be very wise,
Although then that men been full of subtlety and fine conveyance, and suppose themselves to be very wise,
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yet must wée holde vs to that, which the Scriptures teach vs, how it is in euery whit of it, but folly and vanity:
yet must we hold us to that, which the Scriptures teach us, how it is in every whit of it, but folly and vanity:
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for, for their folly in persecuting the Saincts without cause, they shalbe confounded, séeing that the feare of GOD is not in them.
for, for their folly in persecuting the Saints without cause, they shall confounded, seeing that the Fear of GOD is not in them.
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I haue, saith Eliphaz, seene the Foole taking roote, and immediatly I haue cursed his house. I have, Says Eliphaz, seen the Fool taking root, and immediately I have cursed his house.
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Whereas hée speaketh of taking roote, hée meaneth, that it séemed likely, that his prosperitie should be continual, firme, stable,
Whereas he speaks of taking root, he means, that it seemed likely, that his Prosperity should be continual, firm, stable,
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and immoueable, like mount Sion, that cannot be remoued, but standeth fast for euer.
and immovable, like mount Sion, that cannot be removed, but Stands fast for ever.
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If Eliphaz had said, I haue séene the foole aduanced aloft to great dignitie, he had not expressed so much as he doth.
If Eliphaz had said, I have seen the fool advanced aloft to great dignity, he had not expressed so much as he does.
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For he saith, yt he is planted, he hath takē déepe roote, because the despisers of God, haters and persecutors of his Saints, hope to haue prosperity alwaies in their sléeue.
For he Says, that he is planted, he hath taken deep root, Because the despisers of God, haters and persecutors of his Saints, hope to have Prosperity always in their sleeve.
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And like as a trée that is throughly well settled, and déepely rooted in the ground, standeth fast,
And like as a tree that is thoroughly well settled, and deeply rooted in the ground, Stands fast,
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though it bée shaken with windes and stormes:
though it been shaken with winds and storms:
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euen so it séemeth, that after God hath once aduaunced the wicked, they shall raigne continually,
even so it Seemeth, that After God hath once advanced the wicked, they shall Reign continually,
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and their triumphes shall neuer haue an end.
and their Triumphos shall never have an end.
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But Dauid and Eliphaz, when they sawe this likelyhood, forbare not to curse the wicked, out of hand, or immediatly, as Eliphaz saith:
But David and Eliphaz, when they saw this likelihood, forbore not to curse the wicked, out of hand, or immediately, as Eliphaz Says:
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meaning, that they taried not till there came a chaunge, as wée commonly do, who at the first blush,
meaning, that they tarried not till there Come a change, as we commonly do, who At the First blush,
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when wée sée the despisers of GOD to be in their chiefe ruffe, and to haue the winde at their stearne (as they say) do linger the time,
when we see the despisers of GOD to be in their chief ruff, and to have the wind At their stern (as they say) do linger the time,
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and are, as it were astonished, saying, What will this matter prooue to? If we perceiue them to fall into decay, then wée chaunge our mind:
and Are, as it were astonished, saying, What will this matter prove to? If we perceive them to fallen into decay, then we change our mind:
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but so long as wée sée them floorish, then we know not what to say, wée be at our wittes end.
but so long as we see them flourish, then we know not what to say, we be At our wits end.
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Contrarywise, Eliphaz telleth vs, that hee was not abashed one whit at the matter, but spake his mind according to Gods holy word.
Contrariwise, Eliphaz Telleth us, that he was not abashed one whit At the matter, but spoke his mind according to God's holy word.
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For Dauid and Eliphazes iudgements and condemnations here of the wicked, are not of their owne heads,
For David and Eliphazes Judgments and condemnations Here of the wicked, Are not of their own Heads,
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or after their owne fancie, but they declare, that according as God sheweth vs, that the wicked shalbe confounded in the end,
or After their own fancy, but they declare, that according as God shows us, that the wicked shall confounded in the end,
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so they grounded thēselues thereupon, and were not shaken therefrom by any temptation.
so they grounded themselves thereupon, and were not shaken therefrom by any temptation.
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But although they had séene the wicked flie so high a pitch, yet they held still at one stay, saying, They shall come to nought, euen to confusion.
But although they had seen the wicked fly so high a pitch, yet they held still At one stay, saying, They shall come to nought, even to confusion.
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For euen as trées, though they séeme firmely rooted, when great and mighty stormes haue risen, they haue béene cast downe and pulled vp by the rootes,
For even as trees, though they seem firmly rooted, when great and mighty storms have risen, they have been cast down and pulled up by the roots,
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yea, the rootes turned vpwardes, yea, vtterly consumed and burnt to ashes:
yea, the roots turned upwards, yea, utterly consumed and burned to Ashes:
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Euen so the wicked, although they seeme by their friendes, riches, alliances and assistances, to bée so firme as mount Sion,
Even so the wicked, although they seem by their Friends, riches, alliances and assistances, to been so firm as mount Sion,
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yet the Lord in his Iustice, that no flesh should glory in her owne strength and power, hath sent the stormes and windes of his displeasure and indignation, hath cast downe, ouerturned, and vtterly consumed the wicked.
yet the Lord in his justice, that no Flesh should glory in her own strength and power, hath sent the storms and winds of his displeasure and Indignation, hath cast down, overturned, and utterly consumed the wicked.
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Now wée sée in effect what Dauid meaneth, whereas he saieth in his prayer to God, Let them be confounded that transgresse without a cause.
Now we see in Effect what David means, whereas he Saith in his prayer to God, Let them be confounded that transgress without a cause.
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And let vs apply this lesson to our owne vse, that wée may know how agréeable it is vnto vs. True it is, that wée haue not to doo with condemning of other men:
And let us apply this Lesson to our own use, that we may know how agreeable it is unto us True it is, that we have not to do with condemning of other men:
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for it standeth euery man in hand, rather to looke into himselfe, and that is the thing wherevnto euery one of vs must apply his endeuour: for it Stands every man in hand, rather to look into himself, and that is the thing whereunto every one of us must apply his endeavour:
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for they that so rashly iudge others, forget themselues, and GOD will not spare them, though they flatter themselues;
for they that so rashly judge Others, forget themselves, and GOD will not spare them, though they flatter themselves;
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they must be fayne to come before their Iudge, who will handle them rigorously, because they ouerslippe themselues so much in their owne faults.
they must be fain to come before their Judge, who will handle them rigorously, Because they overslip themselves so much in their own Faults.
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Let vs note then, that our mindes must not gadde here, and there, to séeke out the euill that is in others:
Let us note then, that our minds must not gad Here, and there, to seek out the evil that is in Others:
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but euery man must enter into himselfe, and examine his owne state and life, and when wée finde any fault in our selues, wée must condemne it.
but every man must enter into himself, and examine his own state and life, and when we find any fault in our selves, we must condemn it.
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Furthermore, where Dauid cursed his persecutors, in saying, Let them be confounded that transgresse without a cause, who are wicked and despisers of God:
Furthermore, where David cursed his persecutors, in saying, Let them be confounded that transgress without a cause, who Are wicked and despisers of God:
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it is not to yéeld such aucthority or preeminence to vs, as of our selues. How is it then? First of all, if the wicked persecute or trouble vs,
it is not to yield such Authority or preeminence to us, as of our selves. How is it then? First of all, if the wicked persecute or trouble us,
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so as they doe vs any annoyance or wrong, wée imagine that GOD hath giuen vs ouer,
so as they do us any annoyance or wrong, we imagine that GOD hath given us over,
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and that he careth no more for vs;
and that he Careth no more for us;
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& hereupon wée be tempted to conceiue a griefe, as though we had lost our time by walking in singlenesse and vprightnesse, saying,
& hereupon we be tempted to conceive a grief, as though we had lost our time by walking in singleness and uprightness, saying,
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How now? I looked that God would haue succoured me at my néed:
How now? I looked that God would have succored me At my need:
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yea, I haue serued him, and I haue put my trust in him, and yet he suffereth mée to be tormented to the vttermost:
yea, I have served him, and I have put my trust in him, and yet he suffers me to be tormented to the uttermost:
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I find not reliefe when I pray vnto him, he seemeth as though he were deafe.
I find not relief when I pray unto him, he seems as though he were deaf.
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We sée here a very troublesome temptation, when GOD séemeth to make none accompt of succouring vs, at such time as men misintreat and persecute vs. And therefore to comfort our selues withall, we must practise this lesson in all our troubles & encombrances, which is, that although the wicked be in their triumph to day,
We see Here a very troublesome temptation, when GOD Seemeth to make none account of succouring us, At such time as men misintreat and persecute us And Therefore to Comfort our selves withal, we must practise this Lesson in all our Troubles & encumbrances, which is, that although the wicked be in their triumph to day,
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so as they set their foote vpon our throate;
so as they Set their foot upon our throat;
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it is not for that God hath forgotten vs, or for that he will not send vs remedie for it in the end:
it is not for that God hath forgotten us, or for that he will not send us remedy for it in the end:
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But let vs waite with patience, and we shal find the issue to be such as God hath promised;
But let us wait with patience, and we shall find the issue to be such as God hath promised;
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that is to wit, that he will regard vs with mercie.
that is to wit, that he will regard us with mercy.
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Now, when we sée what profit redoūdeth vnto vs by cursing, that is, by marking by the Scriptures,
Now, when we see what profit redoundeth unto us by cursing, that is, by marking by the Scriptures,
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howe God curseth the wicked, wée shall perceiue, that there is nothing but vnhappinesse in their state throughout.
how God Curseth the wicked, we shall perceive, that there is nothing but unhappiness in their state throughout.
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But let vs procéed yet further.
But let us proceed yet further.
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When wée sée the wicked to haue a better time then the good men, the deare children of God, When we see the wicked to have a better time then the good men, the deer children of God,
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whē we sée them craftie and politike, when we sée them triumph, when they séeme to be exempted from the common miseries of this earthly life;
when we see them crafty and politic, when we see them triumph, when they seem to be exempted from the Common misery's of this earthly life;
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I say, when wée sée this, wee bee vexed, & know not what to say, nor what to thinke: I say, when we see this, we be vexed, & know not what to say, nor what to think:
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for it séemeth, that it were better for vs to giue our selues to lewdnesse,
for it Seemeth, that it were better for us to give our selves to Lewdness,
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then to good, forasmuch as to our séeming, God setteth no better order in ye matters of this world.
then to good, forasmuch as to our seeming, God sets no better order in you matters of this world.
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But to the intent we be not prouoked to do amisse, we must take this for a Conclusion, that is, that when the despisers of God, the persecuters of his saints, séeme to be kings and princes,
But to the intent we be not provoked to do amiss, we must take this for a Conclusion, that is, that when the despisers of God, the persecuters of his Saints, seem to be Kings and Princes,
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so as they take their pleasure, and glorie in their estate, yet they cease not to be accursed.
so as they take their pleasure, and glory in their estate, yet they cease not to be accursed.
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True it is, that this accursednesse appeareth not at the first day; for it is secret, but it must haue leysure and time to shewe it selfe.
True it is, that this accursedness appears not At the First day; for it is secret, but it must have leisure and time to show it self.
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And on the other side, wee must beholde the thing, although it cannot bee séene with our eies,
And on the other side, we must behold the thing, although it cannot be seen with our eyes,
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yet wee must behold it with our faith:
yet we must behold it with our faith:
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because God hath spoken it alreadie with his owne mouth, we must sticke vnto it which he saith.
Because God hath spoken it already with his own Mouth, we must stick unto it which he Says.
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It is the selfe same matter that the Psal. 37. and 73. do entreate of.
It is the self same matter that the Psalm 37. and 73. do entreat of.
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The second Sermon vpon the 25. Psalme, the 4, 5, and 6. verses.The second Sermon upon the 25. Psalm, the 4, 5, and 6. Verses.
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4. Shew me thy waies, O Lord, & teach me thy pathes. The Paraphrase, that is:
4. Show me thy ways, Oh Lord, & teach me thy paths. The paraphrase, that is:
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GRant, O Lord, that I may vnderstand in these so great perplexities and extremities, what way thou appointest thine to walke,
GRant, Oh Lord, that I may understand in these so great perplexities and extremities, what Way thou appointest thine to walk,
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and what pathes thou appointest mee to treade.
and what paths thou appointest me to tread.
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1. Doct. The Saints of God, hauing most knowledge of the will of God, and of his lawes,1. Doct. The Saints of God, having most knowledge of the will of God, and of his laws,
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yet haue most desire to bée instructed therein. The first reason is, They onely sée their owne wantes and ignorance.
yet have most desire to been instructed therein. The First reason is, They only see their own Wants and ignorance.
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The second Reason is, They onely long for the performance thereof.The second Reason is, They only long for the performance thereof.
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The third Reason is, Vnto them it is sweeter then the honey, yea, then the honey combe: The third Reason is, Unto them it is Sweeten then the honey, yea, then the honey comb:
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for they onely haue by the spirite of GOD, the taste of the swéetnesse thereof.
for they only have by the Spirit of GOD, the taste of the sweetness thereof.
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As for the wicked, no maruell though they desire not the knowledge of the waies of God;
As for the wicked, no marvel though they desire not the knowledge of the ways of God;
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for vnto them it is a burthen heauy to beare.
for unto them it is a burden heavy to bear.
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For as a burden laid vpon the shoulders of an vnwilling man, is therefore gréeuous vnto him,
For as a burden laid upon the shoulders of an unwilling man, is Therefore grievous unto him,
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because he with an vnwilling mind beareth the same, yet the same burden, laid vpon the shoulders of a willing man, is to him not heauy, but light:
Because he with an unwilling mind bears the same, yet the same burden, laid upon the shoulders of a willing man, is to him not heavy, but Light:
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euen so, the Lawes, waies, and pathes of GOD, are to the children of God easie, but to the wicked heauy:
even so, the Laws, ways, and paths of GOD, Are to the children of God easy, but to the wicked heavy:
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for they bridle the lustes of the flesh, they teache mortification, Gods anger against sinne, and whatsoeuer is contrary to the corrupt will of flesh and bloud.
for they bridle the lusts of the Flesh, they teach mortification, God's anger against sin, and whatsoever is contrary to the corrupt will of Flesh and blood.
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The Vse is, that wée vse all the meanes which GOD affordeth vs for the attainment of the knowledge thereof:The Use is, that we use all the means which GOD affords us for the attainment of the knowledge thereof:
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as the hearing, reading, and meditating therein day and night.
as the hearing, reading, and meditating therein day and night.
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The cause that moued the good Prophet and king Dauid, Psal. 1.2. thus to pray to God, To teach him his pathes & waies, that he might walke in thē, may be gathered, to procéed from a desire that he had to expostulate with God,
The cause that moved the good Prophet and King David, Psalm 1.2. thus to pray to God, To teach him his paths & ways, that he might walk in them, may be gathered, to proceed from a desire that he had to expostulate with God,
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why he, seruing God day and night, and that not without cares, should be in such great miseries;
why he, serving God day and night, and that not without Cares, should be in such great misery's;
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as persecutions by outward enemies, sicknes, inward temptations, and such like: whereas the wicked were freed from these miseries oftentimes, although not alwaies.
as persecutions by outward enemies, sickness, inward temptations, and such like: whereas the wicked were freed from these misery's oftentimes, although not always.
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He vpon better consideration perceyued, that it procéeded from ignoraunce of Gods lawes, pathes and will:
He upon better consideration perceived, that it proceeded from ignorance of God's laws, paths and will:
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and therefore he prayeth for vnderstanding of his way.
and Therefore he Prayeth for understanding of his Way.
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Then, do we lacke wisedome? Let vs craue it of him which is the welspring of it, and giueth it without vpbraiding.
Then, do we lack Wisdom? Let us crave it of him which is the wellspring of it, and gives it without upbraiding.
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For God dealeth not nigardly with vs, as men do, who when their goods are diminished, are gréeued if they be much called vpon.
For God deals not niggardly with us, as men do, who when their goods Are diminished, Are grieved if they be much called upon.
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It is not so with GOD: for hée neuer ceaseth to do vs good.
It is not so with GOD: for he never ceases to do us good.
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Therfore let vs learne to offer our selues to him whē we want wisdome, and let vs not doubt,
Therefore let us Learn to offer our selves to him when we want Wisdom, and let us not doubt,
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but he will giue vs as much as is necessary for vs, if wée heare, read, meditate and practise his holy word.
but he will give us as much as is necessary for us, if we hear, read, meditate and practise his holy word.
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And this doctrine is exceeding necessary for our behoofe.
And this Doctrine is exceeding necessary for our behoof.
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For what hath béene the cause of so much corruptions in Christendome, but for that the waies, pathes, lawes, will,
For what hath been the cause of so much corruptions in Christendom, but for that the ways, paths, laws, will,
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& word of our good God haue béene peruerted and embased, wrested, and mingled with the filthy dung of mans wisedome? but because men haue béene desirous to be ouerwise,
& word of our good God have been perverted and embased, wrested, and mingled with the filthy dung of men Wisdom? but Because men have been desirous to be overwise,
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as though God had not bene well aduised, but they must set him to schoole to them? When mē presume to put foorth their owne inuentions,
as though God had not be well advised, but they must Set him to school to them? When men presume to put forth their own Inventions,
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& to say in the seruice of God, This must bee good; and, That must be done;
& to say in the service of God, This must be good; and, That must be done;
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&, Such a thing must be remedied: After what sort? After their owne fācy.
&, Such a thing must be remedied: After what sort? After their own fancy.
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And had not GOD foreséene it? How commeth it to passe, that he did it not before? We sée what God saith and thereunto must wée hold vs. He will haue vs to hold all thinges for good and holy, which he speaketh.
And had not GOD foreseen it? How comes it to pass, that he did it not before? We see what God Says and thereunto must we hold us He will have us to hold all things for good and holy, which he speaks.
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And marke, men will steppe in.
And mark, men will step in.
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And why? They could not find in their harts to do him so much wrong,
And why? They could not find in their hearts to do him so much wrong,
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as to say, hée is scarce well aduised, and that they themselues are wiser then he.
as to say, he is scarce well advised, and that they themselves Are Wiser then he.
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But wée shall know this matter, by taking of a matter that is easie to be vnderstood, which is, that the Pope hath gone about to diuide those things which GOD hath ioyned together, that is to wit, he hath hereft the people of the Cup in the Lords Supper,
But we shall know this matter, by taking of a matter that is easy to be understood, which is, that the Pope hath gone about to divide those things which GOD hath joined together, that is to wit, he hath hereft the people of the Cup in the lords Supper,
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and taught them, that they must content themselues with one kind, namely, with the host,
and taught them, that they must content themselves with one kind, namely, with the host,
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as they call it, and that the Cup serued but for the Priests to sing Masse withall.
as they call it, and that the Cup served but for the Priests to sing Mass withal.
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And what are his allegations? Oh, there would be many inconueniences.
And what Are his allegations? O, there would be many inconveniences.
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True it is, that all those inconueniences are grounded vpon beastly superstitions, to make men beléeue, that wine is no more wine,
True it is, that all those inconveniences Are grounded upon beastly superstitions, to make men believe, that wine is no more wine,
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but that it is turned into ye blood of our Lord Iesus Christ. Then marke here his allegatiō.
but that it is turned into you blood of our Lord Iesus christ. Then mark Here his allegation.
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O (saith he) there would be many incōueniēces, if the Cup should be giuen to al the people, it were better that ye Priest should drinke in the behalfe of all the whole company.
O (Says he) there would be many inconveniences, if the Cup should be given to all the people, it were better that you Priest should drink in the behalf of all the Whole company.
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To be short, it is all one, as if he said, We be wiser thē God, we sée things yt he saw not,
To be short, it is all one, as if he said, We be Wiser them God, we see things that he saw not,
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& therfore we must prouide for thē. After what maner? By putting away the ordinance of Iesus Christ.
& Therefore we must provide for them. After what manner? By putting away the Ordinance of Iesus christ.
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Behold, our Lord Iesus Christ saith, Drinke ye all of this Cup. He saith expresly, Drinke ye all. Behold, the Pope cōmeth,
Behold, our Lord Iesus christ Says, Drink you all of this Cup. He Says expressly, Drink you all. Behold, the Pope comes,
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& cutteth of that word, saying, It is true, that that was the ordināce of Iesus Christ.
& cutteth of that word, saying, It is true, that that was the Ordinance of Iesus christ.
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But we haue not takē away the wine without great reason; it is to prouide for inconueniences.
But we have not taken away the wine without great reason; it is to provide for inconveniences.
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I haue thought it good to haue it so.
I have Thought it good to have it so.
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And what shall we say of the Sonne of God, who is the infinite wisedome it selfe,
And what shall we say of the Son of God, who is the infinite Wisdom it self,
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and the light of the world? Did he sée nothing in making this institution? We sée then, that mē ouershoot them without al measure,
and the Light of the world? Did he see nothing in making this Institution? We see then, that men overshoot them without all measure,
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when they consider not, that the works of God are brought about by infinite righteousnes and wisedome.
when they Consider not, that the works of God Are brought about by infinite righteousness and Wisdom.
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Then let vs hold vs there, and follow the way and pathes he sheweth vs,
Then let us hold us there, and follow the Way and paths he shows us,
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& appointeth vs to walke in, and not feare that wée shall erre, if he once shew vs his will,
& appoints us to walk in, and not Fear that we shall err, if he once show us his will,
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and wée suffer our selues to be gouerned quietly by it.
and we suffer our selves to be governed quietly by it.
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Psal. 25.5. Lead me forth in thy truth, and teach me:Psalm 25.5. Led me forth in thy truth, and teach me:
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for thou art the God of my saluation, in thee do I trust all the day. The Paraphrase.
for thou art the God of my salvation, in thee do I trust all the day. The paraphrase.
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THe sēce is, Guide my steps, O Lord, in the truth of thy promises, which neuer faile:THe sense is, Guide my steps, Oh Lord, in the truth of thy promises, which never fail:
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teach me patience in this & all other mine afflictions:
teach me patience in this & all other mine afflictions:
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Guide mée, that I desire no reuenge, that I practise no vnlawfull meanes to escape out of daunger:
Guide me, that I desire no revenge, that I practise no unlawful means to escape out of danger:
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for thou art he alone, O my God, of whome I daily and continually looke for my deliuerance.
for thou art he alone, Oh my God, of whom I daily and continually look for my deliverance.
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The 1. Doctrine. It is the property of the godly, in their afflictions, to pray to God to guide them in the truth of his promises.The 1. Doctrine. It is the property of the godly, in their afflictions, to pray to God to guide them in the truth of his promises.
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The Reason is, Without the assurāce of them they murmure, nay, vse sinister practises to escape out of daunger.The Reason is, Without the assurance of them they murmur, nay, use sinister practises to escape out of danger.
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The 2. Reason is, By them they are stayed and comforted, patiently to beare the rodde of Gods correction.The 2. Reason is, By them they Are stayed and comforted, patiently to bear the rod of God's correction.
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The Vse is, That wée alwaies call the promises of GOD to mind which are taught vs in the word,The Use is, That we always call the promises of GOD to mind which Are taught us in the word,
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so shall wée be quiet, when others rage; so shall wée not reuenge, when others séeke reuengement;
so shall we be quiet, when Others rage; so shall we not revenge, when Others seek revengement;
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so shall wée with patience possesse our soules, when others shall despaire; so shall we trust in God, when others make flesh their arme;
so shall we with patience possess our Souls, when Others shall despair; so shall we trust in God, when Others make Flesh their arm;
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so shall wée séeke for lawfull meanes to escape, whē others shal vnlawfully, & therfore vnprofitably shal seeke to law to auoid danger.
so shall we seek for lawful means to escape, when Others shall unlawfully, & Therefore unprofitably shall seek to law to avoid danger.
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We must hold therefore a generall rule, that our trust must be vpon the promises of God.
We must hold Therefore a general Rule, that our trust must be upon the promises of God.
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And now let vs consider what God promiseth.
And now let us Consider what God promises.
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God saith, that if he hath thought vpon vs to day to fauour vs, he will not forget vs to morrow,
God Says, that if he hath Thought upon us to day to favour us, he will not forget us to morrow,
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but wée shall be helped by his hand all our life long.
but we shall be helped by his hand all our life long.
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Psalm. 89, 28. My mercy will I keepe (saith God) for him, that is, Dauid, for euermore, and my couenant shall stand fast with him. Behold what his promise is.Psalm. 89, 28. My mercy will I keep (Says God) for him, that is, David, for evermore, and my Covenant shall stand fast with him. Behold what his promise is.
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Then may we well assure our selues, that GOD will alwaies kéepe vs, and that by meanes thereof we shal not be in daunger of falling into decay.
Then may we well assure our selves, that GOD will always keep us, and that by means thereof we shall not be in danger of falling into decay.
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But yet herewithall wee must make our accompt, to be subiect to fall into many inconueniences. But yet herewithal we must make our account, to be Subject to fallen into many inconveniences.
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For our gratious and louing father saith not, that he will kéepe vs, as it were shutte vp in a mewe, that we should sée none aduersitie,
For our gracious and loving father Says not, that he will keep us, as it were shut up in a mewe, that we should see none adversity,
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nor be acquainted with any trouble, but be in continuall ioy and felicity; he promiseth vs no such matter:
nor be acquainted with any trouble, but be in continual joy and felicity; he promises us not such matter:
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but onely, that he will ayd and succour vs in all our necessities.
but only, that he will aid and succour us in all our necessities.
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Wherfore it behooueth vs to vnderstand, that God wil exercise vs with many aduersities, & that we are subiect to the cōmon afflictions of this present life:
Wherefore it behooveth us to understand, that God will exercise us with many adversities, & that we Are Subject to the Common afflictions of this present life:
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& that in the meane season it ought to suffice vs, that wée shalbe aided by him,
& that in the mean season it ought to suffice us, that we shall aided by him,
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and that wée shall not be vtterly forsaken.
and that we shall not be utterly forsaken.
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Seing the case so standeth, let vs not sléepe when we be in prosperity, as though this state were euerlasting,
Sing the case so Stands, let us not sleep when we be in Prosperity, as though this state were everlasting,
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so as nothing could chaunge it. And therefore in presuming so farre, we step beyond our bounds.
so as nothing could change it. And Therefore in presuming so Far, we step beyond our bounds.
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Why so? Our louing good Father telleth vs, that wee may peraduenture suffer many aduersities,
Why so? Our loving good Father Telleth us, that we may Peradventure suffer many adversities,
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but hée will helpe vs continually.
but he will help us continually.
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Now then, in the meane while wée shal fight, yea, & be assailed at all assaies.
Now then, in the mean while we shall fight, yea, & be assailed At all assays.
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And they that passe their boundes, shalbe punished for their ouerhardines:
And they that pass their bounds, shall punished for their overhardiness:
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yea, the faithful may euer looke for strokes, & yet neuer cease to be quiet, to possesse their soules in patience.
yea, the faithful may ever look for Strokes, & yet never cease to be quiet, to possess their Souls in patience.
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How so? when wée consider the chaunges & turmoylings of this world, we must néeds be carefull,
How so? when we Consider the changes & turmoylings of this world, we must needs be careful,
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& euery one of vs must prepare himselfe to receyue blowes, when it pleaseth God to smite him.
& every one of us must prepare himself to receive blows, when it Pleases God to smite him.
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But yet herewithall we know, that in our falling we cannot but light vpon our feete,
But yet herewithal we know, that in our falling we cannot but Light upon our feet,
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because we be held vp by the hand of God:
Because we be held up by the hand of God:
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nor be vtterly oppressed, because he relieueth vs. We see then, how we cannot be vexed with excéeding great vnquietnes,
nor be utterly oppressed, Because he relieveth us We see then, how we cannot be vexed with exceeding great unquietness,
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& yet we may be sore gréeued in our heauinesse, not to withdraw our selues frō God,
& yet we may be soar grieved in our heaviness, not to withdraw our selves from God,
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& to make none accompt of calling vpon him, but to haue our recourse vnto him.
& to make none account of calling upon him, but to have our recourse unto him.
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Ps. 25.5. Lead me forth in thy truth, & teach me: for thou art the God of my saluation: Ps. 25.5. Led me forth in thy truth, & teach me: for thou art the God of my salvation:
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in thee do I trust all the day. in thee do I trust all the day.
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2. Doct. It is the duty of vs all, men and women, in our afflictions to pray vnto the Lord, that whatsoeuer shall come vnto vs by his permission and appointment, that he would not suffer vs to fall away from his will,2. Doct. It is the duty of us all, men and women, in our afflictions to pray unto the Lord, that whatsoever shall come unto us by his permission and appointment, that he would not suffer us to fallen away from his will,
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or to be drawen away, eyther through contumacy, or by any other wicked desire, but rather by the truth of his holy word, hée would stay vs quieted vnder his holy obedience.
or to be drawn away, either through contumacy, or by any other wicked desire, but rather by the truth of his holy word, he would stay us quieted under his holy Obedience.
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The Reason is, Our owne experience doth teach, that when as aduersities haue darkned our senses,The Reason is, Our own experience does teach, that when as adversities have darkened our Senses,
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how hard a thing it is, in that darknes to discerne what we should follow & take in hand.
how hard a thing it is, in that darkness to discern what we should follow & take in hand.
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And if this demonstration was so necessary for Dauid, so holy and worthy a Prophet, endewed with so excellent a light of the knowledge of Gods word and holy will:
And if this demonstration was so necessary for David, so holy and worthy a Prophet, endued with so excellent a Light of the knowledge of God's word and holy will:
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what shall become of vs, vnlesse the Lord driue away that great and palpable darknes which we haue in our afflictions,
what shall become of us, unless the Lord driven away that great and palpable darkness which we have in our afflictions,
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lest yt it darken the sight of his light? The Vse. Let vs therefore alwaies pray vnto the Lord,
lest that it darken the sighed of his Light? The Use. Let us Therefore always pray unto the Lord,
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so often as any temptatiō doth trouble vs, that his truth may shine before vs, lest we taking euil courses, run astray frō his wil.
so often as any temptation does trouble us, that his truth may shine before us, lest we taking evil courses, run astray from his will.
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Wherefore let vs shut our eies, when things go contrary to our liking, & let vs only settle our selues vpon this point, to say, O Lord, thou art righteous,
Wherefore let us shut our eyes, when things go contrary to our liking, & let us only settle our selves upon this point, to say, Oh Lord, thou art righteous,
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& I wil by the assistance of thy holy spirit, be cōtented with thy righteousnes,
& I will by the assistance of thy holy Spirit, be contented with thy righteousness,
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for so the truth of thy holy word teacheth me, vntil yu make me to enter into thy sanctuary & there perceiue why thou orderest the state of mankind after ye sort.
for so the truth of thy holy word Teaches me, until thou make me to enter into thy sanctuary & there perceive why thou orderest the state of mankind After you sort.
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Truly if I should follow mine owne fancy, as it is in these mine afflictions, being daseled therwith, I should murmure;
Truly if I should follow mine own fancy, as it is in these mine afflictions, being dazzled therewith, I should murmur;
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yea, & repine against thée, to sée how things are confoūded here.
yea, & repine against thee, to see how things Are confounded Here.
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O Lord, teach me & instruct me with thy truth, that thou gouernest the whole world in wisedome & righteousnes;
O Lord, teach me & instruct me with thy truth, that thou governest the Whole world in Wisdom & righteousness;
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let me confesse the same, although I know no reason thereof. Thou art the God of my saluation.
let me confess the same, although I know no reason thereof. Thou art the God of my salvation.
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The Prophet, by these words acknowledging his saluation from the Lorde, teacheth vs, that the former benefits receiued of the Lord, should bee vnto vs motiues of his continuall sauour to bée vndoubtedly perswaded. The Prophet, by these words acknowledging his salvation from the Lord, Teaches us, that the former benefits received of the Lord, should be unto us motives of his continual savour to been undoubtedly persuaded.
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The Reason is. It is not onely his vsuall custome, but his nature so to doe:The Reason is. It is not only his usual custom, but his nature so to do:
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For, for this cause he vndertaketh the deliuerie of his seruantes, and relieueth their necessities, that he might still continue his grace towards them.
For, for this cause he undertaketh the delivery of his Servants, and relieveth their necessities, that he might still continue his grace towards them.
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Let vs therefore know, that whome the Lord loueth, he loueth to the ende.
Let us Therefore know, that whom the Lord loves, he loves to the end.
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So long as wee know not whether the Lord loueth vs or no, wée must néeds feare,
So long as we know not whither the Lord loves us or not, we must needs Fear,
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and with Adam shun his presence, as much as is possible:
and with Adam shun his presence, as much as is possible:
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So as you sée, in what case the wretched creatures are, which haue no taste of Gods goodnesse to trust in him, that they might comfort themselues.
So as you see, in what case the wretched creatures Are, which have no taste of God's Goodness to trust in him, that they might Comfort themselves.
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Therefore let vs marke well, that it behoueth vs to be perswaded of Gods loue towards vs, that thereby wee may conceiue such trust,
Therefore let us mark well, that it behooves us to be persuaded of God's love towards us, that thereby we may conceive such trust,
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as we may present our selues vnto him, and bee well assured, that our soueraigne good is to answere him, that is, not to hide our selues from his sight,
as we may present our selves unto him, and be well assured, that our sovereign good is to answer him, that is, not to hide our selves from his sighed,
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but to be alwaies willing to bee guided by his hand, so as wee desire nothing,
but to be always willing to be guided by his hand, so as we desire nothing,
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but to be vnder his hand, and at his direction. Let vs consider, that wee are the workes of his hands.
but to be under his hand, and At his direction. Let us Consider, that we Are the works of his hands.
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For the thing wherein wee may settle our trust, that we be acceptable vnto God, is, that hee hath created vs,
For the thing wherein we may settle our trust, that we be acceptable unto God, is, that he hath created us,
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and that we be his people, and the shéepe of his pasture.
and that we be his people, and the sheep of his pasture.
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Then must we not pretend to be loued at Gods hand for any deserts of our owne,
Then must we not pretend to be loved At God's hand for any deserts of our own,
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but because he séeth that we are his workemanshippe, and his people and shéepe. Thus in Esay and the Psalmes.
but Because he seeth that we Are his workmanship, and his people and sheep. Thus in Isaiah and the Psalms.
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Lord, thou wilt not despise the worke of thy hands, thou wilt not forsake that which thou hast begun, without finishing it. Lord, thou wilt not despise the work of thy hands, thou wilt not forsake that which thou hast begun, without finishing it.
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How be it, wee must not looke onely to our first creation;
How be it, we must not look only to our First creation;
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for the hope that wee shall haue thereby, wil be very sclender, because the Image of God by Adams sin, is,
for the hope that we shall have thereby, will be very slender, Because the Image of God by Adams since, is,
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as it were, blotted out in vs. But for as much as God, of his infinite mercie hath renewed vs,
as it were, blotted out in us But for as much as God, of his infinite mercy hath renewed us,
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and in Iesus Christ our Lord hath adopted vs to be his children, and imprinted his Image againe in vs:
and in Iesus christ our Lord hath adopted us to be his children, and imprinted his Image again in us:
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therein also chiefely we bee his workmanship, and may boldly with reuerence call vpon him,
therein also chiefly we be his workmanship, and may boldly with Reverence call upon him,
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and assure our selues that he will not shake vs off, but that we shall bee welcome to him. It followeth:
and assure our selves that he will not shake us off, but that we shall be welcome to him. It follows:
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In thee doe I trust all the day. In thee do I trust all the day.
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And because it is expedient, that our trust should be answerable to his goodnes therefore the Prophet saith, that his hope was continually in him.
And Because it is expedient, that our trust should be answerable to his Goodness Therefore the Prophet Says, that his hope was continually in him.
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4. Doct. The goodnesse of God towards vs, must cause vs continually to trust in him.4. Doct. The Goodness of God towards us, must cause us continually to trust in him.
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And this is the propertie of faith:
And this is the property of faith:
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among our greatest troubles to haue respect to GOD, to trust in him for our deliuerie,
among our greatest Troubles to have respect to GOD, to trust in him for our delivery,
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and not to séeke sinister meanes for it, and, as it were, with a still and calme quietnesse to rest our selues in his promised helpe and assistaunce.
and not to seek sinister means for it, and, as it were, with a still and Cam quietness to rest our selves in his promised help and assistance.
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Moreouer, that the remembraunce of his benefites might the better feede and sustaine our hope, let vs learne to call to mind his former benefites bestowed vpon vs. When we be heauie and sorrowfull, the onely remembrance of Gods benefites must cheare vs,
Moreover, that the remembrance of his benefits might the better feed and sustain our hope, let us Learn to call to mind his former benefits bestowed upon us When we be heavy and sorrowful, the only remembrance of God's benefits must cheer us,
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or at the least-wise asswage our miseries and griefes, so, as if any aduersitie pinch vs,
or At the leastwise assuage our misery's and griefs, so, as if any adversity pinch us,
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and we bethinke our selues of the great number of benefites that God hath bestowed vpon vs, the same must assway our sorrow.
and we bethink our selves of the great number of benefits that God hath bestowed upon us, the same must assway our sorrow.
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And séeing the case standeth so, no afflictions ought to make vs to forget the knowledge which we haue of Gods benefites and graces:
And seeing the case Stands so, no afflictions ought to make us to forget the knowledge which we have of God's benefits and graces:
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For whatsoeuer miseries wee endure, yet ought we to acknowledge for a great mercie of God, that wee are made reasonable creatures, that wee beare the Image of God, that we are cherished and maintained, to the ende wee may know God to bee our Father.
For whatsoever misery's we endure, yet ought we to acknowledge for a great mercy of God, that we Are made reasonable creatures, that we bear the Image of God, that we Are cherished and maintained, to the end we may know God to be our Father.
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Dauid saith, Lord, thou diddest draw me out of my mothers wombe, thou hast shewed thy selfe to bee my GOD,
David Says, Lord, thou didst draw me out of my mother's womb, thou hast showed thy self to be my GOD,
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before I could know thee or call vpon thee. before I could know thee or call upon thee.
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Dauid did set this before him, purposely to render thankes vnto GOD, to trust in him,
David did Set this before him, purposely to render thanks unto GOD, to trust in him,
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and to sing vnto his name in the middest of his sorrowes;
and to sing unto his name in the midst of his sorrows;
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afterward hée established himselfe, in good hope for the time to come, not doubting but God regarded him still with compassion, considering, that diuers times,
afterwards he established himself, in good hope for the time to come, not doubting but God regarded him still with compassion, considering, that diverse times,
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yea, at all times before, he had shewed him so gracious & pitifull towards him. Let vs lift vp our minds aloft to yéeld him his worthie praise:
yea, At all times before, he had showed him so gracious & pitiful towards him. Let us lift up our minds aloft to yield him his worthy praise:
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and moreouer, let his benefites serue for spurres vnto vs to trust in him, not doubting,
and moreover, let his benefits serve for spurs unto us to trust in him, not doubting,
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but that he wil shew himselfe the same hereafter, whome we haue felt him heretofore.
but that he will show himself the same hereafter, whom we have felt him heretofore.
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Psal. 25.6. Remember, O Lord, thy tender mercies, and thy louing kindnesse: For they haue beene for euer.Psalm 25.6. remember, Oh Lord, thy tender Mercies, and thy loving kindness: For they have been for ever.
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THe sence is: So many, great and grieuous are mine afflictions, that thou appearest to me, THe sense is: So many, great and grievous Are mine afflictions, that thou appearest to me,
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as though thou haddest vtterly forgotten thy former tender mercies, and louing kindnesse, which not only of long time,
as though thou Hadst utterly forgotten thy former tender Mercies, and loving kindness, which not only of long time,
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but for euer before time haue béene.
but for ever before time have been.
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Wherefore, O Lord, I beséech thée of thy goodnesse remember them, so that I may féele them, in deliuering me from all my miseries which now I suffer. 1. Doct. Remember. When afflictions lie heauie on the shoulders of the children of God, they cause them many times to thinke, that the Lord hath vtterly forgotten them.
Wherefore, Oh Lord, I beseech thee of thy Goodness Remember them, so that I may feel them, in delivering me from all my misery's which now I suffer. 1. Doct. remember. When afflictions lie heavy on the shoulders of the children of God, they cause them many times to think, that the Lord hath utterly forgotten them.
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The Reason is: For that no mans faith is so firme at all times, but in afflictions somtimes he shall haue such motions, séeing that no man hath perfection of regeneration, The Reason is: For that no men faith is so firm At all times, but in afflictions sometimes he shall have such motions, seeing that no man hath perfection of regeneration,
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nor at al times fulnesse of faith.
nor At all times fullness of faith.
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The Vse is, to teach vs to striue with our selues against this temptation, & assure our selues, that although the Lord séemeth as though he were asléepe, yet he that keepeth Israel, doth neither slumber nor sleepe. The Use is, to teach us to strive with our selves against this temptation, & assure our selves, that although the Lord Seemeth as though he were asleep, yet he that Keepeth Israel, does neither slumber nor sleep.
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Although a mother should forget her owne childe, yet will the Lord neuer forget those that are his. Although a mother should forget her own child, yet will the Lord never forget those that Are his.
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Remember, O Lord, thy tender mercies and louing kindnesse. remember, Oh Lord, thy tender Mercies and loving kindness.
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2. Doct. The godly neither can, nor will looke to escape destruction by any other meanes,
2. Doct. The godly neither can, nor will look to escape destruction by any other means,
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then onely by the mercies of the Lord. The Reason is. Vaine is the helpe of man, or any other meanes whatsoeuer.
then only by the Mercies of the Lord. The Reason is. Vain is the help of man, or any other means whatsoever.
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The Vse is. First, to feare and tremble, that wee fall not into Gods displeasure,The Use is. First, to Fear and tremble, that we fallen not into God's displeasure,
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but to séeke especially for his mercie, estéeming it aboue our liues, or any earthly thing that wee can desire. 2. Vse. To acknowledge, that it is of Gods méere mercie and aboundant kindnesse, that wee liue;
but to seek especially for his mercy, esteeming it above our lives, or any earthly thing that we can desire. 2. Use. To acknowledge, that it is of God's mere mercy and abundant kindness, that we live;
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and to praise him dayly for it. 3. Doct. The tender mercies and louing kindnesse of the Lord are sufficient to deliuer his children from all the punishments that they can fall into. 1. Reason. They are infinite,
and to praise him daily for it. 3. Doct. The tender Mercies and loving kindness of the Lord Are sufficient to deliver his children from all the punishments that they can fallen into. 1. Reason. They Are infinite,
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as his maiestie is. 2. Reason. Els none shoulde bee saued, séeing there is none other meanes of saluation.
as his majesty is. 2. Reason. Else none should be saved, seeing there is none other means of salvation.
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The Vse is: First, to take awaie from our mindes the vaine confidence in any creature;The Use is: First, to take away from our minds the vain confidence in any creature;
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as Angels, men, horses, or any other thing whatsoeuer. 2. Vse. Confutation of Poperie, which standeth vpon workes for deliueraunce (at the least) from the punishment of sinne.
as Angels, men, Horses, or any other thing whatsoever. 2. Use. Confutation of Popery, which Stands upon works for deliverance (At the least) from the punishment of sin.
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Secondly, it confirmeth vs from despaire, séeing the Lords mercies are an anchor both sure and stedfast.
Secondly, it confirmeth us from despair, seeing the lords Mercies Are an anchor both sure and steadfast.
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For they haue beene for euer.
For they have been for ever.
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4. Doct. Although by our afflictions which wee suffer, God séemeth to forget vs, yet séeing he hath shewed mercie towards our selues and others,
4. Doct. Although by our afflictions which we suffer, God Seemeth to forget us, yet seeing he hath showed mercy towards our selves and Others,
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and that for euer, before time, so must wee still be perswaded, that he will neuer forsake those that are his.
and that for ever, before time, so must we still be persuaded, that he will never forsake those that Are his.
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The 1. Reason. For he is not as man is, that is, changeable: but GOD is immutable.The 1. Reason. For he is not as man is, that is, changeable: but GOD is immutable.
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The 2. Reason. His gifts are without Repentance.The 2. Reason. His Gifts Are without Repentance.
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The Vse is, to teach vs, although the goodnes of God lyeth, as it were, buryed, yet it is not extinguished;The Use is, to teach us, although the Goodness of God lies, as it were, buried, yet it is not extinguished;
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although it shew not at selfe, but seemeth, as it were couered in the ashes, yet in time it will shew it selfe:
although it show not At self, but seems, as it were covered in the Ashes, yet in time it will show it self:
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And therefore let vs in all our miseries and afflictions beseech his maiestie, of his tender mercy,
And Therefore let us in all our misery's and afflictions beseech his majesty, of his tender mercy,
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and immutable goodnesse, so to remember vs, that wee may be deliuered from all inconueniences,
and immutable Goodness, so to Remember us, that we may be Delivered from all inconveniences,
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and promise and purpose amendment of our liues, with further praises of his holy Name for his mercies.
and promise and purpose amendment of our lives, with further praises of his holy Name for his Mercies.
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The third Sermon vpon the 25. Psalme, the 7, and 8. verses.The third Sermon upon the 25. Psalm, the 7, and 8. Verses.
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7 Remember not the sins of my youth, nor my rebellions, but according to thy kindnesse remember me,
7 remember not the Sins of my youth, nor my rebellions, but according to thy kindness Remember me,
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euen for thy goodnesse sake, O Lord. The sence is. O Lord my God, although mine enemies, maliciously and without cause, vexe and persecute mee,
even for thy Goodness sake, Oh Lord. The sense is. O Lord my God, although mine enemies, maliciously and without cause, vex and persecute me,
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yet I acknowledge, that both the sinnes which in my youth I haue committed against thée,
yet I acknowledge, that both the Sins which in my youth I have committed against thee,
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as also the sins and rebellions, which euer since to this day I haue done against thy diuine maiestie, are the cause of this mine affliction;
as also the Sins and rebellions, which ever since to this day I have done against thy divine majesty, Are the cause of this mine affliction;
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which I humbly praie thée, of thy kindnesse and goodnesse sake to forgiue me; then shall I be deliuered from this great miserie and affliction:
which I humbly pray thee, of thy kindness and Goodness sake to forgive me; then shall I be Delivered from this great misery and affliction:
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for thou hast promised to saue all them that call vpon thy name for the remission of their sins. Remember not the sinnes.
for thou hast promised to save all them that call upon thy name for the remission of their Sins. remember not the Sins.
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1. Doct. In vaine doe wee pray to God, to be deliuered from our afflictiōs,1. Doct. In vain doe we pray to God, to be Delivered from our afflictions,
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except we pray for the remission of our sinnes, both of our youth and all other afterward committed by vs. The 1. Reason is. There is no hope for vs to obtaine grace,
except we pray for the remission of our Sins, both of our youth and all other afterwards committed by us The 1. Reason is. There is no hope for us to obtain grace,
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except the Lord be mercifull vnto vs:
except the Lord be merciful unto us:
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and how doth he loue vs, except we be first reconciled to him, and that by our Sauiour Christ Iesus,
and how does he love us, except we be First reconciled to him, and that by our Saviour christ Iesus,
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and our confession and repentaunce of our sinnes? The Vse is therefore, to teach vs, in all our afflictions to acknowledge our sinnes to GOD onely, séeing hee is gracious and fauourable to all his.
and our Confessi and Repentance of our Sins? The Use is Therefore, to teach us, in all our afflictions to acknowledge our Sins to GOD only, seeing he is gracious and favourable to all his.
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2. Doct. It is necessarie for Gods people, in their praiers to God, to make vnto him onely a frée confession of their sinnes.2. Doct. It is necessary for God's people, in their Prayers to God, to make unto him only a free Confessi of their Sins.
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Psal. 32.5. Then I acknowledged my sinne vnto thee, neither hidde I mine iniquities: for I thought, I will confesse against my selfe my wickednes vnto the Lord; Psalm 32.5. Then I acknowledged my sin unto thee, neither hid I mine iniquities: for I Thought, I will confess against my self my wickedness unto the Lord;
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and thou forgauest the punishment of my sinne. Selah. Dan. 9.5. We haue sinned, and haue committed iniquitie, and haue done wickedly:
and thou forgavest the punishment of my sin. Selac. Dan. 9.5. We have sinned, and have committed iniquity, and have done wickedly:
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yea, we haue rebelled, and haue departed from thy preceptes and from thy iudgements. Nehem. 1.6.
yea, we have rebelled, and have departed from thy Precepts and from thy Judgments. Nehemiah 1.6.
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I pray thee, let thine eares bee attent, and thine eyes open, to heare the praier of thy seruant, which I pray before thee day and night,
I pray thee, let thine ears be attended, and thine eyes open, to hear the prayer of thy servant, which I pray before thee day and night,
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for the children of Israel thy seruants, and confesse the sinnes of the children of Israel, which wee haue sinned against thee. The 1. Reason is: Els we obtaine no forgiuenesse.for the children of Israel thy Servants, and confess the Sins of the children of Israel, which we have sinned against thee. The 1. Reason is: Else we obtain no forgiveness.
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Secondly, Els we haue no assurance that we haue repented, séeing confession doth alwaies accompany repentance.
Secondly, Else we have no assurance that we have repented, seeing Confessi does always accompany Repentance.
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Thirdly, Otherwise wée cannot rightly and throughly condemne our selues, and cleare the Lord for punishing vs. Fourthly, By the confession of our sinnes we are the more humbled,
Thirdly, Otherwise we cannot rightly and thoroughly condemn our selves, and clear the Lord for punishing us Fourthly, By the Confessi of our Sins we Are the more humbled,
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and the better prepared to praier. The Vse is: First, to reprooue all them that iustifie themselues, like the proud Pharise,
and the better prepared to prayer. The Use is: First, to reprove all them that justify themselves, like the proud Pharisee,
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and offer vp their owne workes, as the Papistes doe.
and offer up their own works, as the Papists doe.
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Secondly, to reprooue them that will not beare sharpe rebuke for their sinnes, nor bee contented to be censured by those meanes, that God hath prescribed by his word for the same purpose.
Secondly, to reprove them that will not bear sharp rebuke for their Sins, nor be contented to be censured by those means, that God hath prescribed by his word for the same purpose.
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Thirdly, it teacheth vs to loue them that admonish vs often, and reprooue vs sharpely when wee haue offended, estéeming them our déerest friends,
Thirdly, it Teaches us to love them that admonish us often, and reprove us sharply when we have offended, esteeming them our dearest Friends,
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and auoiding them that flatter vs;
and avoiding them that flatter us;
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Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, Levites 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour,
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and suffer him not to sinne. Math. 18.18. Whatsoeuer you binde in earth, &c. seeing it is the meanes to bring vs to this confession, which is so necessarie.and suffer him not to sin. Math. 18.18. Whatsoever you bind in earth, etc. seeing it is the means to bring us to this Confessi, which is so necessary.
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Remember not the transgressions of my youth, nor my rebellions. 3. Doct. True repentance worketh in vs earnest and heartie praier. remember not the transgressions of my youth, nor my rebellions. 3. Doct. True Repentance works in us earnest and hearty prayer.
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The Reason is. First, In it we see our miseries in our selues, and what néede wee haue to séeke to GOD for helpe.The Reason is. First, In it we see our misery's in our selves, and what need we have to seek to GOD for help.
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Secondly, It assureth vs of Gods loue to vs, and readinesse to heare vs. Thirdly, It encourageth vs to call on the name of the Lord, who in our conuersion hath giuen vs experience of his vnspeakeable mercies.
Secondly, It assureth us of God's love to us, and readiness to hear us Thirdly, It Encourageth us to call on the name of the Lord, who in our conversion hath given us experience of his unspeakable Mercies.
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The Vse is, to teach vs, to bee as diligent to performe this praier aright, as wee are desirous to prooue to our owne hearts that our repentance is vnfained.The Use is, to teach us, to be as diligent to perform this prayer aright, as we Are desirous to prove to our own hearts that our Repentance is unfeigned.
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4. Doct. All our praiers are to bee made to God alone. Psa. 50.15. Call vpon me, &c. Rom. 10.14. 4. Doct. All our Prayers Are to be made to God alone. Psa. 50.15. Call upon me, etc. Rom. 10.14.
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How shall they call vpon him, of whome they haue not heard? The 1. Reason. How shall they call upon him, of whom they have not herd? The 1. Reason.
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It is he onely that can graunt vs our request. Secondly, We are not commaunded in the holy Scripture to call vpon any other;
It is he only that can grant us our request. Secondly, We Are not commanded in the holy Scripture to call upon any other;
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and therefore if we doe, it is not of faith, and consequently it is sinne.
and Therefore if we do, it is not of faith, and consequently it is sin.
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The Vse is: First, to reprooue the dotage of the heathen, that praied to the Sunne, Moone, and Starres;The Use is: First, to reprove the dotage of the heathen, that prayed to the Sun, Moon, and Stars;
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and of the Papistes, that pray to Angels and Saints.
and of the Papists, that pray to Angels and Saints.
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Secondly, to teach vs to make all our praiers to GOD alone, in the name of his Sonne Christ,
Secondly, to teach us to make all our Prayers to GOD alone, in the name of his Son christ,
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for such things as he hath promised in his word, and in such maner as hee hath prescribed. Nor my rebellions.
for such things as he hath promised in his word, and in such manner as he hath prescribed. Nor my rebellions.
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5. Doct. It is rebellion against the Lord, to despise any of his lawes, although all humane lawes should approoue vs therein.5. Doct. It is rebellion against the Lord, to despise any of his laws, although all humane laws should approve us therein.
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The 1. Reason. God is King of Kings, and will bee serued without exception. Secondly, Els God should yéeld vnto men. The 1. Reason. God is King of Kings, and will be served without exception. Secondly, Else God should yield unto men.
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Thirdly, Wee are to obey men onely in the Lord, and no further.
Thirdly, we Are to obey men only in the Lord, and no further.
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The Vse is: First, to reproue rulers, that require obedience of their subiects to all their owne decrees, not regarding whether God be disobeyed therby or no.The Use is: First, to reprove Rulers, that require Obedience of their Subjects to all their own decrees, not regarding whither God be disobeyed thereby or no.
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Secondly, to reprooue them that pretend mans lawes, to excuse themselues in their sinnes:
Secondly, to reprove them that pretend men laws, to excuse themselves in their Sins:
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as in the breach of the Sabboth, contentednesse with the dumbe Ministerie, putting of money to vsurie.
as in the breach of the Sabbath, contentedness with the dumb Ministry, putting of money to Usury.
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Thirdly, it teacheth vs alwaies to hold this both in iudgement and practise: It is better to obey God, then man, Act. 5.29.
Thirdly, it Teaches us always to hold this both in judgement and practice: It is better to obey God, then man, Act. 5.29.
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6. Doct. It is our dutie, so often as the Lord shal terrifie vs with his iudgements, not onely to mourne, sigh,6. Doct. It is our duty, so often as the Lord shall terrify us with his Judgments, not only to mourn, sighs,
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and lament, but to repent vs, not onely for our former sinnes committed in our youth,
and lament, but to Repent us, not only for our former Sins committed in our youth,
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but all other sinnes since, which we can either call to mind, hidden, or vnknowne. The Reason is. The Lord may laye them all to our charge.
but all other Sins since, which we can either call to mind, hidden, or unknown. The Reason is. The Lord may say them all to our charge.
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The Vse is, that wee neuer flatter or stroke our selues in our vices, but narrowly prye into them;The Use is, that we never flatter or stroke our selves in our vices, but narrowly pry into them;
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not into others as hypocrites doe, but into our owne; not to espie a moate in our brothers eye, to cloke our hypocrisie;
not into Others as Hypocrites do, but into our own; not to espy a moat in our Brother's eye, to cloak our hypocrisy;
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but to pull out of our owne eyes, not onely the beames, but euen the verie moates therein.
but to pull out of our own eyes, not only the beams, but even the very moats therein.
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But according to thy kindnesse remember me, euen for thy goodnes sake, O Lord. But according to thy kindness Remember me, even for thy Goodness sake, Oh Lord.
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7. Doct. The children of God expect remission of their sinnes from none, but from the mercy of God onely.7. Doct. The children of God expect remission of their Sins from none, but from the mercy of God only.
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The Reason. Sinne prouoketh Gods anger, which is infinite, and cannot be satisfied by any that is no more then a creature.The Reason. Sin provoketh God's anger, which is infinite, and cannot be satisfied by any that is no more then a creature.
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Secondly, The Scriptures make the Lords mercie the first part of our righteousnesse. Psal. 32.1. Blessed is he whose wickednes is forgiuen, and whose sinne is couered.
Secondly, The Scriptures make the lords mercy the First part of our righteousness. Psalm 32.1. Blessed is he whose wickedness is forgiven, and whose sin is covered.
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The Vse is, To confute them, that thinke they haue it in their owne fréewil to be saued.The Use is, To confute them, that think they have it in their own freewill to be saved.
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Secondly, To confute them, that thinke to obtaine heauen by their merites.
Secondly, To confute them, that think to obtain heaven by their merits.
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Thirdly, To reprooue them that seeke for the Popes pardons and Indulgences, seeing it is the Lord, of his méere mercie, that doth pardon vs our sinnes.
Thirdly, To reprove them that seek for the Popes Pardons and Indulgences, seeing it is the Lord, of his mere mercy, that does pardon us our Sins.
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Psal. 25.8. Gracious and righteous is the Lord, therefore will he teach sinners in the way. The sence is. Psalm 25.8. Gracious and righteous is the Lord, Therefore will he teach Sinners in the Way. The sense is.
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I Doubt not at all of the remission of my sinnes, neither yet heereafter to leade an holy and innocent life, séeing I consider and weigh the great goodnesse and gracious bountie of the liuing Lord, I Doubt not At all of the remission of my Sins, neither yet hereafter to lead an holy and innocent life, seeing I Consider and weigh the great Goodness and gracious bounty of the living Lord,
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as also his righteousnes in performing his promises, which among others are, that he will pardon the sinnes of the penitent,
as also his righteousness in performing his promises, which among Others Are, that he will pardon the Sins of the penitent,
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and direct the way of the ignoraunt that desire to leade an holy and godly life.
and Direct the Way of the ignorant that desire to lead an holy and godly life.
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Gracious and righteous is the Lord, being no praier, as also the other two verses following,Gracious and righteous is the Lord, being no prayer, as also the other two Verses following,
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but a meditation betwéene the praier in the verse before, and the verses next after them, wee haue to learne generally this profitable doctrine.
but a meditation between the prayer in the verse before, and the Verses next After them, we have to Learn generally this profitable Doctrine.
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1. Doct. It is the dutie of all that pray to GOD, séeing the malice of Sathan, who séeketh to make vs quaile in them,1. Doct. It is the duty of all that pray to GOD, seeing the malice of Sathan, who seeketh to make us quail in them,
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as also the weakenesse of our corrupt nature for perseuering feruently & zealously in it, to vse al the good means that possibly we can, but especially to meditate vpon the goodnesse and righteousnes of the Lord, in keeping his louing promises, that thereby our prayers may be more zealous and feruent.
as also the weakness of our corrupt nature for persevering fervently & zealously in it, to use all the good means that possibly we can, but especially to meditate upon the Goodness and righteousness of the Lord, in keeping his loving promises, that thereby our Prayers may be more zealous and fervent.
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The 1. Reason: Our experience teacheth vs, that it is an hard and difficult matter, to hold on zealously therein.The 1. Reason: Our experience Teaches us, that it is an hard and difficult matter, to hold on zealously therein.
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The faithfull perceiue in themselues, except they be stirred vp with newe prickes, that they shall languish in their Prayers;
The faithful perceive in themselves, except they be stirred up with new pricks, that they shall languish in their Prayers;
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so corrupt is our nature, so weake in good thinges, so malicious is our enemy Sathan also, to cause,
so corrupt is our nature, so weak in good things, so malicious is our enemy Sathan also, to cause,
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if it be possible, our prayers not to be feruent.
if it be possible, our Prayers not to be fervent.
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The vse is: When we féele our selues so weake in Praier, that we beginne to languish, that we presently meditate on the goodnes and righteousnes of God:The use is: When we feel our selves so weak in Prayer, that we begin to languish, that we presently meditate on the Goodness and righteousness of God:
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so shall wee come the better prepared to Praier, as Dauid was. Gratious and righteous is the Lorde, therfore he will teach sinners in the way.
so shall we come the better prepared to Prayer, as David was. Gracious and righteous is the Lord, Therefore he will teach Sinners in the Way.
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The 2. Doctrine. God teacheth sinners in the way of godly life. 1. Reason. He is gratious;The 2. Doctrine. God Teaches Sinners in the Way of godly life. 1. Reason. He is gracious;
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for hee hath mercy on whom he will, Rom. 9. 2. Reason. The Lord is righteous: he kéepeth his promises.
for he hath mercy on whom he will, Rom. 9. 2. Reason. The Lord is righteous: he Keepeth his promises.
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The vse is, To teach vs to acknowledge, yt our regeneration, sanctification, repentance, mortification of the flesh, viuification of the spirite, conuersion, humilitie, loue, patience,The use is, To teach us to acknowledge, that our regeneration, sanctification, Repentance, mortification of the Flesh, vivification of the Spirit, conversion, humility, love, patience,
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and all other gifts, are not of our selues, but are procéeding from the goodnesse, loue,
and all other Gifts, Are not of our selves, but Are proceeding from the Goodness, love,
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and mercy of God towards vs. 2. Vse: It confuteth the Papistes distinction of Gratia operans, and Cooperans. Bellarmine Cap. 2. thus doth define and distinguish them.
and mercy of God towards us 2. Use: It confuteth the Papists distinction of Gratia operans, and Cooperans. Bellarmine Cap. 2. thus does define and distinguish them.
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Gratia operans est, quae facit vt velimus: Gratia operans est, Quae facit vt Velimus:
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that is, It is the working grace, which maketh vs to wil that which is good.
that is, It is the working grace, which makes us to will that which is good.
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Gratia cooperans, quae facit, vt quae voluerimus impleamus: Gratia Cooperans, Quae facit, vt Quae voluerimus impleamus:
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that is, Helping grace, or grace working together with vs, is that, which causeth vs to fulfill or do, that which we will or desire.
that is, Helping grace, or grace working together with us, is that, which Causes us to fulfil or do, that which we will or desire.
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This then is his mind, that God only worketh the beginning of euery good action, that is, the consent of the will;
This then is his mind, that God only works the beginning of every good actium, that is, the consent of the will;
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but the accōplishmēt of the action is not only of God, but he worketh together with man.
but the accomplishment of the actium is not only of God, but he works together with man.
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The Iesuite would illustrate his matter with this similitude.
The Iesuite would illustrate his matter with this similitude.
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As if it were expediēt for a man to saile into the East countries, and yet he is vnwilling:
As if it were expedient for a man to sail into the East countries, and yet he is unwilling:
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his friend cōmeth, & perswadeth with him, & prouideth things néedfull for the nauigatiō, as mony, victuals & such like:
his friend comes, & Persuadeth with him, & Provideth things needful for the navigation, as money, victuals & such like:
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though his friend may say, I only was the cause that he tooke this nauigation in hand,
though his friend may say, I only was the cause that he took this navigation in hand,
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yet can hee not say, that I onely caried him to that place, but helped him onely.
yet can he not say, that I only carried him to that place, but helped him only.
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So (saith he) God only worketh the beginning of any actiō, by perswading the wil,
So (Says he) God only works the beginning of any actium, by persuading the will,
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but he is helping onely & assistant to man in the finishing thereof, Lib. 1. de gratia, cap. 14. 1. Reason.
but he is helping only & assistant to man in the finishing thereof, Lib. 1. de Gratia, cap. 14. 1. Reason.
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This similitude is very insufficient, & the things here cōpared together, are altogether vnlike:
This similitude is very insufficient, & the things Here compared together, Are altogether unlike:
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for what presumption is it, to match the workes of man, with the power of God? First, man draweth only by perswasion, he hath no power ouer anothers heart:
for what presumption is it, to match the works of man, with the power of God? First, man draws only by persuasion, he hath no power over another's heart:
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but God is greater then our hart:
but God is greater then our heart:
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he doth not onely apply perswasion vnto it, but bendeth & turneth it, as August. de correptione & gratia, cap. 14. Deus magis habet in potestate hominum voluntates, quam ipsi, suas.
he does not only apply persuasion unto it, but bendeth & turns it, as August. de correptione & Gratia, cap. 14. Deus magis habet in potestate hominum Voluntates, quam ipsi, suas.
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GOD hath greater power ouer the willes of men, then they haue themselues. Secondly, all the helpes that man prouideth or ministreth for any action, are externall.
GOD hath greater power over the wills of men, then they have themselves. Secondly, all the helps that man Provideth or Ministereth for any actium, Are external.
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But God is aiding, and assisting euery where by his power, and worketh mightily in the inwarde man.
But God is aiding, and assisting every where by his power, and works mightily in the inward man.
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We sée then the insufficiēcy of this similitude.
We see then the insufficiency of this similitude.
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Secondly, although it were a méete and fit comparison, yet we know that similitudes proue not; no more doth this:
Secondly, although it were a meet and fit comparison, yet we know that Similitudes prove not; no more does this:
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it néedeth not therefore any large confutation.
it needeth not Therefore any large confutation.
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This Distinction of Grace, that it should be sometimes the principal, chief, and only working cause in man, This Distinction of Grace, that it should be sometime the principal, chief, and only working cause in man,
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and another while, but aiding, and assisting onely, and that man should be ioyned with God as a fellow worker in any good action, is a blasphemous doctrine.
and Another while, but aiding, and assisting only, and that man should be joined with God as a fellow worker in any good actium, is a blasphemous Doctrine.
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That the will of man worketh together with Grace, as it is Causa phisica, a naturall cause of such actions as are wrought by man, not respecting the quality and goodnesse of them,
That the will of man works together with Grace, as it is Causa phisica, a natural cause of such actions as Are wrought by man, not respecting the quality and Goodness of them,
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but the worke onely, wée deny not:
but the work only, we deny not:
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but the grace of God onely is Causa moralis, the morall cause of euery good action.
but the grace of God only is Causa Moral, the moral cause of every good actium.
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As they are but actions and operations, so they procéed from the will of man: but as they are good or commēdable, so they are the workes of God.
As they Are but actions and operations, so they proceed from the will of man: but as they Are good or commendable, so they Are the works of God.
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God worketh the will & the deed, Phil. 2.13. As he worketh the will, so also he worketh the déed. The will God onely worketh.God works the will & the deed, Philip 2.13. As he works the will, so also he works the deed. The will God only works.
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Ergo: Againe, That God may be all in all. Ergo: Again, That God may be all in all.
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But God should not be al in all in euery action, if man should be ioyned as a fellow worker.
But God should not be all in all in every actium, if man should be joined as a fellow worker.
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S. Iames saith, Euery good and perfect gift is frō aboue.
S. James Says, Every good and perfect gift is from above.
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Ergo, no good gift nor worke is from below, that is, of man, either in part, or in whole.Ergo, no good gift nor work is from below, that is, of man, either in part, or in Whole.
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Our Sauior Christ saith, Without me you can do nothing. Of which words Augustine writeth thus.
Our Saviour christ Says, Without me you can do nothing. Of which words Augustine Writeth thus.
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Non ait, Sine me difficile potestis facere: aut, Sine me nihil potestis efficere: sed, Ne facere quidem. Non ait, Sine me difficile potestis facere: Or, Sine me nihil potestis efficere: sed, Ne facere quidem.
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He saith not, Without me you can hardly do any thing: or, Without mée you cannot finish any thing.
He Says not, Without me you can hardly do any thing: or, Without me you cannot finish any thing.
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But, You are not able to do it at all. But if so that in any good actiō God should worke part & man part,
But, You Are not able to do it At all. But if so that in any good actium God should work part & man part,
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then might man worke somwhat, yt is, his part without Gods help.
then might man work somewhat, that is, his part without God's help.
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As, if God do but helpe to worke, what is that els, but to giue power more easily only to worke? As though man without that helpe,
As, if God do but help to work, what is that Else, but to give power more Easily only to work? As though man without that help,
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although more hardly of himselfe might do it.
although more hardly of himself might do it.
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But al this is cōtrary to that doctrine of our Sauiour, Without me you can do nothing.
But all this is contrary to that Doctrine of our Saviour, Without me you can do nothing.
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The fourth Sermon vpon the 25. Psalme, the 9. and 10. verses.The fourth Sermon upon the 25. Psalm, the 9. and 10. Verses.
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9 Them that be meeke, will he guide in Iudgement, and teach the humble his waies. The sence is.
9 Them that be meek, will he guide in Judgement, and teach the humble his ways. The sense is.
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THey that are truly humbled in themselues, and repose their whole trust and confidence in the Lord, they shal taste & feele,
THey that Are truly humbled in themselves, and repose their Whole trust and confidence in the Lord, they shall taste & feel,
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how gratious a father he is to his children.
how gracious a father he is to his children.
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Therefore Iudgement and way, signifie none other thing, then the gouernment, whereby he sheweth himselfe as an excellent good father to his children.
Therefore Judgement and Way, signify none other thing, then the government, whereby he shows himself as an excellent good father to his children.
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The 1. Doct. The poore in Spirite onely are directed by the Lord, to haue a right iudgement in all things that concerne the glory of God,The 1. Doct. The poor in Spirit only Are directed by the Lord, to have a right judgement in all things that concern the glory of God,
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& the saluatiō of their soules.
& the salvation of their Souls.
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The Reason is. God resisteth ye proud, & such as are wise in their owne conceit. The Reason is. God Resisteth you proud, & such as Are wise in their own conceit.
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Decke your selues inwardly in lowlinesse of mind: for God resisteth the proude, and giueth grace to the humble. Math. 13.11. Deck your selves inwardly in lowliness of mind: for God Resisteth the proud, and gives grace to the humble. Math. 13.11.
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And he answered & said, Because it is giuē to you, to know the secrets of the kingdome of God. The vse is: And he answered & said, Because it is given to you, to know the secrets of the Kingdom of God. The use is:
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That we pray to God, to giue vs his spirit of iudgement of the workes of the Lord. And first of his word.
That we pray to God, to give us his Spirit of judgement of the works of the Lord. And First of his word.
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Let vs consider how gratious the Lord is to them that are méeke: to them he will open his iudgements, which to the prowde are secrete & vnknowen,
Let us Consider how gracious the Lord is to them that Are meek: to them he will open his Judgments, which to the proved Are secret & unknown,
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as to the Papistes & many others.
as to the Papists & many Others.
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A foolishnes of self estimation, of self-wéening of our selues yt wée are of some value, is so rooted in man, possessed with ye spirit of pride, that it is very hard to bring thē,
A foolishness of self estimation, of self-wéening of our selves that we Are of Some valve, is so rooted in man, possessed with you Spirit of pride, that it is very hard to bring them,
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euen vs regenerate, to a right vnderstāding of our owne wāts, so as we might be cléere from all pryde & presumption.
even us regenerate, to a right understanding of our own Wants, so as we might be clear from all pride & presumption.
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Concerning the doctrine of Election & Reprobation. Wheras the Apostle knew, that flesh & blood would dispute, Why should God elect some,
Concerning the Doctrine of Election & Reprobation. Whereas the Apostle knew, that Flesh & blood would dispute, Why should God elect Some,
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& refuse other some? Rom. 9.20. he answereth, But O man, what art thou which pleadest against God? Shall the thing formed, say to him that formed it,
& refuse other Some? Rom. 9.20. he Answers, But Oh man, what art thou which pleadest against God? Shall the thing formed, say to him that formed it,
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Why hast thou made me thus? vers. 21. Hath not the potter power of the clay, to make of the same lūpe, one vessell to honour,
Why hast thou made me thus? vers. 21. Hath not the potter power of the clay, to make of the same lump, one vessel to honour,
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and another to dishonour? And this he setteth downe, after that he had alledged the obiections, wherein men thinke thēselues to haue a faire colour to dispute against God,and Another to dishonour? And this he sets down, After that he had alleged the objections, wherein men think themselves to have a fair colour to dispute against God,
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and to demaund, why hée should destroy those whom he hath created, & why he should put difference betweene one and another, without knowing any causes,
and to demand, why he should destroy those whom he hath created, & why he should put difference between one and Another, without knowing any Causes,
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so that the one should be loued, the other refused? Therfore whēsoeuer any such temptation hath taken hold on vs, let vs pray vnto GOD, to make vs lowly and poore in Spirite:
so that the one should be loved, the other refused? Therefore whensoever any such temptation hath taken hold on us, let us pray unto GOD, to make us lowly and poor in Spirit:
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then shall we haue a right iudgement of his secrete mysteries and wonderfull workes.
then shall we have a right judgement of his secret Mysteres and wonderful works.
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When we treat of Gods word, euery man almost falleth to it at aduenture, and euery one shootes out his verdit,
When we Treat of God's word, every man almost falls to it At adventure, and every one shoots out his verdict,
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as though they reasoned but of moonshine in the water; so vnreuerently wée speake thereof. The things therein contayned, be such as passe all mans vnderstanding:
as though they reasoned but of moonshine in the water; so unreverently we speak thereof. The things therein contained, be such as pass all men understanding:
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and yet notwithstanding it is manifest, that some are bold to treat of Gods high mysteries without reuerēce;
and yet notwithstanding it is manifest, that Some Are bold to Treat of God's high Mysteres without Reverence;
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which ought to rauish our wits to wonder at them; which with al feare & trembling we ought to honour.
which ought to ravish our wits to wonder At them; which with all Fear & trembling we ought to honour.
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I say, we are bolder to babble of them, then if a man spake of a matter but of 5. shillings value,
I say, we Are bolder to babble of them, then if a man spoke of a matter but of 5. shillings valve,
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or of some trifle, I know not what.
or of Some trifle, I know not what.
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And what is the cause thereof? but that men haue not cōsidered, how God hideth & ouercasteth his owne secrete determinatiōs,
And what is the cause thereof? but that men have not considered, how God Hideth & overcasteth his own secret determinations,
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& hath in his holy Scriptures vttered vnto vs his wil, whereunto it behoueth vs to be subiect.
& hath in his holy Scriptures uttered unto us his will, whereunto it behooves us to be Subject.
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We sée on ye one side how the Papistes blaspheme God, wresting, falsifying, marring, & corrupting the whole holy Scripture,
We see on you one side how the Papists Blaspheme God, wresting, falsifying, marring, & corrupting the Whole holy Scripture,
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so that they spare not to scorne God & his word. And why:
so that they spare not to scorn God & his word. And why:
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They neuer knew what it is, to haue a right iudgement in Gods will & word, they are possessed with the spirit of pride:
They never knew what it is, to have a right judgement in God's will & word, they Are possessed with the Spirit of pride:
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the spirite of sound iudgement is farre from thē;
the Spirit of found judgement is Far from them;
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they scorne at our answere, when to their demand, Who shal iudge of the true meaning & sence of the Scriptures, we say, The holy spirit shal,
they scorn At our answer, when to their demand, Who shall judge of the true meaning & sense of the Scriptures, we say, The holy Spirit shall,
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& doth lead not onely the whole Church, but euery particular & singular member of the Church, into all truth.
& does led not only the Whole Church, but every particular & singular member of the Church, into all truth.
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Campianan ratione Sophismat. Also there are drunkards, which could find in their harts to subdue God in their fantastical mind.Campianan ratione Sophismat. Also there Are drunkards, which could find in their hearts to subdue God in their fantastical mind.
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Yf they were the wisest men in the world, & the best séene in the holy Scriptures,
If they were the Wisest men in the world, & the best seen in the holy Scriptures,
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yet shall they be faine to stowpe to this point, that Gods purposes are aboue our reach.
yet shall they be feign to stoup to this point, that God's Purposes Are above our reach.
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But they are vtterly dull, & brutish; there is neither skill nor reason in them; the wine ouer-mastereth thē;
But they Are utterly dull, & brutish; there is neither skill nor reason in them; the wine overmastereth them;
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they are worse then swine, & yet will néeds be Diuines, and wil controll things in such sort, that if a man should now beléeue them, he should be driuen to forge and frame a new Gospell.
they Are Worse then Swine, & yet will needs be Divines, and will control things in such sort, that if a man should now believe them, he should be driven to forge and frame a new Gospel.
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Let vs alwaies know, that whensoeuer wée speake of God, of his workes, or of his word, they are high matters.
Let us always know, that whensoever we speak of God, of his works, or of his word, they Are high matters.
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On ye other side, what is it, that we cā bring forth of our selues,
On you other side, what is it, that we can bring forth of our selves,
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except wee be truly humbled? what is that little that wee can conceiue in our vnderstanding? Euen wordes without knowledge.
except we be truly humbled? what is that little that we can conceive in our understanding? Even words without knowledge.
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Let men put themselues into the balance, and they shalbe found lighter then vanitie it selfe,
Let men put themselves into the balance, and they shall found lighter then vanity it self,
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as it is said in the Psalme.
as it is said in the Psalm.
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So much the more it behooueth vs to marke this doctrine, that there is neither skill, aptnesse, So much the more it behooveth us to mark this Doctrine, that there is neither skill, aptness,
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nor iudgement in vs, to entreat of Gods workes or his word, except he vouchsafe by his blessed Spirite to direct vs.
nor judgement in us, to entreat of God's works or his word, except he vouchsafe by his blessed Spirit to Direct us
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Let vs therfore pray vnto his diuine Maiesty, to vouchsafe, of his vnspeakeable mercy and goodnesse, to powre downe his holy Spirite into our hearts, that whereas by the fall of our first parents, our Iudgements concerning Gods mysteries, his workes and word, are corrupted,
Let us Therefore pray unto his divine Majesty, to vouchsafe, of his unspeakable mercy and Goodness, to pour down his holy Spirit into our hearts, that whereas by the fallen of our First Parents, our Judgments Concerning God's Mysteres, his works and word, Are corrupted,
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and therefore haue néed of direction, that by the same Spirite of truth and iudgement, wée may be ledde into all truth and iudgement;
and Therefore have need of direction, that by the same Spirit of truth and judgement, we may be led into all truth and judgement;
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so shall wée iudge according to his holy will.
so shall we judge according to his holy will.
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Let vs also mislike our selues, to the end wée may resort vnto him, to find the goodnesse there, which wanteth in our selues;
Let us also mislike our selves, to the end we may resort unto him, to find the Goodness there, which Wants in our selves;
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that thereupon it may please him so to gouerne vs by his holy Spirite, that beyng replenished with his glory, wée may haue wherewith to glory, not in our selues, but onely in him.
that thereupon it may please him so to govern us by his holy Spirit, that being replenished with his glory, we may have wherewith to glory, not in our selves, but only in him.
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And teach the humble his way. 2. Doct. The Lord will surely teach ye humble the way of his gratious fauour. And teach the humble his Way. 2. Doct. The Lord will surely teach you humble the Way of his gracious favour.
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The Reason is: Vnto him that hath, it shalbe giuen by him.The Reason is: Unto him that hath, it shall given by him.
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As the Lord hath giuen him humility, which is a spirituall gift and grace, bestowed vpon the elect onely, whom he especially loueth,
As the Lord hath given him humility, which is a spiritual gift and grace, bestowed upon the elect only, whom he especially loves,
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as a father, Psalm. 103. much more will he cause him to tast of his prouidēce, which extendeth it selfe in respect of sustentatiō, not onely to the wicked,
as a father, Psalm. 103. much more will he cause him to taste of his providence, which extendeth it self in respect of sustentation, not only to the wicked,
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but to euery liuing creature, be it neuer so base.
but to every living creature, be it never so base.
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The Vse is: That wee magnifie the glorious name of our good and gratious Father, who so mercifully causeth vs the childrē of wrath, to become his children by adoption,The Use is: That we magnify the glorious name of our good and gracious Father, who so mercifully Causes us the children of wrath, to become his children by adoption,
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and assureth vs without all doubting, of the continuance of his fauour towards vs. This doctrine of Gods fauour towardes the humble his children, is comfortable to our conscience,
and assureth us without all doubting, of the Continuance of his favour towards us This Doctrine of God's favour towards the humble his children, is comfortable to our conscience,
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and therefore the longer to be vrged and taught. Euery man naturally séeketh to comfort himselfe:
and Therefore the longer to be urged and taught. Every man naturally seeketh to Comfort himself:
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some by voluptuousnesse, some by worldly wealth, some by honors and reputations among men, which all are vaine.
Some by voluptuousness, Some by worldly wealth, Some by honours and reputations among men, which all Are vain.
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We sée after what sort men comfort themselues: namely, by forgetting God. For it séemeth to them, to be a melancholy matter to think vpon him.
We see After what sort men Comfort themselves: namely, by forgetting God. For it Seemeth to them, to be a melancholy matter to think upon him.
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And in sooth, how many are there that wil say stoutly enough, We are good Christians? and yet notwithstanding,
And in sooth, how many Are there that will say stoutly enough, We Are good Christians? and yet notwithstanding,
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when they entend to be merrie, they driue away all thought of God and eternal life,
when they intend to be merry, they driven away all Thought of God and Eternal life,
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and not onely so, but also offend God of set purpose. After what maner? They cannot be merry, dut in doing euil.
and not only so, but also offend God of Set purpose. After what manner? They cannot be merry, dut in doing evil.
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Seing then that the nature of men is such, & that wée be attainted with that disease, let vs looke well to our selues,
Sing then that the nature of men is such, & that we be attainted with that disease, let us look well to our selves,
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and be sure that our mirth shall not be blessed from aboue, except we be assured of the remissiō of our sins.
and be sure that our mirth shall not be blessed from above, except we be assured of the remission of our Sins.
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Therfore if we haue Gods fauour, and pray to him, therein consisteth true gladnes, which is approued of God, is eternal,
Therefore if we have God's favour, and pray to him, therein Consisteth true gladness, which is approved of God, is Eternal,
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& will bring vs to euerlasting saluation.
& will bring us to everlasting salvation.
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But so long as we know not in what case we are in with our God,
But so long as we know not in what case we Are in with our God,
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nor seeke to be reconciled to him, but lie rowting still in our owne filthines, the more we desire to be merry, the more we kindle Gods vēgeance against vs, the more we encrease still the fire of his wrath,
nor seek to be reconciled to him, but lie routing still in our own filthiness, the more we desire to be merry, the more we kindle God's vengeance against us, the more we increase still the fire of his wrath,
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& we plunge our selues the déeper into his bottomles pittes. We see then, that it is more thē néedfull, that it should be shewed vs,
& we plunge our selves the Deeper into his bottomless pits. We see then, that it is more them needful, that it should be showed us,
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how much it standeth vs in hand, to be well assured of Gods mercifulnesse towards vs. And that also is the cause why the holy Scripture,
how much it Stands us in hand, to be well assured of God's mercifulness towards us And that also is the cause why the holy Scripture,
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when it treateth of giuing ioy and comfort to vs, doth alwaies set before vs the fauour of God.
when it Treateth of giving joy and Comfort to us, does always Set before us the favour of God.
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Isa. 49.13. Reioyce, O heauens, and be ioyful, O earth, brast forth into praise, O moūtaines: Isaiah 49.13. Rejoice, Oh heavens, and be joyful, Oh earth, braced forth into praise, Oh Mountains:
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for God hath comforted his people, and will haue mercy vpon his afflicted. Isa. 44.23. Reioyce, ye heauens:
for God hath comforted his people, and will have mercy upon his afflicted. Isaiah 44.23. Rejoice, you heavens:
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for the Lord hath done it: showte, yee lower parts of the earth, brast forth into praises, ye mountaines, O forest, & euery tree therein:
for the Lord hath done it: shout, ye lower parts of the earth, braced forth into praises, you Mountains, Oh forest, & every tree therein:
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for the Lord hath redeemed Iaakob, and wilbe glorified in Israel. Isa. 52.1. Arise, arise, put on thy strength, O Sion, put on the garments of thy beauty, O Ierusalem the holy one:
for the Lord hath redeemed Jacob, and will glorified in Israel. Isaiah 52.1. Arise, arise, put on thy strength, Oh Sion, put on the garments of thy beauty, Oh Ierusalem the holy one:
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for hēceforth there shall no more come into thee the vncircūcised & the vncleane. to the end of the Chapt. Zach. 9.9. Reioice greatly, O daughter Siō:
for henceforth there shall no more come into thee the uncircumcised & the unclean. to the end of the Chapter Zach 9.9. Rejoice greatly, Oh daughter Siō:
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showt for ioy, O daughter Ierusalem:
shout for joy, Oh daughter Ierusalem:
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behold, thy King cōmeth to thee, he is iust, and saueth himselfe, poore, and riding on an Asse,
behold, thy King comes to thee, he is just, and Saveth himself, poor, and riding on an Ass,
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and vpon a colt, the foale of an Asse. and upon a colt, the foal of an Ass.
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Hereby we are taught, that we must néeds be in trouble & vnquietnes, so long as we know not whether we be in Gods fauour.
Hereby we Are taught, that we must needs be in trouble & unquietness, so long as we know not whither we be in God's favour.
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True it is, that the wicked will séeke meanes enough to make thēselues merry, they ruffle it out, you sée, in despising God:
True it is, that the wicked will seek means enough to make themselves merry, they ruffle it out, you see, in despising God:
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but howsoeuer the world goe with them, yet he sendeth them such prickings, and torments of mindes,
but howsoever the world go with them, yet he sends them such prickings, and torments of minds,
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so as they be grieuously distressed;
so as they be grievously distressed;
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and if they daūce, it is as Moses saith, namely, that yet neuertheles sinne lieth at the doore:
and if they dance, it is as Moses Says, namely, that yet nevertheless sin lies At the door:
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that is, tormenteth their consciences, & there waiteth for them like a dogge that waiteth for his master.
that is, torments their Consciences, & there waits for them like a dog that waits for his master.
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Yée sée then, that the wicked may ruffle it out, but yet can they not goe out of their doores without gnawing of their consciences,
The see then, that the wicked may ruffle it out, but yet can they not go out of their doors without gnawing of their Consciences,
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and GOD must still hold them at that bay.
and GOD must still hold them At that bay.
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Therefore so much the more ought wee to thinke vpon this doctrine, that we turne not our backe vnto God,
Therefore so much the more ought we to think upon this Doctrine, that we turn not our back unto God,
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nor burie our sinnes when wée would haue peace, but that wée alwaies haue some promise of GOD to comfort vs. And when wée sée that GOD allureth vs to saluation, let vs be glad thereof:
nor bury our Sins when we would have peace, but that we always have Some promise of GOD to Comfort us And when we see that GOD Allureth us to salvation, let us be glad thereof:
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for then shall our gladnesse be blessed. And if wée haue the taste, that GOD is our louing Father, it will swéeten,
for then shall our gladness be blessed. And if we have the taste, that GOD is our loving Father, it will sweeten,
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yea, it will sanctifie all our ioyes:
yea, it will sanctify all our Joys:
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but without it wée must néeds quayle, and there is no other meanes for vs truely and in deed to reioice: Marke this.
but without it we must needs quail, and there is no other means for us truly and in deed to rejoice: Mark this.
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Also let vs consider, that the onely grace of God ought to suffice vs, although we haue neuer so many sorrowes mixt with it, according as God will exercise vs. For he in this our fraile life will not send vs full ioy,
Also let us Consider, that the only grace of God ought to suffice us, although we have never so many sorrows mixed with it, according as God will exercise us For he in this our frail life will not send us full joy,
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so as we may laugh with open mouth, as they say:
so as we may laugh with open Mouth, as they say:
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yet not withstanding, it behoueth vs to reioyce in this certainty, that we haue him to our good and louing father,
yet not withstanding, it behooves us to rejoice in this certainty, that we have him to our good and loving father,
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(15) part (DIV2)
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and that we shal find mercy with him.
and that we shall find mercy with him.
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Then, if we haue this grace to call vpon God, and can assure our selues that the gate is open to vs,
Then, if we have this grace to call upon God, and can assure our selves that the gate is open to us,
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and that we in the name of our Lord Iesus Christ shall haue accesse vnto him:
and that we in the name of our Lord Iesus christ shall have access unto him:
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I say, if wée can haue that boldnesse (not through our owne, rashnesse, but that he hath vouchsafed to open his holy mouth to witnesse his loue to vs, which thing he doth,
I say, if we can have that boldness (not through our own, rashness, but that he hath vouchsafed to open his holy Mouth to witness his love to us, which thing he does,
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when to vs his holy Gospell is preached) then notwithstanding, that many and infinite were our temptations and afflictions,
when to us his holy Gospel is preached) then notwithstanding, that many and infinite were our temptations and afflictions,
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yet he will comfort vs, and she we himselfe as a kind, comfortable, and louing father vnto vs.
yet he will Comfort us, and she we himself as a kind, comfortable, and loving father unto us
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686
Psal. 25.10. All the pathes of the Lord are mercy and truth, vnto such as keepe his couenaunt and his testimonies. The sence is. Psalm 25.10. All the paths of the Lord Are mercy and truth, unto such as keep his Covenant and his testimonies. The sense is.
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THe faithfull, the children of GOD, which onely kéepe his couenaunt and testimonies, shall surely taste and féele in this life,
THe faithful, the children of GOD, which only keep his Covenant and testimonies, shall surely taste and feel in this life,
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688
and in that to come, both his eternall and swéete mercy, and his perpetuall and constant truth of his promises.
and in that to come, both his Eternal and sweet mercy, and his perpetual and constant truth of his promises.
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(16) part (DIV2)
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1. Doct. They onely which remaine in, and obserue the couenants and testimonies of God, shal taste and féele, that all the pathes of the Lord are mercy and truth to them.1. Doct. They only which remain in, and observe the Covenants and testimonies of God, shall taste and feel, that all the paths of the Lord Are mercy and truth to them.
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The Reason is, God hath so promised. Psal. 50.23. To him that disposeth his way, will I shew the saluation of God. The Vse is. The Reason is, God hath so promised. Psalm 50.23. To him that Disposeth his Way, will I show the salvation of God. The Use is.
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691
That we neuer can assure our selues of Gods mercie and his promises of fauour,
That we never can assure our selves of God's mercy and his promises of favour,
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692
except we endeuour to kéepe his couenant and testimonies, which his law containeth, consisting of two tables:
except we endeavour to keep his Covenant and testimonies, which his law Containeth, consisting of two tables:
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(16) part (DIV2)
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693
The first, concerning our dutie towards GOD immediately, which I haue oftentimes heretofore handled: and the second concerning our neighbours.
The First, Concerning our duty towards GOD immediately, which I have oftentimes heretofore handled: and the second Concerning our neighbours.
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694
And that I may the better comfort you with assuraunce of Gods mercy and truth, which GOD graunteth to none,
And that I may the better Comfort you with assurance of God's mercy and truth, which GOD granteth to none,
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but to them that leade a godly and charitable life; and that except you doe good workes, you cannot assure your selues of Gods mercy;
but to them that lead a godly and charitable life; and that except you do good works, you cannot assure your selves of God's mercy;
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I purpose the rather to insist vpon this necessarie vse of the doctrine, that I might thereby exhort you to good workes, that you may féele the fauour and goodnesse of GOD thereby towards you.
I purpose the rather to insist upon this necessary use of the Doctrine, that I might thereby exhort you to good works, that you may feel the favour and Goodness of GOD thereby towards you.
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(16) part (DIV2)
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697
Our Sauiour Christ in the 25. of S. Math, setteth down a Catalogue of good workes, among which hee accompteth, To féede the hungrie, To giue drinke to the thirstie, To cloth the naked, To visite the sicke and prisoners, To lodge the barbourlesse, To entertaine straungers and waifaring men, not the least.
Our Saviour christ in the 25. of S. Math, sets down a Catalogue of good works, among which he accompteth, To feed the hungry, To give drink to the thirsty, To cloth the naked, To visit the sick and Prisoners, To lodge the barbourlesse, To entertain Strangers and wayfaring men, not the least.
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(16) part (DIV2)
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This did good Abraham wel vnderstand and practise, who sate in his tent doore in the heate of the day, of purpose to inuite and call in straungers and wayfaring men, to relieue them.
This did good Abraham well understand and practise, who sat in his tent door in the heat of the day, of purpose to invite and call in Strangers and wayfaring men, to relieve them.
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(16) part (DIV2)
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And therfore when the Angels came to him in the forme of men, hee is noted by the holy Ghost, to haue entreated them,
And Therefore when the Angels Come to him in the Form of men, he is noted by the holy Ghost, to have entreated them,
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700
yea, to haue (as it were) compelled them to eate meate in his house.
yea, to have (as it were) compelled them to eat meat in his house.
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(16) part (DIV2)
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701
Good Lot folowed his steps, wayting in his doores or gates, to harbour poore straungers:
Good Lot followed his steps, waiting in his doors or gates, to harbour poor Strangers:
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702
and therefore when the Angels came into Sodom, like straungers and pilgrimes, hee compelled them in some sort, to enter into his house,
and Therefore when the Angels Come into Sodom, like Strangers and Pilgrims, he compelled them in Some sort, to enter into his house,
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703
and to take such lodging and entertainment, as his state was able to afforde.
and to take such lodging and entertainment, as his state was able to afford.
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(16) part (DIV2)
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704
And hereby some (as the Apostle noteth) haue receiued Angels into their houses vnwares.
And hereby Some (as the Apostle notes) have received Angels into their houses unwares.
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(16) part (DIV2)
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705
But nowadayes there are many, that are so farre off from this liberalitie, that they will shut vp their gates, But nowadays there Are many, that Are so Far off from this liberality, that they will shut up their gates,
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(16) part (DIV2)
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706
euen in this great time of scarcitie.
even in this great time of scarcity.
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(16) part (DIV2)
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707
The like hath not (as I suppose) of so long continuaunce béene in this Realme of England in many ages,
The like hath not (as I suppose) of so long Continuance been in this Realm of England in many ages,
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(16) part (DIV2)
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708
when many hundreds are ready through want of foode (a lamentable case to bee considered) which for our sinnes,
when many hundreds Are ready through want of food (a lamentable case to be considered) which for our Sins,
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(16) part (DIV2)
71
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709
for which GOD is so highly displeased with this land (especially, our contempt of the holy Religion, the breach of the Sabboth, the blaspheming of the holy name of God, vncharitablenes, with infinite more) the Lord doth inflict vpon them and vs, in the time of refection.
for which GOD is so highly displeased with this land (especially, our contempt of the holy Religion, the breach of the Sabbath, the blaspheming of the holy name of God, uncharitableness, with infinite more) the Lord does inflict upon them and us, in the time of refection.
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(16) part (DIV2)
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710
And which is more detestable, so hard are the hearts of many, that they haue not onely not relieued them, but rated them.
And which is more detestable, so hard Are the hearts of many, that they have not only not relieved them, but rated them.
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(16) part (DIV2)
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711
Is that the worst? No. They haue, which will make a good heart euen to melt,
Is that the worst? No. They have, which will make a good heart even to melt,
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(16) part (DIV2)
71
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712
and as the Prophet Ieremie saith, his eyes faile with teares, his bowels swell, his lyuer to bee powred foorth vpon the earth, to thinke of their crueltie,
and as the Prophet Ieremie Says, his eyes fail with tears, his bowels swell, his liver to be poured forth upon the earth, to think of their cruelty,
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(16) part (DIV2)
71
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713
euen to whip them away from their gates.
even to whip them away from their gates.
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(16) part (DIV2)
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714
Againe, other some of great reuenewes, because they will not kéepe hospitalitie, nor relieue the poore at home, they giue vp house,
Again, other Some of great revenues, Because they will not keep hospitality, nor relieve the poor At home, they give up house,
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(16) part (DIV2)
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715
and either soiourne and table with some friends, or els take a chamber in some Citie or Towne, where they will kéepe no house at all,
and either sojourn and table with Some Friends, or Else take a chamber in Some city or Town, where they will keep no house At all,
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(16) part (DIV2)
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716
but with a man and a boy, and that seldome, liue both meanely, basely, and obscurely, to the blemishing and slayning of their credite and worship for euer.
but with a man and a boy, and that seldom, live both meanly, basely, and obscurely, to the blemishing and slayning of their credit and worship for ever.
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(16) part (DIV2)
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717
Euen they, whose lands and possessions are worth peraduenture fiue hundred pound, yea, it may be, a thousand pound yéerely, whose parents and auncestors kept twentie or fortie men (I allow not of Idlenesse,
Eve they, whose Lands and possessions Are worth Peradventure fiue hundred pound, yea, it may be, a thousand pound yearly, whose Parents and Ancestors kept twentie or fortie men (I allow not of Idleness,
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(16) part (DIV2)
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718
but I commend maintaining them) in a Liuerie, maintained great hospitalitie, to the great reliefe of al the poore Country about them,
but I commend maintaining them) in a Livery, maintained great hospitality, to the great relief of all the poor Country about them,
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(16) part (DIV2)
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719
euen they (I say) doe so.
even they (I say) do so.
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(16) part (DIV2)
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720
And yet will al their reuenewes scarce serue to maintaine their small port withall, notwithstanding that they so racke their lands, raise their rents,
And yet will all their revenues scarce serve to maintain their small port withal, notwithstanding that they so rack their Lands, raise their rends,
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(16) part (DIV2)
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721
and exact such fines and incomes, as they make two fold so much more of their liuings now,
and exact such fines and incomes, as they make two fold so much more of their livings now,
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(16) part (DIV2)
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722
as their forefathers did in times past.
as their Forefathers did in times past.
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(16) part (DIV2)
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723
Now it may profitably be demanded, how they, carrying so lowe a saile, can spend so great reuenewes, which before times maintained so many score,
Now it may profitably be demanded, how they, carrying so low a sail, can spend so great revenues, which before times maintained so many score,
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(16) part (DIV2)
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724
and relieued so many thousands of poore? I answere first, Gods curse is vpon all they haue:
and relieved so many thousands of poor? I answer First, God's curse is upon all they have:
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(16) part (DIV2)
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725
and then, how can it be otherwise? Secondly, they spend it for the most part either in sumptuous apparell, gorgeous buildings (both which are too rife at this day in England) or els in feasting and banqueting, in ryoting and gurmandizing, besides other chamber-workes, which I blush to name.
and then, how can it be otherwise? Secondly, they spend it for the most part either in sumptuous apparel, gorgeous buildings (both which Are too rife At this day in England) or Else in feasting and banqueting, in rioting and gormandizing, beside other chamber-workes, which I blush to name.
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(16) part (DIV2)
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726
For as the Apostle saith, It is a shame once to name those things, which are done of them in secrete.
For as the Apostle Says, It is a shame once to name those things, which Are done of them in secret.
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(16) part (DIV2)
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727
God turne their hearts, and giue them grace to containe themselues within themselues, to maintaine hospitalitie,
God turn their hearts, and give them grace to contain themselves within themselves, to maintain hospitality,
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(16) part (DIV2)
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728
for the reliefe of the poore, and to vphold that porte, worship, and credite, which their forefathers did.
for the relief of the poor, and to uphold that port, worship, and credit, which their Forefathers did.
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(16) part (DIV2)
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729
Our Sauiour Christ saith, Mat. 10.42. That a cup of cold water giuen in his name, shall not bee left vnrewarded.
Our Saviour christ Says, Mathew 10.42. That a cup of cold water given in his name, shall not be left unrewarded.
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(16) part (DIV2)
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730
And the Apostle Paul calleth it, an Odour that smelleth sweete, a sacrifice acceptable, and pleasant to God.
And the Apostle Paul calls it, an Odour that smelleth sweet, a sacrifice acceptable, and pleasant to God.
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(16) part (DIV2)
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731
Alas, consider wherfore did God giue you such great store of riches, and large possessions in this life, aboue your brethren;
Alas, Consider Wherefore did God give you such great store of riches, and large possessions in this life, above your brothers;
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(16) part (DIV2)
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732
was it not, to doe good with them, and to helpe them that haue néede? Know you, they were not lent you to spend in ryot and excesse, in pride,
was it not, to do good with them, and to help them that have need? Know you, they were not lent you to spend in riot and excess, in pride,
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(16) part (DIV2)
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733
or gluttonie, drunkennesse or chambering, no, nor in hawking, nor hunting, nor in any such kind of vanitie. No, No:
or gluttony, Drunkenness or chambering, no, nor in hawking, nor hunting, nor in any such kind of vanity. No, No:
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(16) part (DIV2)
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734
it will not at the great day of accompt, the day of iudgement, goe for payment,
it will not At the great day of account, the day of judgement, go for payment,
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(16) part (DIV2)
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735
when it shalbe said, Giue an accompt of thy stewardship: for thou must no longer bee steward.
when it shall said, Give an account of thy stewardship: for thou must no longer be steward.
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736
I counsel you therefore, to learn of ye vniust steward, to make you friends of ye wicked Mammon.
I counsel you Therefore, to Learn of the unjust steward, to make you Friends of the wicked Mammon.
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(16) part (DIV2)
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And to bend my speach to all generally, I counsell you to study, to bee more carefull in relieuing the poore distressed members of Iesus Christ, euery one, according to that portion which the Lord hath bestowed vpon you, that so you may be counted ye Lords faithfull stewards, meete to inherite that kingdome, which ye Lord hath purchased for all them that walke in his pathes,
And to bend my speech to all generally, I counsel you to study, to be more careful in relieving the poor distressed members of Iesus christ, every one, according to that portion which the Lord hath bestowed upon you, that so you may be counted you lords faithful Stewards, meet to inherit that Kingdom, which you Lord hath purchased for all them that walk in his paths,
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& kéepe his couenant and testimonies.
& keep his Covenant and testimonies.
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verse 10. All the pathes of the Lord, are mercy and truth, to them that keepe his couenant and his testimonies. The Exposition. verse 10. All the paths of the Lord, Are mercy and truth, to them that keep his Covenant and his testimonies. The Exposition.
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By pathes in this place, the Prophet vnderstandeth the whole regiment of God, wherewith hee ruleth all thinges that he hath created.
By paths in this place, the Prophet understandeth the Whole regiment of God, wherewith he Ruleth all things that he hath created.
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The sence is: Whatsoeuer the Lord doth towards them that kéepe his couenant and testimonies,The sense is: Whatsoever the Lord does towards them that keep his Covenant and testimonies,
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whether it be that he afflict them, or whether he suffer them to fal into sin, he therby sheweth mercy,
whither it be that he afflict them, or whither he suffer them to fall into since, he thereby shows mercy,
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& kéepeth ye truth of his promise towards them.
& Keepeth you truth of his promise towards them.
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Temptations, wherwith Sathan assaulteth vs, are not ye least afflictions, which God, as with a salue doth eure our soules with.
Temptations, wherewith Sathan assaulteth us, Are not the least afflictions, which God, as with a salve does eure our Souls with.
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When God giueth him power to wound the children of GOD, he permitteth it to humble them;
When God gives him power to wound the children of GOD, he permitteth it to humble them;
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to the end, that when they be so grieuously tormented, and do yet still resist the assaults that are made vpon them, they should vnderstand, that that commeth not of themselues,
to the end, that when they be so grievously tormented, and do yet still resist the assaults that Are made upon them, they should understand, that that comes not of themselves,
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but that they bee vpheld otherwise, that is to wit, by the grace of GOD, and by the power of his holy spirite.
but that they be upheld otherwise, that is to wit, by the grace of GOD, and by the power of his holy Spirit.
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To this purpose it is, that the Apostle Paul in the 8. Chapter to the Rom. 28. verse saith, Also we know, that al things worke for the best vnto them that loue God,
To this purpose it is, that the Apostle Paul in the 8. Chapter to the Rom. 28. verse Says, Also we know, that all things work for the best unto them that love God,
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euen to them that are called of his purpose. even to them that Are called of his purpose.
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So then, when God giueth Sathan leaue to tempt the faithfull, ordinarily it is to serue thē as it were with a medicine.
So then, when God gives Sathan leave to tempt the faithful, ordinarily it is to serve them as it were with a medicine.
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And heerein we sée the vnspeakable and wonderfull mercy and goodnesse of our gracious God, in turning euill into good.
And herein we see the unspeakable and wonderful mercy and Goodness of our gracious God, in turning evil into good.
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For what can Sathan and sinne bring, but rancke poyson and venim? Yea, hee hath nothing but death:
For what can Sathan and sin bring, but rank poison and venom? Yea, he hath nothing but death:
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for he is called the Prince of death.
for he is called the Prince of death.
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So then, whatsoeuer Sathan can effect, it turneth altogether to mans destruction, and to the drowning of them in endlesse damnation.
So then, whatsoever Sathan can Effect, it turns altogether to men destruction, and to the drowning of them in endless damnation.
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And yet notwithstanding, God findeth meanes, whereby the euill that is in Sathan and in our selues, are turned to our good.
And yet notwithstanding, God finds means, whereby the evil that is in Sathan and in our selves, Are turned to our good.
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And here we sée, how S. Paul was cured, as it were, with a medicine,
And Here we see, how S. Paul was cured, as it were, with a medicine,
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as he himselfe confesseth, after he had spoken of those high Reuelations which God gaue him.
as he himself Confesses, After he had spoken of those high Revelations which God gave him.
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2. Cor. 12.1. It is not expedient for me, no doubt, to reioyce: for I will come to visions and reuelations of the Lord. 2. Cor. 12.1. It is not expedient for me, no doubt, to rejoice: for I will come to visions and revelations of the Lord.
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ver. 2. I know a man in Christ;
ver. 2. I know a man in christ;
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aboue fourteene yeeres agone, (whether hee were in the bothe, I cannot tell, or out of the body, I cannot tell, God knoweth) which was taken vp into the third heauen.
above fourteene Years ago, (whither he were in the both, I cannot tell, or out of the body, I cannot tell, God Knoweth) which was taken up into the third heaven.
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ver. 3. And I know such a man, whether in the body, or out of the body, I cannot tell, God knoweth, ver. 4. How that hee was taken vp into Paradise,
ver. 3. And I know such a man, whither in the body, or out of the body, I cannot tell, God Knoweth, ver. 4. How that he was taken up into Paradise,
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and heard words which cannot bee spoken, which are not possible for man to vtter.
and herd words which cannot be spoken, which Are not possible for man to utter.
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ver. 5. Or such a man will I reioyce, of my selfe will I not reioyce,
ver. 5. Or such a man will I rejoice, of my self will I not rejoice,
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except it bee of mine infirmities.
except it be of mine infirmities.
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ver. 6. For though I would reioyce, I should not be a foole, For I will say the truth,
ver. 6. For though I would rejoice, I should not be a fool, For I will say the truth,
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but I refraine, lest any man should thinke of me aboue that hee seeth in me,
but I refrain, lest any man should think of me above that he sees in me,
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or that hee heareth of me, &c. to the end of the ninth verse. God hath prouided for me, that I should not exalt my selfe too much.or that he hears of me, etc. to the end of the ninth verse. God hath provided for me, that I should not exalt my self too much.
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Loe here a good preuision, and very profitable for him.
Loe Here a good prevision, and very profitable for him.
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For we know that pride is ready to throw vs headlong into hell, and there is nothing that more prouoketh Gods displeasure, then it:
For we know that pride is ready to throw us headlong into hell, and there is nothing that more provoketh God's displeasure, then it:
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For hee must of necessitie shew himselfe an enemie to the proude, and to such as presume aboue their owne strength,
For he must of necessity show himself an enemy to the proud, and to such as presume above their own strength,
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after what maner so euer it bee. And S. Paul was in the same daunger, if God had not remedied it.
After what manner so ever it be. And S. Paul was in the same danger, if God had not remedied it.
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In what sort did hee it? It was (saith Paul) by sending me the messenger of Sathan to buffet me.
In what sort did he it? It was (Says Paul) by sending me the Messenger of Sathan to buffet me.
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Sée how Sathan worketh in S. Paul, euē by Gods permission.
See how Sathan works in S. Paul, even by God's permission.
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And what was the issue? Questionlesse, he meant vtterly to haue ouerwhelmed him, and his intent was to haue drawne him into wickednesse, to the end that hee would haue him haue giuen ouer the seruice of God,
And what was the issue? Questionless, he meant utterly to have overwhelmed him, and his intent was to have drawn him into wickedness, to the end that he would have him have given over the service of God,
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and by little & little to haue withdrawne himselfe from Christianitie, by reason of the wearisome miseries and troubles, which he endured without ceasing. Behold heere Sathans purpose.
and by little & little to have withdrawn himself from Christianity, by reason of the wearisome misery's and Troubles, which he endured without ceasing. Behold Here Satan's purpose.
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Notwithstanding this, God purposed another end to binde his deare seruant, that he should not forget himselfe,
Notwithstanding this, God purposed Another end to bind his deer servant, that he should not forget himself,
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and so exalt himselfe to the great displeasure of God.
and so exalt himself to the great displeasure of God.
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For this cause he was buffetted. The Apostle doth purposely chuse the phrase of buffetting. God vsed him not as a man of armes that fighteth in the fielde, to giue him a glorious victorie;
For this cause he was buffeted. The Apostle does purposely choose the phrase of Buffeting. God used him not as a man of arms that fights in the field, to give him a glorious victory;
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but buffetted him like a boy, to his shame and reproach.
but buffeted him like a boy, to his shame and reproach.
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Thus the holy Apostle, whome God had endued with so excellent gifts of the holy Ghost, was so farre made an vnderling to Sathan, that he (as it were) spit in his face,
Thus the holy Apostle, whom God had endued with so excellent Gifts of the holy Ghost, was so Far made an underling to Sathan, that he (as it were) spit in his face,
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and wrought him many other villanies.
and wrought him many other villainies.
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We sée then, how God turneth the euill into good, when hee maketh all Sathans stings to serue vs as medicines, whereby he purgeth vs of the vices that Sathan hid in vs. And therfore we haue cause to praise God in al respects,
We see then, how God turns the evil into good, when he makes all Satan's stings to serve us as medicines, whereby he Purgeth us of the vices that Sathan hid in us And Therefore we have cause to praise God in all respects,
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yea, euē although at the first sight, his iudgemēt séemeth to our imaginations ouer-boysterous, and that by our fleshly vnderstanding wee cannot vnderstand them.
yea, even although At the First sighed, his judgement Seemeth to our Imaginations ouer-boysterous, and that by our fleshly understanding we cannot understand them.
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When we haue well considered all these and many more of these his mercies, we shall euer haue wherewith to glorifie and magnifie our good God and father.
When we have well considered all these and many more of these his Mercies, we shall ever have wherewith to Glorify and magnify our good God and father.
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To bee yet better confirmed in this truth, let vs consider how afflictions serue for our profit and saluation.
To be yet better confirmed in this truth, let us Consider how afflictions serve for our profit and salvation.
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First, for as much as the reliques of sinne abide still, euen in the perfectest in this life, which maketh them hardned in their sinnes, and inclined to offend GOD, we haue néede of helpes to be awaked, to be humbled,
First, for as much as the Relics of sin abide still, even in the perfectest in this life, which makes them hardened in their Sins, and inclined to offend GOD, we have need of helps to be awaked, to be humbled,
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and drawne from our sinnes, to kéepe vs in the time to come, and so to dispose vs to a perfect obedience, holy and acceptable to God.
and drawn from our Sins, to keep us in the time to come, and so to dispose us to a perfect Obedience, holy and acceptable to God.
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And to this end tend the afflictions of them, which kéepe the couenaunt and testimonies of God, his deare children;
And to this end tend the afflictions of them, which keep the Covenant and testimonies of God, his deer children;
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which for this cause are called chasticements, corrections, and medicines of our selues.
which for this cause Are called chastisements, corrections, and medicines of our selves.
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The children of Iacob, hauing committed a detestable crime, in selling their brother Ioseph, neuer thought of it, The children of Iacob, having committed a detestable crime, in selling their brother Ioseph, never Thought of it,
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vntill they being in Egypt, oppressed with reproches and imprisonment, called to mind their sin, saying one to another, Surely wee haue sinned against our brother:
until they being in Egypt, oppressed with Reproaches and imprisonment, called to mind their since, saying one to Another, Surely we have sinned against our brother:
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for we sawe the anguish of his soule, when hee besought vs, and we would not heare him,
for we saw the anguish of his soul, when he besought us, and we would not hear him,
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therefore is this trouble come to vs. Manasses king of Iudah, hauing set vp Idolatrie, persecuted those that would haue purely serued the Lord, so that Ierusalem was full of bloud: Therefore is this trouble come to us Manasses King of Iudah, having Set up Idolatry, persecuted those that would have purely served the Lord, so that Ierusalem was full of blood:
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and hauing shut his eares to the admonitions of the Lord, in the end was taken by the army of the king of the Assyrians, bound with manacles, fettered in chaines, and carried prisoner into Babylon.
and having shut his ears to the admonitions of the Lord, in the end was taken by the army of the King of the Assyrians, bound with manacles, fettered in chains, and carried prisoner into Babylon.
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Then being in afflictions, he was excéedingly humbled before God, hee praied to the Lord, and was heard, and carried backe vnto Ierusalem.
Then being in afflictions, he was exceedingly humbled before God, he prayed to the Lord, and was herd, and carried back unto Ierusalem.
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The fifth Sermon vpon the 25. Psalme, the 11, and 12. verses.The fifth Sermon upon the 25. Psalm, the 11, and 12. Verses.
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11 For thy name sake, O Lord, be mercifull to mine iniquitie: for it is great.
11 For thy name sake, Oh Lord, be merciful to mine iniquity: for it is great.
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THis is a prayer of the holy Prophet & king, Dauid, after his holy meditation of the vnspeakable mercy and eternall truth of God, in kéeping his promises to them that truely worship him,
THis is a prayer of the holy Prophet & King, David, After his holy meditation of the unspeakable mercy and Eternal truth of God, in keeping his promises to them that truly worship him,
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and obey his holy lawes. Two special branches it containeth.
and obey his holy laws. Two special branches it Containeth.
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The first, an earnest and zealous prayer to GOD, for his name sake, not for his merites, to pardon his sinne.
The First, an earnest and zealous prayer to GOD, for his name sake, not for his merits, to pardon his sin.
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Secondly, is a déepe search of them, without soothing, excusing, or hiding them.
Secondly, is a deep search of them, without soothing, excusing, or hiding them.
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For it is great. The forme that the Prophet obserueth in ioyning this prayer, to his former meditation of the mercie and truth of GOD towards them that obey him, is this: For it is great. The Form that the Prophet observeth in joining this prayer, to his former meditation of the mercy and truth of GOD towards them that obey him, is this:
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When he had throughly meditated with himselfe, that God was good & gracious towards his seruants, he considered himselfe, acknowledging, that except the Lord, of his great mercie would pardon his great and gréeuous sinnes, he should be none of them.
When he had thoroughly meditated with himself, that God was good & gracious towards his Servants, he considered himself, acknowledging, that except the Lord, of his great mercy would pardon his great and grievous Sins, he should be none of them.
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Therfore he praieth (as the like he did at another time before, when hee spake of the reward which God layeth vp for the faithfull that kéepe his holy Lawe, Psalm. 19.10. And more to be desired (meaning the holy lawes of God) thē gold, yea, then much fine gold, sweeter also then the hony, & the hony cōbe.
Therefore he Prayeth (as the like he did At Another time before, when he spoke of the reward which God Layeth up for the faithful that keep his holy Law, Psalm. 19.10. And more to be desired (meaning the holy laws of God) them gold, yea, then much fine gold, Sweeten also then the honey, & the honey comb.
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verse 11. Moreouer by them is thy seruant made circumspect, & in keeping of thē there is great reward.
verse 11. Moreover by them is thy servant made circumspect, & in keeping of them there is great reward.
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vers. 12. Who can vnderstand his faults clense me frō my secrete faults. ) that GOD for his name sake would pardon him. The sence is briefly this: vers. 12. Who can understand his Faults cleanse me from my secret Faults.) that GOD for his name sake would pardon him. The sense is briefly this:
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My sinnes, O Lorde, as a great burden, sore oppresse mee;
My Sins, Oh Lord, as a great burden, soar oppress me;
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for whose sake (except thou pardon them of thy mercy) I am excluded from being in the number of them, that kéeping thy couenant and Testimonies, receaue thy great mercies and true promises.
for whose sake (except thou pardon them of thy mercy) I am excluded from being in the number of them, that keeping thy Covenant and Testimonies, receive thy great Mercies and true promises.
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Therefore, O Lord, séeing I see how farre I am from kéeping the same, by heaping vp daily & howrely so many and greeuous sinnes, I humbly,
Therefore, Oh Lord, seeing I see how Far I am from keeping the same, by heaping up daily & howrely so many and grievous Sins, I humbly,
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euen for thy glorious name, and not for my deserts sake, beséech thée to pardon and forgiue them all;
even for thy glorious name, and not for my deserts sake, beseech thee to pardon and forgive them all;
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so shall all thy pathes, be mercy and truth to mée.
so shall all thy paths, be mercy and truth to me.
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1. Doctrine. Whosoeuer desireth, that all thinges that the Lord doth to his Church, procéeding of his mercy and truth, should turne to his good, that hée may be not onely a member of it,1. Doctrine. Whosoever Desires, that all things that the Lord does to his Church, proceeding of his mercy and truth, should turn to his good, that he may be not only a member of it,
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but also with it to be partaker of his mercies, must feruently, zealously, and earnestly pray vnto God, that for his names sake, he would vouchsafe to pardon him al his sinnes.
but also with it to be partaker of his Mercies, must fervently, zealously, and earnestly pray unto God, that for his names sake, he would vouchsafe to pardon him all his Sins.
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The 1. Reason is. Except our sinnes be pardoned (which without our prayer to GOD shall neuer bée) all that the Lord doth to vs, shall (euen our meate, drinke, hearing the holy worde, receiuing the holy Sacramentes, temptations, afflictions, prosperities,The 1. Reason is. Except our Sins be pardoned (which without our prayer to GOD shall never been) all that the Lord does to us, shall (even our meat, drink, hearing the holy word, receiving the holy Sacraments, temptations, afflictions, Prosperities,
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and what else soeuer wée receyue from his hand) redound from him, not of his mercie,
and what Else soever we receive from his hand) redound from him, not of his mercy,
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and so hée a blessing, but from his wrath, and so bée a curse against vs. The vse thereof is: First, let vs striue against that temptation, which perswadeth vs to cease praying to God for remission of our sinnes.
and so he a blessing, but from his wrath, and so been a curse against us The use thereof is: First, let us strive against that temptation, which Persuadeth us to cease praying to God for remission of our Sins.
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Sathan our aduersary tempteth vs on the right hand, and on the left, that is, by aduersity and prosperity:
Sathan our adversary tempts us on the right hand, and on the left, that is, by adversity and Prosperity:
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By aduersity to distrust in God, as he tēpted our Sauiour when he was hungry, to diffidence and distrust in the prouidence of God:
By adversity to distrust in God, as he tempted our Saviour when he was hungry, to diffidence and distrust in the providence of God:
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when he perceiued that by aduersity he could not preuaile to ouercome him, he tempteth him by his confidence:
when he perceived that by adversity he could not prevail to overcome him, he tempts him by his confidence:
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That séeing he trusted in Gods protection, that therefore, if hée cast himselfe downe from the pinacle of the Temple, he should be protected of the Lord, by the ministery of his holy Angels. That seeing he trusted in God's protection, that Therefore, if he cast himself down from the pinnacle of the Temple, he should be protected of the Lord, by the Ministry of his holy Angels.
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Lo, we sée, that by his confidence he would haue him to tempt God: Euen so he tempteth vs:
Lo, we see, that by his confidence he would have him to tempt God: Even so he tempts us:
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if he perceiue that we haue no faith, he will perswade, not to pray for it:
if he perceive that we have no faith, he will persuade, not to pray for it:
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if he sée that we are perswaded that the Lord loueth vs, he will perswade vs, that we need not pray to him for that which we already haue:
if he see that we Are persuaded that the Lord loves us, he will persuade us, that we need not pray to him for that which we already have:
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for although we are in our consciences, to the great comfort thereof in all afflictions, perswaded, that the Lord loueth vs,
for although we Are in our Consciences, to the great Comfort thereof in all afflictions, persuaded, that the Lord loves us,
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yet notwithstanding, we must continually pray to his maiesty for the fame, and the forgiuenes of our sinnes:
yet notwithstanding, we must continually pray to his majesty for the fame, and the forgiveness of our Sins:
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els we kéepe not his testimonies, & so by consequence, it is but a vaine perswasiō that we haue, that God fauoureth vs, which may proceede from an opinion thereof onely, which the infidels may haue:
Else we keep not his testimonies, & so by consequence, it is but a vain persuasion that we have, that God favours us, which may proceed from an opinion thereof only, which the Infidels may have:
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but as for a true faith, they onely that haue the Spirite of Praier, and exercise the same, haue it;
but as for a true faith, they only that have the Spirit of Prayer, and exercise the same, have it;
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and so by consequence, they onely shall receyue remission of their sinnes. Let vs therefore resist this temptation.
and so by consequence, they only shall receive remission of their Sins. Let us Therefore resist this temptation.
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Let vs vse this holy exercise:
Let us use this holy exercise:
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for thereby we both encrease in godlines, and all things that the Lord doth to vs,
for thereby we both increase in godliness, and all things that the Lord does to us,
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euen temptations and afflictions shall redound to our good, and from the Lords mercie. For thy names sake be mercifull to my sinnes.
even temptations and afflictions shall redound to our good, and from the lords mercy. For thy names sake be merciful to my Sins.
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2. Doct. We must be perswaded, that God, when he forgiueth sinnes, doth for his owne sake,2. Doct. We must be persuaded, that God, when he forgives Sins, does for his own sake,
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& not for any other cause whatsoeuer, pardō the same. The reason is: He is good and gracious of himselfe.
& not for any other cause whatsoever, pardon the same. The reason is: He is good and gracious of himself.
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The vse is: That we acknowledge, that there is none other name giuen vnder heauen, whereby we are saued, that our sinnes are forgiuen vs, without the which there is no saluation,The use is: That we acknowledge, that there is none other name given under heaven, whereby we Are saved, that our Sins Are forgiven us, without the which there is no salvation,
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but onely the name of our Lord Iesus:
but only the name of our Lord Iesus:
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none other meanes, none abilitie, power, aucthoritie in any, neyther in man or Angel, but in the Lord onely.
none other means, none ability, power, Authority in any, neither in man or Angel, but in the Lord only.
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God holdeth the reynes in his handes, to guide men at his pleasure: God holds the reins in his hands, to guide men At his pleasure:
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and if it please him to punish our sinnes, we haue nothing to reply why he should not condemne vs:
and if it please him to Punish our Sins, we have nothing to reply why he should not condemn us:
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and if it please him of his great mercy wholy to pardon vs, who shall resist him? who shall let him to shew vs fauour? True it is, that this is strange to mans vnderstanding at the first sight.
and if it please him of his great mercy wholly to pardon us, who shall resist him? who shall let him to show us favour? True it is, that this is strange to men understanding At the First sighed.
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For seing that God accepteth not the persons of men, we aske, wherefore he forgiueth some,
For sing that God Accepteth not the Persons of men, we ask, Wherefore he forgives Some,
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& forgiueth not othersome? wherfore tolerateth he ye wicked, seing him so disorderly? Then may we trouble our heads, to be curious to know,
& forgives not Othersome? Wherefore tolerateth he the wicked, sing him so disorderly? Then may we trouble our Heads, to be curious to know,
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wherefore doth the lord so deale? But what cōclusiō must we make? Euē only to refer al things to his wisdome & purpose, knowing yt it is not in vs to rule him,
Wherefore does the lord so deal? But what conclusion must we make? Even only to refer all things to his Wisdom & purpose, knowing that it is not in us to Rule him,
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& we cānot cōprehend those thinges that are aboue our reach.
& we cannot comprehend those things that Are above our reach.
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And if it please God to forgiue vs, let vs vnderstand, that it is not for our deserts,
And if it please God to forgive us, let us understand, that it is not for our deserts,
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but of his frée mercy, through Iesus Christ onely.
but of his free mercy, through Iesus christ only.
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And this must bee well marked, because the matter that I haue already spoken of, comming naturally into mens imaginations, hath béene the cause, that false & wicked doctrines haue ouerflowed in Christendome.
And this must be well marked, Because the matter that I have already spoken of, coming naturally into men's Imaginations, hath been the cause, that false & wicked doctrines have overflowed in Christendom.
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Psal. 25.12. What man is hee that feareth the Lord? Him wil he teach the way that he shall chuse. 12. What man, &c. The sence is. Psalm 25.12. What man is he that fears the Lord? Him will he teach the Way that he shall choose. 12. What man, etc. The sense is.
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ALthough we know not of our selues what is right, acceptable, and pleasant to the Almightie;
ALthough we know not of our selves what is right, acceptable, and pleasant to the Almighty;
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& what we might to Gods approuing, and our owne profiting elect and chuse;
& what we might to God's approving, and our own profiting elect and choose;
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so that we feare the Lord, in suffering our selues to be directed by him to a godly life, wee shall alwayes find him a sure and holy guide vnto vs. 1. Doct. Whoso doth feare the Lord, shall by his holy Spirite be directed how to frame his life.
so that we Fear the Lord, in suffering our selves to be directed by him to a godly life, we shall always find him a sure and holy guide unto us 1. Doct. Whoso does Fear the Lord, shall by his holy Spirit be directed how to frame his life.
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The reason is: Iob by fearing God, is said to eschue euill, was an vpright man, and a iust man. The reason is: Job by fearing God, is said to eschew evil, was an upright man, and a just man.
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The vse is: That wee pray feruently vnto the Lord our God, to giue vs his holy Spirite, that wee thereby may lead our liues in holinesse and righteousnesse before him all the daies of our life.The use is: That we pray fervently unto the Lord our God, to give us his holy Spirit, that we thereby may led our lives in holiness and righteousness before him all the days of our life.
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The feare of GOD is not a slauish feare, but filiall, yea, it is a reuerence and an honor which wee owe and performe vnto the Lord our God, séeing he is our good and gracious God, mercifull master, and louing father. The Fear of GOD is not a slavish Fear, but filial, yea, it is a Reverence and an honour which we owe and perform unto the Lord our God, seeing he is our good and gracious God, merciful master, and loving father.
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Haue wée then the feare of God before our eyes? Then without all doubt, all other things we estéeme not in comparisō of doing him homage, seruice and honor,
Have we then the Fear of God before our eyes? Then without all doubt, all other things we esteem not in comparison of doing him homage, service and honour,
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& then we will wholly addict our selues to his seruice. It also comprehendeth the knowledge of our good God.
& then we will wholly addict our selves to his service. It also comprehendeth the knowledge of our good God.
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Do wee know him? Then we do it in such maner as hee hath vttered,
Do we know him? Then we do it in such manner as he hath uttered,
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& made himselfe to be knowen, & not otherwise:
& made himself to be known, & not otherwise:
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that is, that he is our maker, our maintainer, and one that hath shewed such fatherly goodnesse towards vs, that wee of dutie ought to be obedient children towardes him,
that is, that he is our maker, our maintainer, and one that hath showed such fatherly Goodness towards us, that we of duty ought to be obedient children towards him,
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if we will not be vtterly vnthankfull.
if we will not be utterly unthankful.
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The true feare of God also comprehendeth an acknowledging of his soueraigntie, rule, dominion, and superioritie ouer vs, to the end that euery one of vs yéelding him his due honor, may learne to please him in all thinges.
The true Fear of God also comprehendeth an acknowledging of his sovereignty, Rule, dominion, and superiority over us, to the end that every one of us yielding him his due honour, may Learn to please him in all things.
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Thus yée sée, that vnder this feare of GOD, is comprehended all Religion, all the seruice and honour which man a creature, oweth to GOD the Creator.
Thus the see, that under this Fear of GOD, is comprehended all Religion, all the service and honour which man a creature, owes to GOD the Creator.
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There are also here, you sée, two thinges to be considered: the feare of the Lorde, and an holy life.
There Are also Here, you see, two things to be considered: the Fear of the Lord, and an holy life.
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He whom GOD blesseth with the one, shall by his holy Spirite be directed to the other.
He whom GOD Blesses with the one, shall by his holy Spirit be directed to the other.
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Both which are the gracious gift of GOD, which hée giueth to none, but to them that are his.
Both which Are the gracious gift of GOD, which he gives to none, but to them that Are his.
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The meanes for the attainment both of the one and the other, is Prayer to our God; and all these goe together:
The means for the attainment both of the one and the other, is Prayer to our God; and all these go together:
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for when by reason of our sinnes wée are turned aside from the feare of GOD and holy lyfe,
for when by reason of our Sins we Are turned aside from the Fear of GOD and holy life,
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and from praying vnto his diuine Maiesty, all our wisedome is but follie, all our shewes of godlinesse are but hypocrisie, all our knowledge is but ignorance, all are but a wind to make vs breake, painted sepulchers, full of dead mens bones, faire without, but fowle within.
and from praying unto his divine Majesty, all our Wisdom is but folly, all our shows of godliness Are but hypocrisy, all our knowledge is but ignorance, all Are but a wind to make us break, painted sepulchers, full of dead men's bones, fair without, but fowl within.
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Againe, Feare importeth asmuch, as that our life must be ruled according to the will of God.
Again, fear imports as, as that our life must be ruled according to the will of God.
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For what becōmeth of mē, when they know not, acknowledge not, yea, are not subiect,
For what becomes of men, when they know not, acknowledge not, yea, Are not Subject,
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and obedient to the Lord their Maker? They like wild Colts, bruite beastes, and vntamed heyfers, rush foorth:
and obedient to the Lord their Maker? They like wild Colts, bruit beasts, and untamed heifers, rush forth:
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and as the Prophet Hosea saith, like a great riuer, which before hath bene staied and dammed vp, the sluces set open,
and as the Prophet Hosea Says, like a great river, which before hath be stayed and dammed up, the sluices Set open,
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& the dāme pulled down, breaketh forth into all lewdnes, abomination, and wickednes. Wée know or should know, what our lusts are, how vntamed & vnruly they are.
& the dam pulled down, breaks forth into all Lewdness, abomination, and wickedness. We know or should know, what our Lustiest Are, how untamed & unruly they Are.
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Therfore if the feare of God raigne in vs, wée must, & will acknowledge, that the Lord hath not set & placed vs in ye world, to liue as we list,
Therefore if the Fear of God Reign in us, we must, & will acknowledge, that the Lord hath not Set & placed us in the world, to live as we list,
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but reserueth his whole interest, title & right ouer vs, & he expecteth obediēce at our hands.
but reserveth his Whole Interest, title & right over us, & he Expects Obedience At our hands.
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Againe Feare importeth, that God requireth of vs, to learne to direct our whole life to his wil.
Again fear imports, that God requires of us, to Learn to Direct our Whole life to his will.
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It hath pleased him of his great mercy & vnspeakable goodnes, to giue vs his whole lawes and holy word, wherby as a scholmaster teacheth his scholer,
It hath pleased him of his great mercy & unspeakable Goodness, to give us his Whole laws and holy word, whereby as a scholmaster Teaches his scholar,
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and as by the sterne the master of the ship guideth it:
and as by the stern the master of the ship guideth it:
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euen so by the same hee directeth, guideth and teacheth vs what to do, what to leaue vndone,
even so by the same he directeth, guideth and Teaches us what to do, what to leave undone,
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how to discerne betwéene that which is good, and that which is euill: Then we must here beginne.
how to discern between that which is good, and that which is evil: Then we must Here begin.
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Salomon saith, The feare of the Lord is the beginning of knowledge, Prou. 1.7.
Solomon Says, The Fear of the Lord is the beginning of knowledge, Prou. 1.7.
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Yet notwithstanding, nothing can further vs in the feare of God, but onely the guiding, gouernance and direction of Gods holy Spirite.
Yet notwithstanding, nothing can further us in the Fear of God, but only the guiding, governance and direction of God's holy Spirit.
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For is there any goodnes in the holiest and vprightest of vs all? Are we giuen to any thing,
For is there any Goodness in the Holiest and Uprightest of us all? are we given to any thing,
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but to all euill and wickednes? And if we lay Gods lawe, to mens liues, wée shall soone sée as great a deadly battell betwéene them,
but to all evil and wickedness? And if we lay God's law, to men's lives, we shall soon see as great a deadly battle between them,
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as betwéene fire and water, yea euen our whole nature;
as between fire and water, yea even our Whole nature;
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and that there is nothing more contrary to the righteousnesse of God, then the affections of our flesh.
and that there is nothing more contrary to the righteousness of God, then the affections of our Flesh.
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For as the Apostle S. Paul in the 8. to the Rom. vers. 7. They are, he saith not, enemies,
For as the Apostle S. Paul in the 8. to the Rom. vers. 7. They Are, he Says not, enemies,
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but enmity to God. Seing it is so, let vs pray vnto the Almighty:
but enmity to God. Sing it is so, let us pray unto the Almighty:
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and forasmuch as we are wholy giuē vnto wickednes, and are altogether caried away vnto euill, let vs zealously and earnestly beseech the Lord our God, to lay his holy hand vpon vs, to direct and guide vs, to vouchsafe vs his holy and blessed spirite to rule and gouerne vs in such wise,
and forasmuch as we Are wholly given unto wickedness, and Are altogether carried away unto evil, let us zealously and earnestly beseech the Lord our God, to lay his holy hand upon us, to Direct and guide us, to vouchsafe us his holy and blessed Spirit to Rule and govern us in such wise,
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as we may fréely and with single harts lead an holy and godly life, cleaue vnto his righteousnes, be obedient vnto his holy precepts,
as we may freely and with single hearts led an holy and godly life, cleave unto his righteousness, be obedient unto his holy Precepts,
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& that of his louing kindnesse, he will not suffer the temptations of Sathan, to turne vs away from doing good:
& that of his loving kindness, he will not suffer the temptations of Sathan, to turn us away from doing good:
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that it would please him of his goodnesse to forgiue vs our sinnes, & be alwaies merciful & louing towards vs. Praier ought to be ioyned with the feare of God, that by his blessed Spirite we might be guided in the way that we should choose.
that it would please him of his Goodness to forgive us our Sins, & be always merciful & loving towards us Prayer ought to be joined with the Fear of God, that by his blessed Spirit we might be guided in the Way that we should choose.
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For it sufficeth vs not to be taught what wée should do, what God requireth at our hands,
For it Suffices us not to be taught what we should do, what God requires At our hands,
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and what is our dutie, but wee must repaire to him;
and what is our duty, but we must repair to him;
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let vs haue our whole recourse to him, let vs séeke of him those things that wée want;
let us have our Whole recourse to him, let us seek of him those things that we want;
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for he hath all things in store for his children:
for he hath all things in store for his children:
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and beyng sicke in our soules, let vs runne to him our carefull and louing Phisicion.
and being sick in our Souls, let us run to him our careful and loving physician.
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This is a profitable Doctrine, and therefore I purpose the longer to insist hereupon, knowing that this being well learned, wee haue profited well in one forenoone in the Schoole of Christ.
This is a profitable Doctrine, and Therefore I purpose the longer to insist hereupon, knowing that this being well learned, we have profited well in one forenoon in the School of christ.
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You come oftentimes to the Sermons:
You come oftentimes to the Sermons:
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what profiteth that, if we haue not the feare of the Lord (wherof many are farre from) & liue not a godly life,
what profiteth that, if we have not the Fear of the Lord (whereof many Are Far from) & live not a godly life,
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& pray not to him to guide vs by his holy spirite? We do but wāder,
& pray not to him to guide us by his holy Spirit? We do but wander,
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if we bring not these things, & heare not diligently:
if we bring not these things, & hear not diligently:
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for wherfore is our cōming & resorting hither? To know our dutie, what the Lord requireth at our hands,
for Wherefore is our coming & resorting hither? To know our duty, what the Lord requires At our hands,
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how we ought to walke, differing frō them yt are more like beasts than men. God alloweth nothing, but obedience to his lawes.
how we ought to walk, differing from them that Are more like beasts than men. God alloweth nothing, but Obedience to his laws.
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For all the deuices of mens braynes are méere vanities, & starke folly.
For all the devices of men's brains Are mere vanities, & stark folly.
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Mark how ye papists torment thēselues what gaine they by their fond deuices? For all their doings are but their owne deuices;
Mark how you Papists torment themselves what gain they by their found devices? For all their doings Are but their own devices;
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the law of the Lord is, as though it were buried among them. So then, let vs take héed we deceiue not our selues:
the law of the Lord is, as though it were buried among them. So then, let us take heed we deceive not our selves:
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but let our cōming to ye Sermons, be an attainment to a certainty, wherin we may not faile:
but let our coming to you Sermons, be an attainment to a certainty, wherein we may not fail:
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which thing wil then come to passe, when we allow of & admit nothing but onely Gods will to rule and gouerne our whole life.
which thing will then come to pass, when we allow of & admit nothing but only God's will to Rule and govern our Whole life.
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(20) part (DIV2)
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909
Howbeit that is not al that is to be done. For it is in vaine for men to beat their eares with preaching:
Howbeit that is not all that is to be done. For it is in vain for men to beatrice their ears with preaching:
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(20) part (DIV2)
96
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910
which is, This you may do, this God cōmādeth you to doe;
which is, This you may do, this God commands you to do;
r-crq vbz, d pn22 vmb vdi, d np1 vvz pn22 pc-acp vdi;
(20) part (DIV2)
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911
vntill such time as we haue learned, yt it is he only that giueth vs the feare of God, yt it is he onely, that by his holy spirit hauing giuen the first Grace, doth also to thē giue a secōd, that it is he onely, that imprinteth his Law in our harts,
until such time as we have learned, that it is he only that gives us the Fear of God, that it is he only, that by his holy Spirit having given the First Grace, does also to them give a secōd, that it is he only, that imprinteth his Law in our hearts,
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(20) part (DIV2)
96
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912
& ingraueth it in our bowels, yt it is he only that giueth vs power to cleaue to his cōmandemēts, yt it is he only which by his holy Spirit giueth force & efficacy to the heauēly doctrine, that it is he only which of his great goodnes & tender mercy accepteth vs & forgiueth vs our sins:
& ingraveth it in our bowels, that it is he only that gives us power to cleave to his Commandments, that it is he only which by his holy Spirit gives force & efficacy to the heavenly Doctrine, that it is he only which of his great Goodness & tender mercy Accepteth us & forgives us our Sins:
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(20) part (DIV2)
96
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913
I say, it is al to no purpose, vntil we haue learned these things, & pray vnto him for all things we stand in néed of.
I say, it is all to no purpose, until we have learned these things, & pray unto him for all things we stand in need of.
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(20) part (DIV2)
96
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914
Furthermore our faith alwaies engēdreth in vs a desire to praise God, & to pray vnto him.
Furthermore our faith always engendereth in us a desire to praise God, & to pray unto him.
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(20) part (DIV2)
96
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915
When the holy Minister preacheth vnto you, and saith that our louing Lord and swéete sauiour Iesus Christ hath of his mercies, not of your merits (for you haue none) reconciled you to God his father,
When the holy Minister Preacheth unto you, and Says that our loving Lord and sweet Saviour Iesus christ hath of his Mercies, not of your merits (for you have none) reconciled you to God his father,
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(20) part (DIV2)
96
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916
and to wash and clense you, hath shedde his precious bloud, that he hath paid the price of your ransome, that by his righteousnesse you might be acquited,
and to wash and cleanse you, hath shed his precious blood, that he hath paid the price of your ransom, that by his righteousness you might be acquitted,
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(20) part (DIV2)
96
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917
and by this meanes become holy and acceptable to GOD our heauenly father: the knowledge of these things is, to the end wee should throughly cleaue vnto him,
and by this means become holy and acceptable to GOD our heavenly father: the knowledge of these things is, to the end we should thoroughly cleave unto him,
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(20) part (DIV2)
96
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918
& say, What meanes haue we to be saued by, but onely by ye frée grace of God, seing that our Lord Iesus Christ hath of his infinite goodnes made full and sufficient satisfaction for vs,
& say, What means have we to be saved by, but only by you free grace of God, sing that our Lord Iesus christ hath of his infinite Goodness made full and sufficient satisfaction for us,
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(20) part (DIV2)
96
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919
and to the ende that our faith should rest therupō? But, may we lie still,
and to the end that our faith should rest thereupon? But, may we lie still,
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(20) part (DIV2)
96
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920
and sléepe like Swine? No. No. We must awake, we must repayre by Praier to God,
and sleep like Swine? No. No. We must awake, we must repair by Prayer to God,
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(20) part (DIV2)
96
Image 54
921
& say, Wherein is our welfare? Euen in the death and passion of our Lord and sauiour Christ Iesus.
& say, Wherein is our welfare? Eve in the death and passion of our Lord and Saviour christ Iesus.
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(20) part (DIV2)
96
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922
Therfore we must seeke it there: for wée shall neuer finde it elsewhere, neyther with men nor Angels.
Therefore we must seek it there: for we shall never find it elsewhere, neither with men nor Angels.
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(20) part (DIV2)
96
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923
And how must wee seeke it, but by Praiers and supplications?
And how must we seek it, but by Prayers and supplications?
cc q-crq vmb pns12 vvi pn31, cc-acp p-acp n2 cc n2?
(20) part (DIV2)
96
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924
Then let vs pray vnto him, and say, O Lord, seing thou seest vs farre from all goodnes, giue vs the true feare of thee, send downe thy holy Spirite into our hearts, to reforme, renue and direct vs in our waies.
Then let us pray unto him, and say, Oh Lord, sing thou See us Far from all Goodness, give us the true Fear of thee, send down thy holy Spirit into our hearts, to reform, renew and Direct us in our ways.
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(20) part (DIV2)
97
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925
True it is, we are wretched sinners:
True it is, we Are wretched Sinners:
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(20) part (DIV2)
97
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926
but forasmuch as we are members of the mysticall body of thy deare sonne our sauiour Christ Iesus, we pray thee, make vs righteous through him.
but forasmuch as we Are members of the mystical body of thy deer son our Saviour christ Iesus, we pray thee, make us righteous through him.
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(20) part (DIV2)
97
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927
True it is, that we are polluted, and full of spottes; but his precious blood can cleanse vs:
True it is, that we Are polluted, and full of spots; but his precious blood can cleanse us:
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(20) part (DIV2)
97
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928
we are guilty of euerlasting death, and in bondage to it: but our sweet Sauiour and Lord Iesus Christ hath set vs free from it.
we Are guilty of everlasting death, and in bondage to it: but our sweet Saviour and Lord Iesus christ hath Set us free from it.
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(20) part (DIV2)
97
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929
Wherefore, O gracious God, fill thou vs with thy holy & sweete spirite, that by his strength, wee in our pathes and waies that we haue chosen, may be ledde, and conducted;
Wherefore, Oh gracious God, fill thou us with thy holy & sweet Spirit, that by his strength, we in our paths and ways that we have chosen, may be led, and conducted;
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(20) part (DIV2)
97
Image 54
930
suffer vs not, for any temptation, to fall from thee.
suffer us not, for any temptation, to fallen from thee.
vvb pno12 xx, c-acp d n1, pc-acp vvi p-acp pno21.
(20) part (DIV2)
97
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931
What man is he that feareth the Lord? Him will he direct in the way that hee shall chuse. What man is he that fears the Lord? Him will he Direct in the Way that he shall choose.
q-crq n1 vbz pns31 cst vvz dt n1? pno31 vmb pns31 vvi p-acp dt n1 cst pns31 vmb vvi.
(20) part (DIV2)
97
Image 54
932
This beyng an Interrogation, wee learne this Doctrine: This being an Interrogation, we Learn this Doctrine:
d vbg dt n1, pns12 vvb d n1:
(20) part (DIV2)
98
Image 54
933
Litle is the flock, and small is the number of them, which truly feare the Lord.
Little is the flock, and small is the number of them, which truly Fear the Lord.
av-j vbz dt n1, cc j vbz dt n1 pp-f pno32, r-crq av-j vvb dt n1.
(20) part (DIV2)
98
Image 54
934
The reason is. For although the most men seeme to pray, & the greatest nūber frequēting ye assemblies where the word is preached, (as for others, they euidently & openly professe thēselues, that there is no feare of GOD before their eyes) séeme many times like painted Sepulchers, faire without, and foule within;The reason is. For although the most men seem to pray, & the greatest number frequenting the assemblies where the word is preached, (as for Others, they evidently & openly profess themselves, that there is no Fear of GOD before their eyes) seem many times like painted Sepulchers, fair without, and foul within;
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(20) part (DIV2)
99
Image 55
935
like Copper, which resembleth Golde, when it is not it;
like Copper, which resembles Gold, when it is not it;
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(20) part (DIV2)
99
Image 55
936
like stage-plaiers, that seeme to be Kinges and Princes, when in deed they are starke and very beggers,
like stageplayers, that seem to be Kings and Princes, when in deed they Are stark and very beggars,
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(20) part (DIV2)
99
Image 55
937
when they seeme as if they repented, when their liues and conuersations doe euidently shew, that they are not in substance that which thy seeme in shew.
when they seem as if they repented, when their lives and conversations do evidently show, that they Are not in substance that which thy seem in show.
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(20) part (DIV2)
99
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938
Therefore most rare is the feare of God to be found:
Therefore most rare is the Fear of God to be found:
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(20) part (DIV2)
99
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939
whereby it cōmeth to passe, that iustly & vpon great cause the Lord depriueth the wretched and miserable worldlings, of the Spirit of counsel and wisedome.
whereby it comes to pass, that justly & upon great cause the Lord depriveth the wretched and miserable worldlings, of the Spirit of counsel and Wisdom.
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(20) part (DIV2)
99
Image 55
940
The vse is, That wee pray vnto God to giue vs his holy & blessed spirite, that wee seeme not to feare the Lord,The use is, That we pray unto God to give us his holy & blessed Spirit, that we seem not to Fear the Lord,
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(20) part (DIV2)
100
Image 55
941
when wee are farre from it:
when we Are Far from it:
c-crq pns12 vbr av-j p-acp pn31:
(20) part (DIV2)
100
Image 55
942
but that he will sanctifie our harts with sincerity, that all hypocrisie being remoued farre from vs, we may be so directed by the same spirit in our way, that other seing our good workes, may glorifie our father which is in heauen.
but that he will sanctify our hearts with sincerity, that all hypocrisy being removed Far from us, we may be so directed by the same Spirit in our Way, that other sing our good works, may Glorify our father which is in heaven.
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(20) part (DIV2)
100
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943
And forasmuch as hypocrisie is so great and gréeuous a sinne, as that it not onely deceyueth men,
And forasmuch as hypocrisy is so great and grievous a sin, as that it not only deceiveth men,
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(20) part (DIV2)
101
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944
but so displeaseth the Lord, as hee many times (although not alwaies, nor al such persons) plagueth and punisheth them in this life,
but so displeaseth the Lord, as he many times (although not always, nor all such Persons) plagueth and Punisheth them in this life,
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(20) part (DIV2)
101
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945
but much more in that to come, who shall haue their partes with the fearfull and Adulterers, in the lake that burneth with fire and brimstone, which is the second death:
but much more in that to come, who shall have their parts with the fearful and Adulterers, in the lake that burns with fire and brimstone, which is the second death:
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(20) part (DIV2)
101
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946
I thinke it conuenient to handle this point, seing that the most are such, that they seing how odious it is in the sight of GOD, may not onely detest it,
I think it convenient to handle this point, sing that the most Are such, that they sing how odious it is in the sighed of GOD, may not only detest it,
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(20) part (DIV2)
101
Image 55
947
but also vtterly flie from it, as a most mortall and deadly enemy.
but also utterly fly from it, as a most Mortal and deadly enemy.
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(20) part (DIV2)
101
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948
Euen as the fowler, which with a painted Oxe, which is not an Oxe, but vnder the shape and likenesse thereof, lieth in waite for the poore birdes, that hee might take them and kill them:
Even as the Fowler, which with a painted Ox, which is not an Ox, but under the shape and likeness thereof, lies in wait for the poor Birds, that he might take them and kill them:
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(20) part (DIV2)
102
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949
So he, which with a counterfaited and fayned holinesse will colour and couer impietie, wicked purposes,
So he, which with a counterfeited and feigned holiness will colour and cover impiety, wicked Purposes,
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(20) part (DIV2)
102
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950
or whatsoeuer is against the will & word of God, hath not the feare of God,
or whatsoever is against the will & word of God, hath not the Fear of God,
cc r-crq vbz p-acp dt n1 cc n1 pp-f np1, vhz xx dt n1 pp-f np1,
(20) part (DIV2)
102
Image 56
951
but vnder the colour and shape of godlinesse and honesty, séeking the prayse and glory of the world, hée casteth in his head,
but under the colour and shape of godliness and honesty, seeking the praise and glory of the world, he Cast in his head,
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(20) part (DIV2)
102
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952
and worketh by degrees, the ruine, decay, & vndoing of others, that hée may compasse their goods, lands,
and works by Degrees, the ruin, decay, & undoing of Others, that he may compass their goods, Lands,
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(20) part (DIV2)
102
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953
and possessions, and gaine some honour, and dignity among men:
and possessions, and gain Some honour, and dignity among men:
cc n2, cc vvi d n1, cc n1 p-acp n2:
(20) part (DIV2)
102
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954
Such men haue a shewe of godlinesse, but, as the Apostle saith, haue denied the power thereof. Such men have a show of godliness, but, as the Apostle Says, have denied the power thereof.
d n2 vhb dt n1 pp-f n1, cc-acp, p-acp dt n1 vvz, vhb vvn dt n1 av.
(20) part (DIV2)
102
Image 56
955
And although some hypocrites will sometimes seeme to forsake their riches, and lende some to their neighbors,
And although Some Hypocrites will sometime seem to forsake their riches, and lend Some to their neighbours,
cc cs d n2 vmb av vvi pc-acp vvi po32 n2, cc vvi d p-acp po32 n2,
(20) part (DIV2)
102
Image 56
956
and bestow some vpon the poore, yet still the marke and leuell they shoote at, is to augment and encrease them.
and bestow Some upon the poor, yet still the mark and level they shoot At, is to augment and increase them.
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(20) part (DIV2)
102
Image 56
957
For euen as the swift hawke, entending to take the birde that flieth, doth not presently, For even as the swift hawk, intending to take the bird that flies, does not presently,
c-acp av c-acp dt j n1, vvg pc-acp vvi dt n1 cst vvz, vdz xx av-j,
(20) part (DIV2)
103
Image 56
958
when she seeth her, seyse vpon her, but rather at the first, with fetching a compasse, séemeth to forsake her,
when she sees her, seize upon her, but rather At the First, with fetching a compass, Seemeth to forsake her,
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(20) part (DIV2)
103
Image 56
959
but at the second or third flight, she goeth towards her with a wonderfull force, and incredible swiftnesse, to take her in the ayre, and to rend her in péeces; Right so do hypocrites:
but At the second or third flight, she Goes towards her with a wonderful force, and incredible swiftness, to take her in the air, and to rend her in Pieces; Right so do Hypocrites:
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(20) part (DIV2)
103
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960
for at the first sight they will séeme, not to regard neither thee nor thine, but to continue the riches and promotions of the world:
for At the First sighed they will seem, not to regard neither thee nor thine, but to continue the riches and promotions of the world:
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(20) part (DIV2)
103
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961
but then they come and counterfeit a simplicity, fowling for a greater matter then they presently sée,
but then they come and counterfeit a simplicity, fowling for a greater matter then they presently see,
cc-acp cs pns32 vvb cc vvi dt n1, vvg p-acp dt jc n1 cs pns32 av-j vvi,
(20) part (DIV2)
103
Image 56
962
and reaching at some greater promotion and higher dignitie, then the present time and occasion doth offer:
and reaching At Some greater promotion and higher dignity, then the present time and occasion does offer:
cc vvg p-acp d jc n1 cc jc n1, cs dt j n1 cc n1 vdz vvi:
(20) part (DIV2)
103
Image 56
963
but at the second or third flight, when all thinges aunswere their expectation, thou shalt perceiue, that with all spéede and gréedinesse they will lay hold on those things, which thou supposedst they had contemned.
but At the second or third flight, when all things answer their expectation, thou shalt perceive, that with all speed and greediness they will lay hold on those things, which thou supposedst they had contemned.
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(20) part (DIV2)
103
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964
These are doubleharted men, they haue wicked lippes, and handes that worke iniquitie; these are sinners that go two waies, and eternall woe is their reward.
These Are doubleharted men, they have wicked lips, and hands that work iniquity; these Are Sinners that go two ways, and Eternal woe is their reward.
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(20) part (DIV2)
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The hypocrite goeth two manner of waies;
The hypocrite Goes two manner of ways;
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(20) part (DIV2)
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when he laieth vp one thing close in his hart, the other he sheweth in his actions, speaketh one thing, & doth another.
when he Layeth up one thing close in his heart, the other he shows in his actions, speaks one thing, & does Another.
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Such an one was Herod, pretending a great deuotion towardes Christ, and that he would worship him,
Such an one was Herod, pretending a great devotion towards christ, and that he would worship him,
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when hée was whetting his sword to destroy him. True Christians lead their liues (although not in perfection) according to their profession,
when he was whetting his sword to destroy him. True Christians led their lives (although not in perfection) according to their profession,
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and as S. Iames saith, do shewe their faith by their workes. All hypocrites, whatsoeuer they would séeme to be, do so farre differ from true Christianitie,
and as S. James Says, do show their faith by their works. All Hypocrites, whatsoever they would seem to be, do so Far differ from true Christianity,
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as the drosse of gold differeth from the right gold it selfe.
as the dross of gold differeth from the right gold it self.
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The sixth Sermon vpon the 25. Psalme, the 13. & 14. verses.The sixth Sermon upon the 25. Psalm, the 13. & 14. Verses.
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13 His soule shall dwell at ease, & his seede shall inherite the land. The sence therof is this.
13 His soul shall dwell At ease, & his seed shall inherit the land. The sense thereof is this.
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THey that zealously, sincerely, and truly feare and worship the Lord, are not onely spiritually and eternally,
THey that zealously, sincerely, and truly Fear and worship the Lord, Are not only spiritually and eternally,
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but euen in this vale of misery, although they be subiect to many & gréeuous afflictiōs, not onely themselues,
but even in this vale of misery, although they be Subject to many & grievous afflictions, not only themselves,
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but euen their posterity after thē, for their sakes surely blessed.
but even their posterity After them, for their sakes surely blessed.
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The reason is. God in his holy word by the pen of the Apostle Paul, 1. Tim. 4.8. hath promised blessings in this life, to them that are good and godly: The wordes are:The reason is. God in his holy word by the pen of the Apostle Paul, 1. Tim. 4.8. hath promised blessings in this life, to them that Are good and godly: The words Are:
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Godlinesse is profitable to all thinges, which hath promise of the life present, and of that that is to come. Godliness is profitable to all things, which hath promise of the life present, and of that that is to come.
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True it is, they are subiect to many crosses, beare many reproches, and slaunders, they haue not worldly commodities as they desire:
True it is, they Are Subject to many Crosses, bear many Reproaches, and slanders, they have not worldly commodities as they desire:
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also whereas the wicked are merry, they mourne; the wicked flourish, and flow with wealth, they suffer pouertie;
also whereas the wicked Are merry, they mourn; the wicked flourish, and flow with wealth, they suffer poverty;
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the wicked haue their liberty, they are imprisoned; yt wicked are of the world beloued, they are hated.
the wicked have their liberty, they Are imprisoned; that wicked Are of the world Beloved, they Are hated.
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Yet notwithstanding let vs know, that so often as the Lord withdraweth these outward blessings from his childrē the members of Christ, he doth it not for a curse or punishment,
Yet notwithstanding let us know, that so often as the Lord withdraweth these outward blessings from his children the members of christ, he does it not for a curse or punishment,
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but for their good, euen to awaken them (for the most godly, as Dauid and Abraham, haue for a time fallen asléepe in the bed of securitie) that they might know,
but for their good, even to awaken them (for the most godly, as David and Abraham, have for a time fallen asleep in the Bed of security) that they might know,
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how far they are from the perfection of the feare of GOD, as the Lord requireth.
how Far they Are from the perfection of the Fear of GOD, as the Lord requires.
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In the meane time notwithstanding, so much as their louing Lord, and gracious father shall for their behoofe and benefit sée expedient for them, they do so enioy his benefits, that in respect of profane men and contemners of God, they are surely blessed, seing that in their extreame pouerty and gréeuous affliction, beyng thoroughly perswaded that the Lord is mercifully present with them, in this hauen of Consolation they rest themselues.
In the mean time notwithstanding, so much as their loving Lord, and gracious father shall for their behoof and benefit see expedient for them, they do so enjoy his benefits, that in respect of profane men and contemners of God, they Are surely blessed, sing that in their extreme poverty and grievous affliction, being thoroughly persuaded that the Lord is mercifully present with them, in this Haven of Consolation they rest themselves.
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True it is, that all the miseries both of the godly and wicked procéed from one foūtaine:
True it is, that all the misery's both of the godly and wicked proceed from one fountain:
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for both breake off ye course of Gods blessing by their sinnes:
for both break off you course of God's blessing by their Sins:
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yet notwithstanding, his fauour in this great, as it were, confusion, shineth in such sort, that the state of the Saints is farre better, who although they are not for the most parte filled with good things, they notwithstanding daily tast Gods fatherly fauour and care towardes them.
yet notwithstanding, his favour in this great, as it were, confusion, shines in such sort, that the state of the Saints is Far better, who although they Are not for the most part filled with good things, they notwithstanding daily taste God's fatherly favour and care towards them.
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In this sence I vnderstand, the soule of the godly shal dwell at ease: that is, a mediocritie doth cōtent them more, then great aboundance doth the wicked.
In this sense I understand, the soul of the godly shall dwell At ease: that is, a mediocrity does content them more, then great abundance does the wicked.
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The vse of the doctrine is. The use of the Doctrine is.
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Let vs al, seing we would be in peace and dwell at ease, and desire that our soules may enioy that which is good indéed, walke in the feare of the Lord:
Let us all, sing we would be in peace and dwell At ease, and desire that our Souls may enjoy that which is good indeed, walk in the Fear of the Lord:
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Let vs séeke peace, and ensue it. This ease and rest, that God giueth vnto his children, is of diuers sortes.
Let us seek peace, and ensue it. This ease and rest, that God gives unto his children, is of diverse sorts.
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For the faithfull haue that rest, that the holy Scriptures speake of, which is:
For the faithful have that rest, that the holy Scriptures speak of, which is:
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they leane vnto GOD, put their trust in his goodnesse, and doubt not but that he gouerneth them:
they lean unto GOD, put their trust in his Goodness, and doubt not but that he Governs them:
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hereupon they may sleepe at their ease, as the Prophet Michah saith chapter 4. verse 4. They shall sitte euery man vnder his vine,
hereupon they may sleep At their ease, as the Prophet Micah Says chapter 4. verse 4. They shall sit every man under his vine,
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and vnder his figge tree, and none shall make them afraid. Psalme. 4. verse 8. I will lay mee downe in peace, and take my rest,
and under his fig tree, and none shall make them afraid. Psalm. 4. verse 8. I will lay me down in peace, and take my rest,
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for thou, Lord, onely makest mee dwell in safetie. for thou, Lord, only Makest me dwell in safety.
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And this peace is the fruite of faith, as Paul saith to the Rom. Chap. 5. verse 1.
And this peace is the fruit of faith, as Paul Says to the Rom. Chap. 5. verse 1.
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Wée sée then, that the chiefe rest which men haue, or can enioy, is to committe themselues to Gods prouidence,
We see then, that the chief rest which men have, or can enjoy, is to commit themselves to God's providence,
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and that in respect of his fatherly care ouer them, they can say, My good gracious GOD,
and that in respect of his fatherly care over them, they can say, My good gracious GOD,
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and louing Father, I commend my soule, my bodie, lyfe, and all that I haue, vnto thy fauourable protection:
and loving Father, I commend my soul, my body, life, and all that I have, unto thy favourable protection:
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they are in thy gracious hand, order and dispose them according to thy good pleasure and will;
they Are in thy gracious hand, order and dispose them according to thy good pleasure and will;
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and I, by the assistance of thy good Spirite, purpose to walke in my vocation, to glorifie thée, to finish my course, and to kéepe the faith.
and I, by the assistance of thy good Spirit, purpose to walk in my vocation, to Glorify thee, to finish my course, and to keep the faith.
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Secondly, But besides this also, there is another rest and ease, not that which the deare Saints and children of God do enioy,
Secondly, But beside this also, there is Another rest and ease, not that which the deer Saints and children of God do enjoy,
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but a rest & quietnes, which God sometimes granteth to the wicked:
but a rest & quietness, which God sometime grants to the wicked:
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For many times the Lord spareth, and afflicteth not the wicked outwardly, although he within torment them with the biting and bitter gnawing of their consciences, as Isaiah the Prophet saith.
For many times the Lord spares, and afflicts not the wicked outwardly, although he within torment them with the biting and bitter gnawing of their Consciences, as Isaiah the Prophet Says.
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But the wicked are like the raging Sea that cannot rest, whose waters cast vp myre and dirt. But the wicked Are like the raging Sea that cannot rest, whose waters cast up mire and dirt.
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verse 21. There is no peace, saith my God, to the wicked. For although it be sayd, that their thoughts are lyke waues beating one against another,verse 21. There is no peace, Says my God, to the wicked. For although it be said, that their thoughts Are like waves beating one against Another,
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yea, and as a sinke that is filthy within, (because infidelity doth alwaies bring vnquietnes) yet notwithstanding, God casteth them into a sléepe,
yea, and as a sink that is filthy within, (Because infidelity does always bring unquietness) yet notwithstanding, God Cast them into a sleep,
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because hée punisheth them not immediatly.
Because he Punisheth them not immediately.
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So that, although that God deferreth and prolongeth the punishment of the wicked, let vs not be ouerhasty.
So that, although that God deferreth and prolongeth the punishment of the wicked, let us not be overhasty.
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For nothing is gottē by pleading against God, saying, Wherefore delayeth he the punishment of the wicked? That were as much as to trouble those, whom God for a time will haue be at rest.
For nothing is got by pleading against God, saying, Wherefore delayeth he the punishment of the wicked? That were as much as to trouble those, whom God for a time will have be At rest.
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And therefore let vs learne to submit our selues patiently to Gods will, and beware that wée runne not an head after that sort.
And Therefore let us Learn to submit our selves patiently to God's will, and beware that we run not an head After that sort.
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For it becommeth not the children of God, to make trouble, where God will haue quietnes.
For it becomes not the children of God, to make trouble, where God will have quietness.
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And therewithall let vs vnderstand, that it is to no purpose to haue bodily prosperitie,
And therewithal let us understand, that it is to no purpose to have bodily Prosperity,
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except wée haue Gods fauour with it, that the feeling thereof may make vs quiet in our harts.
except we have God's favour with it, that the feeling thereof may make us quiet in our hearts.
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Againe, if we haue not this quietnes, let vs pray to God to giue it vs. For it is he onely that can giue it vs. For if,
Again, if we have not this quietness, let us pray to God to give it us For it is he only that can give it us For if,
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as Isaiah saith in the person of God, I forme the light, and create darknesse, I make peace, and make euill:
as Isaiah Says in the person of God, I Form the Light, and create darkness, I make peace, and make evil:
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that is, if peace and warre be in his handes, and that in this vale of misery he can and will giue trouble and ease,
that is, if peace and war be in his hands, and that in this vale of misery he can and will give trouble and ease,
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when it séemeth good to his heauenly wisedome, much more hath he the spirituall rest, which is farre greater and excellenter.
when it Seemeth good to his heavenly Wisdom, much more hath he the spiritual rest, which is Far greater and Excellenter.
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Then let vs consider, that it lieth not in vs, to quiet our selues when wée are in trouble,
Then let us Consider, that it lies not in us, to quiet our selves when we Are in trouble,
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but we must resort vnto God:
but we must resort unto God:
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for it is a singular and inestimable treasure that commeth from him, to hold vs so in quiet,
for it is a singular and inestimable treasure that comes from him, to hold us so in quiet,
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as wee may alwaies in the middest of the turmoiles of this world, abide still vpon our feete;
as we may always in the midst of the turmoils of this world, abide still upon our feet;
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and that being tossed, as it were, with great stormes and tempests, yet neuerthelesse we haue our anchor still fastened in him to hold fast our owne.
and that being tossed, as it were, with great storms and tempests, yet nevertheless we have our anchor still fastened in him to hold fast our own.
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This is a singular priuiledge which God giueth his children.
This is a singular privilege which God gives his children.
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Now therefore, are wee in pouertie? haue we anguish, trouble and perplexitie? Let vs frame our selues to take hold of this settled quietnesse, seing the Lord giueth it to vs his deare children, that it might, to our comfort, abide within vs.
Now Therefore, Are we in poverty? have we anguish, trouble and perplexity? Let us frame our selves to take hold of this settled quietness, sing the Lord gives it to us his deer children, that it might, to our Comfort, abide within us
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True it is, that wee must alwaies séeke the meanes that God offereth vs, to keepe vs to it,
True it is, that we must always seek the means that God Offereth us, to keep us to it,
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and to endeuour to attaine it;
and to endeavour to attain it;
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but howsoeuer it be, let vs be fully resolued of this, that it is God onely that giueth it,
but howsoever it be, let us be Fully resolved of this, that it is God only that gives it,
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and deliuereth vs from all vnquietnesse.
and Delivereth us from all unquietness.
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Therefore let vs not storme, nor frette against the Lord, although it please him to turmoile vs:
Therefore let us not storm, nor fret against the Lord, although it please him to turmoil us:
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For we are not taught in the word, that God will so handle vs in this world, that wée shall not be tossed to and fro; wée haue no such promise:
For we Are not taught in the word, that God will so handle us in this world, that we shall not be tossed to and from; we have no such promise:
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yet let vs cleaue vnto God, and cast our anchor on him: so shall wée not bée ouercome of temptations, although they be many and greeuous.
yet let us cleave unto God, and cast our anchor on him: so shall we not been overcome of temptations, although they be many and grievous.
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And his seede shall inherite the land. 2. Doct. Gods fauour and mercy extend vnto the children of the faithfull; And his seed shall inherit the land. 2. Doct. God's favour and mercy extend unto the children of the faithful;
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both while they liue, and after their decease.
both while they live, and After their decease.
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The reason is: If the wicked fare the better for the godlies sake, how much more shall the children of the godly, walking in their fathers steppes, fare the better in inheriting the land? And there is no certainer inheritance, wherin our children may succéed vs,The reason is: If the wicked fare the better for the Godlies sake, how much more shall the children of the godly, walking in their Father's steps, fare the better in inheriting the land? And there is no certainer inheritance, wherein our children may succeed us,
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then when GOD with vs, receyuing them into his fatherly fauour, doth make them partakers with vs of his blessings.
then when GOD with us, receiving them into his fatherly favour, does make them partakers with us of his blessings.
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The vse of this Doctrine is: The use of this Doctrine is:
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That as wée tender our ofspring, so to be the more carefull to walke in the feare of the Lord.
That as we tender our offspring, so to be the more careful to walk in the Fear of the Lord.
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Psal. 25.14. The secrete of the Lord is reuealed to them that feare him, & his couenant to giue them vnderstanding. The sence thereof is: Psalm 25.14. The secret of the Lord is revealed to them that Fear him, & his Covenant to give them understanding. The sense thereof is:
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ALthough secrete, hidde, vnknowen, & aboue the reach & capacity of mans braine, is the holy couenant of the most high and mighty God,
ALthough secret, hid, unknown, & above the reach & capacity of men brain, is the holy Covenant of the most high and mighty God,
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yet whosoeuer, in the feare of the Lord, that is, in humble sort by prayer to his Maiestie, séeke to know it, shal, by the directiō of Gods holy Spirite, attaine to that high & heauēly wisdome, which for their saluation in the sacred Scriptures is there recorded.
yet whosoever, in the Fear of the Lord, that is, in humble sort by prayer to his Majesty, seek to know it, shall, by the direction of God's holy Spirit, attain to that high & heavenly Wisdom, which for their salvation in the sacred Scriptures is there recorded.
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The reason is: God hath disappointed no man of the knowledge thereof, that hath sincerely sought it.The reason is: God hath disappointed no man of the knowledge thereof, that hath sincerely sought it.
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By the word Secrete, the Prophet vnderstādeth the excellency of Doctrine, which is contained in the holy law of God.
By the word Secret, the Prophet understands the excellency of Doctrine, which is contained in the holy law of God.
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Howsoeuer prophane mē, by their lofty pride despise Moses & the prophets, yet ye faithfull acknowledge, yt in the Doctrine therof, the secrets of the kingdome of heauen are therby opened, which farre excéedingly excell mans wisedome.
Howsoever profane men, by their lofty pride despise Moses & the Prophets, yet you faithful acknowledge, that in the Doctrine thereof, the secrets of the Kingdom of heaven Are thereby opened, which Far exceedingly excel men Wisdom.
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The first vse is, That in reading the Law of God, and the sacred Scriptures, we be of a modest and humble Spirite, that in trusting to our weake wits and diligence, we take héed we attempt not to breake in the secrete mysteries thereof;The First use is, That in reading the Law of God, and the sacred Scriptures, we be of a modest and humble Spirit, that in trusting to our weak wits and diligence, we take heed we attempt not to break in the secret Mysteres thereof;
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the knowledge whereof is the singular gift of God, as Dauid in the 111. Ps. verse 10. saith, The beginning of wisedome is the feare of the Lord, all they that obserue them, haue good vnderstanding, his prayse endureth for euer.
the knowledge whereof is the singular gift of God, as David in the 111. Ps. verse 10. Says, The beginning of Wisdom is the Fear of the Lord, all they that observe them, have good understanding, his praise Endureth for ever.
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The second vse is: That forasmuch as the Lord our God, of his great mercy, not of merite, giueth his Spirite to many that are not teachers,The second use is: That forasmuch as the Lord our God, of his great mercy, not of merit, gives his Spirit to many that Are not Teachers,
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as to them that instruct the Church;
as to them that instruct the Church;
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that therefore being endued with the Spirite of truth, & hauing the feare of God, humility, the desire to beléeue,
that Therefore being endued with the Spirit of truth, & having the Fear of God, humility, the desire to believe,
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and to liue according to the prescript rules which in the sacred scriptures are cōtained, he will giue vnderstanding to them,
and to live according to the prescript rules which in the sacred Scriptures Are contained, he will give understanding to them,
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and open the secrete mysteries thereof vnto them.
and open the secret Mysteres thereof unto them.
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And therefore, most iniurious to the common people is the Edict of the Pope and his followers, which prohibite the reading of them vnto the people.
And Therefore, most injurious to the Common people is the Edict of the Pope and his followers, which prohibit the reading of them unto the people.
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They hold, that the Scriptures are most hard, difficult & obscure.
They hold, that the Scriptures Are most hard, difficult & Obscure.
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They do not onely affirme, that some things are so, but that all are hard, doubtfull,
They do not only affirm, that Some things Are so, but that all Are hard, doubtful,
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and vncertaine, and compare thē therfore to a leaden rule, which may be turned euery way, Petrus a Soto. And to a nose of waxe, Lindan a Papist, ex Tilmanno, de verbo Dei, error. 5.
and uncertain, and compare them Therefore to a leaden Rule, which may be turned every Way, Peter a Soto. And to a nose of wax, Lindan a Papist, ex Tilmanno, de verbo Dei, error. 5.
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Our Rhemistes affirme, that it is all one to affirme in a writer some things to be hard,
Our Rheumatics affirm, that it is all one to affirm in a writer Some things to be hard,
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& the writer to bee hard.
& the writer to be hard.
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So they conclude, that the sacred Scriptures are, both in respect of the matter & manner, very hard,
So they conclude, that the sacred Scriptures Are, both in respect of the matter & manner, very hard,
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and therfore daungerous for the ignorant to read them.
and Therefore dangerous for the ignorant to read them.
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Rhem, annot. 2. Pet. 3. verse 16. they obiect that place, whereas the Apostle saith, speaking of S. Pauls Epistles, that many things therein cōteined, are hard: Rhem, Annot. 2. Pet. 3. verse 16. they Object that place, whereas the Apostle Says, speaking of S. Paul's Epistles, that many things therein contained, Are hard:
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Therfore the Epistles of S. Paul are hard, & so the Scriptures. B. R. We answere:
Therefore the Epistles of S. Paul Are hard, & so the Scriptures. B. R. We answer:
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First, he saith not, that Pauls Epistles are hard, but many things he entreateth of. Secondly, they are hard, not to all but to the vnstable, who do peruert them.
First, he Says not, that Paul's Epistles Are hard, but many things he entreateth of. Secondly, they Are hard, not to all but to the unstable, who do pervert them.
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Thirdly, we denie not, but that some places in the Scriptures are obscure, & haue néede of interpretation:
Thirdly, we deny not, but that Some places in the Scriptures Are Obscure, & have need of Interpretation:
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but it followeth not, that therefore the whole Scriptures are obscure, and because of some hard places, that the people should be forbidden the reading of all.
but it follows not, that Therefore the Whole Scriptures Are Obscure, and Because of Some hard places, that the people should be forbidden the reading of all.
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2. Obiect. The scriptures are obscure, both in respect of matter and manner.2. Object. The Scriptures Are Obscure, both in respect of matter and manner.
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First, the matter is high & mysticall, as of the Trinity, of the incarnation of the word, of ye nature of Angels, & such like. We answere.
First, the matter is high & mystical, as of the Trinity, of the incarnation of the word, of the nature of Angels, & such like. We answer.
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These mysteries may be said to be obscure two waies. First, in their own nature:
These Mysteres may be said to be Obscure two ways. First, in their own nature:
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so are they hard in deed, for by humane reason wee cannot attaine to the depth of them. Secondly, in respect of vs;
so Are they hard in deed, for by humane reason we cannot attain to the depth of them. Secondly, in respect of us;
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so must they needs be obscure, if men be not contented with the knowledge in the word, but curiously search further. Luther, therefore doth aptly distinguish.
so must they needs be Obscure, if men be not contented with the knowledge in the word, but curiously search further. Luther, Therefore does aptly distinguish.
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Res Dei, saith hee, the thinges of GOD are obscure, the depth of his mysteries cannot bee comprehended of vs:Rest Dei, Says he, the things of GOD Are Obscure, the depth of his Mysteres cannot be comprehended of us:
fw-la fw-la, vvz pns31, dt n2 pp-f np1 vbr j, dt n1 pp-f po31 n2 vmbx vbi vvn pp-f pno12:
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but Res Scripturae, the things that are opened in the Scriptures, are plaine, if wee will content our selues with that knowledge.
but Rest Scriptures, the things that Are opened in the Scriptures, Are plain, if we will content our selves with that knowledge.
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Secondly, Bellar. saith, The maner of handling is hard and obscure: there are many Tropes, Metaphors, Allegories, & Hebraismes, which cānot easily be vnderstood. We answer.
Secondly, Bellar Says, The manner of handling is hard and Obscure: there Are many Tropes, Metaphors, Allegories, & Hebraisms, which cannot Easily be understood. We answer.
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First, many of these are rather ornaments of the Scriptures, as Tropes, and Metaphores, then impedimentes to the Reader.
First, many of these Are rather Ornament of the Scriptures, as Tropes, and Metaphors, then impediments to the Reader.
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Secondly, although the phrase of the Scripture may séeme hard at the first, yet by further traueile therein, it may become easie and plaine:
Secondly, although the phrase of the Scripture may seem hard At the First, yet by further travel therein, it may become easy and plain:
ord, cs dt n1 pp-f dt n1 vmb vvi av-j p-acp dt ord, av p-acp jc vvi av, pn31 vmb vvi j cc j:
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for all thinges are not at the first vnderstood.
for all things Are not At the First understood.
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Thirdly, wée denie not, but that some places are obscure and had néed to be opened.
Thirdly, we deny not, but that Some places Are Obscure and had need to be opened.
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3. Obiection. If the Scriptures were not hard, what néed so many Commentaries and expositions? R. B. We answer.3. Objection. If the Scriptures were not hard, what need so many Commentaries and expositions? R. B. We answer.
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First, so many Commētaries as are extant, are not requisite, some may be spared. Secondly, Expositions are néedfull for the vnderstanding of darke places:
First, so many Commentaries as Are extant, Are not requisite, Some may be spared. Secondly, Expositions Are needful for the understanding of dark places:
ord, av d n2 c-acp vbr j, vbr xx j, d vmb vbi vvn. ord, n2 vbr j p-acp dt n1 pp-f j n2:
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but many thinges are playne enough without expositions, and may be vnderstood of the simple.
but many things Are plain enough without expositions, and may be understood of the simple.
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We hold not, that the Scripture is euery where so plaine and euident, that it néed no Interpretation,
We hold not, that the Scripture is every where so plain and evident, that it need no Interpretation,
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as our aduersaries do slaunder vs:
as our Adversaries do slander us:
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& therefore herein they fight with their owne shadow, B. l. 3. de Verbo Cap. 1. We confesse, that the Lord in the Scriptures hath tempered hard things and easie together, that wee might be exercised in the Scriptures,
& Therefore herein they fight with their own shadow, B. l. 3. de Verbo Cap. 1. We confess, that the Lord in the Scriptures hath tempered hard things and easy together, that we might be exercised in the Scriptures,
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& might knock by prayer, and study for the opening of the sence;
& might knock by prayer, and study for the opening of the sense;
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and that there might be order kept in the Church, some to be teachers and expoūders, and some to be hearers:
and that there might be order kept in the Church, Some to be Teachers and expounders, and Some to be hearers:
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by which teachers and expounders, through their diligent search and trauell, the harder places may be opened to the people.
by which Teachers and expounders, through their diligent search and travel, the harder places may be opened to the people.
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But this wee affirme against our aduersaries.
But this we affirm against our Adversaries.
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First, that al points of faith necessary to saluation, are plainly setforth in the holy Scriptures.
First, that all points of faith necessary to salvation, Are plainly setforth in the holy Scriptures.
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Secondly, that they may with great profite be read of the simple and vnlearned, notwithstanding the hardnesse of some places, which in time also vsing the meanes, they come to the vnderstanding thereof.
Secondly, that they may with great profit be read of the simple and unlearned, notwithstanding the hardness of Some places, which in time also using the means, they come to the understanding thereof.
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1. Arg. First, our iudgements are euidently approued by the Scriptures, Deut. 30.11. For this commaundement which I commaund thee, is not hid from thee, neither is it farre of. 1. Argument First, our Judgments Are evidently approved by the Scriptures, Deuteronomy 30.11. For this Commandment which I command thee, is not hid from thee, neither is it Far of.
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verse 12. It is not in heauen, that thou shouldest say, Who shall goe vp for vs to heauen,
verse 12. It is not in heaven, that thou Shouldst say, Who shall go up for us to heaven,
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and bring it vs, and cause vs to heare it, that we may do it? verse 13. Neither is it beyond the sea, that thou shouldest say, Who shall goe ouer the sea for vs,
and bring it us, and cause us to hear it, that we may do it? verse 13. Neither is it beyond the sea, that thou Shouldst say, Who shall go over the sea for us,
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and bring it vs, and cause vs to heare it, that we may do it? verse 14. But the word is very neree vnto thee,
and bring it us, and cause us to hear it, that we may do it? verse 14. But the word is very neree unto thee,
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euen in thy mouth and in thine hart to do it. Therefore the Scriptures are plaine.even in thy Mouth and in thine heart to do it. Therefore the Scriptures Are plain.
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Vnto this Argument, first it is aunswered, that it is meant onely of the Decalogue or 10. Commaundements, that they are easie, not of the whole Scriptures.
Unto this Argument, First it is answered, that it is meant only of the Decalogue or 10. commandments, that they Are easy, not of the Whole Scriptures.
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Replication. As though, if the Commaundements be easie, the rest of the Scriptures be not likewise:Replication. As though, if the commandments be easy, the rest of the Scriptures be not likewise:
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as the Prophets and historicall Bookes, being but Commentaries and expositions of the Decalogue. S. Paul Rom. 10.6. vnderstandeth this place of the whole doctrine of faith.
as the prophets and historical Books, being but Commentaries and expositions of the Decalogue. S. Paul Rom. 10.6. understandeth this place of the Whole Doctrine of faith.
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Againe the prophet Dauid saith, Thy word is a lanterne to my feete, & a light to my path.
Again the Prophet David Says, Thy word is a lantern to my feet, & a Light to my path.
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Which is not to bée vnderstood onely of the commaundements, and precepts in the Scriptures, but of the whole word of GOD, as Augustine expoundeth it.
Which is not to been understood only of the Commandments, and Precepts in the Scriptures, but of the Whole word of GOD, as Augustine expoundeth it.
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Quod ait, Lucernae pedibus verbum tuum, verbum est, quod Scripturis omnibus sanctis continetur. Quod ait, Lucernae pedibus verbum tuum, verbum est, quod Scriptures omnibus sanctis continetur.
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Where hée saith, Thy word is a lanterne to my féete, hée vnderstandeth the word of God, which is contained in all the holy Scriptures.
Where he Says, Thy word is a lantern to my feet, he understandeth the word of God, which is contained in all the holy Scriptures.
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The 2. Argument. 2. Cor. 4.3. If our Gospell be then hidde, it is hidden to thē that are lost. The 2. Argument. 2. Cor. 4.3. If our Gospel be then hid, it is hidden to them that Are lost.
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Therefore the Scriptures are plaine to the faithful. Bellar. answereth, S. Paul speaketh of the knowledge of Christ, not of the Scriptures.
Therefore the Scriptures Are plain to the faithful. Bellar Answers, S. Paul speaks of the knowledge of christ, not of the Scriptures.
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Replie. First, it is manifest out of the next verse (being the 4. whereas the Apostle saith, In whom the God of this world hath blinded the mindes, that is, of ye Infidels, that the light of the glorious Gospel of Christ, which is the image of God, should not shine vnto them ) that S. Paul speaketh of that Gospell, which he preached to the Corinthians, which is the same he wrote vnto them.Reply. First, it is manifest out of the next verse (being the 4. whereas the Apostle Says, In whom the God of this world hath blinded the minds, that is, of the Infidels, that the Light of the glorious Gospel of christ, which is the image of God, should not shine unto them) that S. Paul speaks of that Gospel, which he preached to the Corinthians, which is the same he wrote unto them.
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Wherfore, if the Gospel preached, were easie and plaine, why is not the Gospell written by him, I meane, the doctrine of faith, beyng the same which hee preached?
Wherefore, if the Gospel preached, were easy and plain, why is not the Gospel written by him, I mean, the Doctrine of faith, being the same which he preached?
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Secondly, if they graunt, (as by this answere it appeareth they do) wee aske no more:
Secondly, if they grant, (as by this answer it appears they do) we ask no more:
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for this is that which wee say, that the Doctrine of faith & saluation, is plainly expressed in the sacred scripture.
for this is that which we say, that the Doctrine of faith & salvation, is plainly expressed in the sacred scripture.
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3. Arg. This is ye differēce betwéene the new testament & the old:3. Argument This is the difference between the new Testament & the old:
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The old is compared to a clasped booke, Is. 29.11. The new, to a booke opened, Apoc. 5.1. & 6.1. The knowledge of Christiās far exceedeth the knowledge of the Iewes:
The old is compared to a clasped book, Is. 29.11. The new, to a book opened, Apocalypse 5.1. & 6.1. The knowledge of Christiās Far exceeds the knowledge of the Iewes:
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it was lawfull for them to read the Scriptures, much more for vs Christians.
it was lawful for them to read the Scriptures, much more for us Christians.
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Bellar. answereth, that our knowledge is greater then theirs, not in all Scriptures, but in the mysteries of our Redemption onely.Bellar Answers, that our knowledge is greater then theirs, not in all Scriptures, but in the Mysteres of our Redemption only.
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Our Replie is, This is all wée desire:Our Reply is, This is all we desire:
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for if the mystery of saluation & redemption, be plainly opened in the Scripture, why should not the people be admitted to the reading of the word, to be confirmed in the knowledge of their redemption?
for if the mystery of salvation & redemption, be plainly opened in the Scripture, why should not the people be admitted to the reading of the word, to be confirmed in the knowledge of their redemption?
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I conclude therefore this point, with the sayings of our sauiour Christ, Iohn 5. Search the Scriptures:
I conclude Therefore this point, with the sayings of our Saviour christ, John 5. Search the Scriptures:
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for in them you thinke to haue eternall life, and they do testifie of mee. for in them you think to have Eternal life, and they do testify of me.
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Likewise S. Paul to the Colossians 3.16. Let the woord of Christ dwell in you plenteously, in all wisedome.
Likewise S. Paul to the colossians 3.16. Let the word of christ dwell in you plenteously, in all Wisdom.
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The seuenth Sermon vpon the 25. Psalme, the 15, and 16. verses.The Seventh Sermon upon the 25. Psalm, the 15, and 16. Verses.
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15 Mine eyes are euer towardes the Lord: for he will bring my feete out of the net. The sence thereof is.
15 Mine eyes Are ever towards the Lord: for he will bring my feet out of the net. The sense thereof is.
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FOrasmuch as the Lord, of his great mercy hath promised, neuer to leaue them destitute of his assistance, which fearing & alwaies trusting in him, are in great afflictions, perils and daungers:
FOrasmuch as the Lord, of his great mercy hath promised, never to leave them destitute of his assistance, which fearing & always trusting in him, Are in great afflictions, perils and dangers:
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I therfore, not in prosperitie onely, but in aduersitie also, euen at all times, lift vp the eies of mine heart and affections, by faith & sure confidence towards him, seing it is he onely,
I Therefore, not in Prosperity only, but in adversity also, even At all times, lift up the eyes of mine heart and affections, by faith & sure confidence towards him, sing it is he only,
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and none other, that either can, or wil deliuer mée out of the net of troubles.
and none other, that either can, or will deliver me out of the net of Troubles.
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1. Doct. Afflictions and troubles are alwaies incident to the deare Saints & Church of Christ.1. Doct. Afflictions and Troubles Are always incident to the deer Saints & Church of christ.
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2. Tim. 3.12. All that will liue godly in Christ, must suffer persecution. Examples:2. Tim. 3.12. All that will live godly in christ, must suffer persecution. Examples:
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Abel, Ioseph, the Israelites in Egipt, and in the captiuity seuentie yéeres, the Prophets, Christ, his Apostles, Christians and Martyrs in the Primitiue time, and also of late yéeres.
Abel, Ioseph, the Israelites in Egypt, and in the captivity seuentie Years, the prophets, christ, his Apostles, Christians and Martyrs in the Primitive time, and also of late Years.
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The causes therof mouing God thereunto, are: First, that he might daily declare himself the disposer & gouernour of al things.
The Causes thereof moving God thereunto, Are: First, that he might daily declare himself the disposer & governor of all things.
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The Lord maketh poore, and maketh rich, bringeth low, and exalteth. The Lord makes poor, and makes rich, brings low, and Exalteth.
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Secōdly, to take from vs (that do naturally settle our affections on the earth) all occasion of promising our selues prosperity in this life.
Secōdly, to take from us (that do naturally settle our affections on the earth) all occasion of promising our selves Prosperity in this life.
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The vse is: First, to prepare our selues to all conditions, whether the Lord send prosperitie or aduersitie, health or sicknesse, according to the example of the Apostle Paul, who saith, I haue learned, in whatsoeuer state I am, to bee content. The use is: First, to prepare our selves to all conditions, whither the Lord send Prosperity or adversity, health or sickness, according to the Exampl of the Apostle Paul, who Says, I have learned, in whatsoever state I am, to be content.
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verse 12. And I can be abased, & I can abound, euery where in all things I am instructed, both to be ful,
verse 12. And I can be abased, & I can abound, every where in all things I am instructed, both to be full,
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and to be hungry, and to abound, and to haue want. and to be hungry, and to abound, and to have want.
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For otherwise it is certaine, that affliction comming vpon vs, wil be most gréeuous and intolerable.
For otherwise it is certain, that affliction coming upon us, will be most grievous and intolerable.
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Secondly, to teach vs, to settle our affections vpon heauen, & the thinges that lead thither, which is a most certain anchor-hold,
Secondly, to teach us, to settle our affections upon heaven, & the things that led thither, which is a most certain Anchorhold,
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and wil neuer faile vs, as this world will doe in the most excellent things thereof.
and will never fail us, as this world will do in the most excellent things thereof.
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And forasmuch as no Doctrine in the sacred Scriptures, is in my iudgement more necessary then this, concerning the vse and benefites of afflictions, I purpose, by Gods assistance, the longer to persist herein.
And forasmuch as no Doctrine in the sacred Scriptures, is in my judgement more necessary then this, Concerning the use and benefits of afflictions, I purpose, by God's assistance, the longer to persist herein.
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Euen as the man that hath a sonne, which is in good and perfect health, and a seruant that is excéeding sicke, dealeth more roughly and seuerely with his Sonne,
Even as the man that hath a son, which is in good and perfect health, and a servant that is exceeding sick, deals more roughly and severely with his Son,
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then with his seruant, not because hée loueth his seruant more then his Sonne;
then with his servant, not Because he loves his servant more then his Son;
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but because hee would restore his sicke seruaunt to his former health, but his Sonne whom hee loueth most déerely hée reprooueth, checketh, taunteth, and correcteth:
but Because he would restore his sick servant to his former health, but his Son whom he loves most dearly he Reproveth, checketh, taunteth, and Correcteth:
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Euen so our good gracious GOD and louing father, sometimes afflicteth his deere children, whom he tenderly loueth,
Even so our good gracious GOD and loving father, sometime afflicts his deer children, whom he tenderly loves,
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and suffereth thē to be exercised with wéepings, wailings, and want, with sighes and sorowfull sobbes, with hunger and cold, with nakednes and want of harbor, with heauinesse of heart,
and suffers them to be exercised with weepings, wailings, and want, with sighs and sorrowful sobs, with hunger and cold, with nakedness and want of harbour, with heaviness of heart,
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and vexation of spirite, with sicknes of body, and restraint of liberty, and with a thousand other calamities and cares;
and vexation of Spirit, with sickness of body, and restraint of liberty, and with a thousand other calamities and Cares;
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1141
and in the meane time suffereth the wicked and vngodly ones of the world to want nothing, he giueth them health, wealth and libertie, worldly honour,
and in the mean time suffers the wicked and ungodly ones of the world to want nothing, he gives them health, wealth and liberty, worldly honour,
cc p-acp dt j n1 vvz dt j cc j pi2 pp-f dt n1 pc-acp vvi pix, pns31 vvz pno32 n1, n1 cc n1, j n1,
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and dignitie, and what not? meaning and purposing by these means (if the fault bee not in themselues) to bring them to know, feare, honor,
and dignity, and what not? meaning and purposing by these means (if the fault be not in themselves) to bring them to know, Fear, honour,
cc n1, cc q-crq xx? n1 cc vvg p-acp d n2 (cs dt n1 vbb xx p-acp px32) pc-acp vvi pno32 pc-acp vvi, vvb, n1,
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and serue him, by whose prouidence and appointment they haue and do enioy all those good blessings,
and serve him, by whose providence and appointment they have and do enjoy all those good blessings,
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and so be cured and healed of the sores and sicknesse of their soules.
and so be cured and healed of the sores and sickness of their Souls.
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1145
As the skilfull Gemmarie, and cunning Lapidarie, doth willingly suffer the Indian Diamond or Adamant, to be smitten with great and waighty blowes, As the skilful Gemmary, and cunning Lapidary, does willingly suffer the Indian Diamond or Adamant, to be smitten with great and weighty blows,
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because he knoweth well, that the hammer and Anuile will sooner be brused, then the Diamond or Adamant will be broken:
Because he Knoweth well, that the hammer and Anuile will sooner be Bruised, then the Diamond or Adamant will be broken:
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so our most wise God, yea, wisedome it selfe, suffereth men of excellent vertues, of vnquenchable charity,
so our most wise God, yea, Wisdom it self, suffers men of excellent Virtues, of unquenchable charity,
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and inuincible constancy, as Dauid, to fall into diuers temptations, & to be plunged deepe into manifold miseries,
and invincible constancy, as David, to fallen into diverse temptations, & to be plunged deep into manifold misery's,
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because he will haue their inward graces to shewe foorth, and so shine before men, that they seing the constancy of his Saincts, may glorifie God which is in heauen:
Because he will have their inward graces to show forth, and so shine before men, that they sing the constancy of his Saints, may Glorify God which is in heaven:
c-acp pns31 vmb vhi po32 j n2 pc-acp vvi av, cc av vvb a-acp n2, cst pns32 vvg dt n1 pp-f po31 n2, vmb vvi np1 r-crq vbz p-acp n1:
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For he is sure that they are cōstant, & that nothing can separate them from the loue of God. Ioseph was imprisoned in Egypt: Ieremy in Iudea:
For he is sure that they Are constant, & that nothing can separate them from the love of God. Ioseph was imprisoned in Egypt: Ieremy in Iudea:
c-acp pns31 vbz j cst pns32 vbr j, cc cst pix vmb vvi pno32 p-acp dt n1 pp-f np1. np1 vbds vvn p-acp np1: np1 p-acp np1:
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Ezechiel in Chaldea, and Iohn Baptist in Israel by wicked Herode: and yet all these & infinite others did neuer shrinke from God:
Ezechiel in Chaldea, and John Baptist in Israel by wicked Herod: and yet all these & infinite Others did never shrink from God:
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but as they liued in him, so they died in him, and are exalted vp on high,
but as they lived in him, so they died in him, and Are exalted up on high,
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and shall dwell in his tabernacle, & rest in the hill of his holines for euer.
and shall dwell in his tabernacle, & rest in the hill of his holiness for ever.
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And euen so, if wee wil be as they were, we shall be as they are.
And even so, if we will be as they were, we shall be as they Are.
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True it is, that God being iust, doth neuer afflict vs vniustly:
True it is, that God being just, does never afflict us unjustly:
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which thing we ought alwaies to thinke & confesse, to humble our selues and glorifie God.
which thing we ought always to think & confess, to humble our selves and Glorify God.
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Neuerthelesse, God doth not alwaies take occasion of our sinnes to punish vs, but oftentimes he sheweth this fauour to his children, to dispose it for their benefite.
Nevertheless, God does not always take occasion of our Sins to Punish us, but oftentimes he shows this favour to his children, to dispose it for their benefit.
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Mine eies are euer towards the Lord: for hee will bring my feete out of the nette. Mine eyes Are ever towards the Lord: for he will bring my feet out of the net.
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2. Doct. The continuall lifting vp of Dauids eies to the Lord, teacheth this Doctrine;2. Doct. The continual lifting up of David eyes to the Lord, Teaches this Doctrine;
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whosoeuer will pray aright, that the Lord might accept them, must lift vp continually their affections to the Lord:
whosoever will pray aright, that the Lord might accept them, must lift up continually their affections to the Lord:
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for by the eye, which of the sences is the sharpest, and draweth the whole man to himselfe, he meaneth all the affections of man.
for by the eye, which of the Senses is the Sharpest, and draws the Whole man to himself, he means all the affections of man.
c-acp p-acp dt n1, r-crq pp-f dt n2 vbz dt js, cc vvz dt j-jn n1 p-acp px31, pns31 vvz d dt n2 pp-f n1.
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The Prophet, no doubt also, by the eyes meaneth his corporall eies, which, as by an instrument, did draw vp his affections to the Lord.
The Prophet, no doubt also, by the eyes means his corporal eyes, which, as by an Instrument, did draw up his affections to the Lord.
dt n1, dx n1 av, p-acp dt n2 vvz po31 j n2, r-crq, c-acp p-acp dt n1, vdd vvi a-acp po31 n2 p-acp dt n1.
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The reason is: All good things whatsoeuer wée haue, GOD is the author thereof, of whom, in lifting vp our harts, we desire the same.The reason is: All good things whatsoever we have, GOD is the author thereof, of whom, in lifting up our hearts, we desire the same.
dt n1 vbz: d j n2 r-crq pns12 vhb, np1 vbz dt n1 av, pp-f ro-crq, p-acp vvg a-acp po12 n2, pns12 vvb dt d.
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Example of lifting vp of the eies in prayer, is our Lord and sauiour Iesus Christ, both whē he prayed with thanksgiuing to his Father,
Exampl of lifting up of the eyes in prayer, is our Lord and Saviour Iesus christ, both when he prayed with thanksgiving to his Father,
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when hée raised vp Lazarus from death, who foure daies lay buried in his graue;
when he raised up Lazarus from death, who foure days lay buried in his graven;
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as also when he prayed to his father, not onely for his Disciples, but for all that shall beleeue in him, Iohn 11.41. and Iohn 17.1. Therefore they tooke away the stone, where he was laid that was dead:
as also when he prayed to his father, not only for his Disciples, but for all that shall believe in him, John 11.41. and John 17.1. Therefore they took away the stone, where he was laid that was dead:
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and Iesus lifted vp his eies and said, Father, I thanke thee, that thou hast heard mee. and Iesus lifted up his eyes and said, Father, I thank thee, that thou hast herd me.
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This is a token of a mind well framed to praier:
This is a token of a mind well framed to prayer:
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for to the end a mā may rightly call vpon GOD, he must be ioyned with him, which cannot bée,
for to the end a man may rightly call upon GOD, he must be joined with him, which cannot been,
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vnlesse being lifted vp aboue the earth, he ascend vp aboue the heauens.
unless being lifted up above the earth, he ascend up above the heavens.
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This is not done with the eye onely, seeing that hypocrites, who are drowned in the déepe filth and dregges of their flesh, séeme with their sterne countenance to draw heauen vnto them:
This is not done with the eye only, seeing that Hypocrites, who Are drowned in the deep filth and dregs of their Flesh, seem with their stern countenance to draw heaven unto them:
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but the children of GOD must sincerely perfourme that, which hypocrites do but faine.
but the children of GOD must sincerely perform that, which Hypocrites do but feign.
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Neyther yet must hee that lifteth vp his eyes towardes Heauen, there include GOD in his cogitation, who is euery where, and filleth heauen and earth.
Neither yet must he that lifts up his eyes towards Heaven, there include GOD in his cogitation, who is every where, and fills heaven and earth.
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But because mens mindes can neither escape from, nor acquit themselues of grosse inuentions, but when they be lifted vp aboue the world, the sacred Scripture called vs thither,
But Because men's minds can neither escape from, nor acquit themselves of gross Inventions, but when they be lifted up above the world, the sacred Scripture called us thither,
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and testifieth, that heauen is Gods seat.
and Testifieth, that heaven is God's seat.
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As touching the lifting vp of eies, it is no continuall ceremonie which lawfull Praier cannot want:
As touching the lifting up of eyes, it is no continual ceremony which lawful Prayer cannot want:
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For the Publican, that praieth with his countenance towardes the earth, doth neuerthelesse pearce the heauens with his faith.
For the Publican, that Prayeth with his countenance towards the earth, does nevertheless pierce the heavens with his faith.
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Yet that is a profitable exercise, whereby men awake, and stirre vp themselues to séeke the Lord;
Yet that is a profitable exercise, whereby men awake, and stir up themselves to seek the Lord;
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yea, the feruentnesse of prayer doth so affect and moue the body sometimes, that besides meditation, it doth willingly folow the mind.
yea, the ferventness of prayer does so affect and move the body sometime, that beside meditation, it does willingly follow the mind.
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Certainly it is without all doubt, that when Christ and Dauid lifted vp their eyes towards heauen, they were caried thither with singular vehemency.
Certainly it is without all doubt, that when christ and David lifted up their eyes towards heaven, they were carried thither with singular vehemency.
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The vse is, that in our prayer, we lifting vp our eies to the Lord, should not doe it,The use is, that in our prayer, we lifting up our eyes to the Lord, should not do it,
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as the hypocrites, without the affections of our minds:
as the Hypocrites, without the affections of our minds:
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but that both the eyes and the affections of our minds, being lifted vp to him together, we may be assured that he will heare vs. If we bée in daungers, he will deliuer vs;
but that both the eyes and the affections of our minds, being lifted up to him together, we may be assured that he will hear us If we been in dangers, he will deliver us;
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if in pouerty, he will relieue vs; if in sicknes, he will cure vs;
if in poverty, he will relieve us; if in sickness, he will cure us;
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if in sorow, he will solace vs. Iohn 17.1. These things spake Iesus, and he lifted vp his eies towardes heauen.
if in sorrow, he will solace us John 17.1. These things spoke Iesus, and he lifted up his eyes towards heaven.
cs p-acp n1, pns31 vmb vvi pno12 np1 crd. np1 n2 vvd np1, cc pns31 vvd a-acp po31 n2 p-acp n1.
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In that Iohn said, that Christ lifted vp his eyes towards heauen, it was no small signe of zeale and feruentnes.
In that John said, that christ lifted up his eyes towards heaven, it was no small Signen of zeal and feruentnes.
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For Christ testified in déed by this gesture, that he was rather in heauen by the affection of his mind,
For christ testified in deed by this gesture, that he was rather in heaven by the affection of his mind,
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then in earth, that he might talke familiarly with God.
then in earth, that he might talk familiarly with God.
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He looked vp towards heauen, not that God is shut vp there, who doth also fill the earth, Ierem. 23. but because his maiestie appeareth there chiefly:
He looked up towards heaven, not that God is shut up there, who does also fill the earth, Jeremiah 23. but Because his majesty appears there chiefly:
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and secondly, because the beholding of heauen doth admonish vs, that the power of GOD farre passeth all creatures.
and secondly, Because the beholding of heaven does admonish us, that the power of GOD Far passes all creatures.
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1191
To the same purpose serued the lifting vp of his hāds, when he praied:
To the same purpose served the lifting up of his hands, when he prayed:
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for seing that men are slacke and slow by nature, and their earthly nature doth bend them downeward, they haue néed to bee stirred vp,
for sing that men Are slack and slow by nature, and their earthly nature does bend them downward, they have need to be stirred up,
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thus yea, they haue néed of chariots to carrie them vp to God.
thus yea, they have need of chariots to carry them up to God.
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But if wee desire to imitate Christ and Dauid truly, we must take diligent héed, that our ceremonies expresse no more then is in the mind,
But if we desire to imitate christ and David truly, we must take diligent heed, that our ceremonies express no more then is in the mind,
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but let the inward affection mooue both handes, eies, tongue, féet, and whatsoeuer we haue.
but let the inward affection move both hands, eyes, tongue, feet, and whatsoever we have.
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Whereas the Publican, Luk. 18.13. did rightly pray vnto God, casting down his eies, it is not contrary to this both of Dauid & Christ.
Whereas the Publican, Luk. 18.13. did rightly pray unto God, casting down his eyes, it is not contrary to this both of David & christ.
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For although, being cōfoūded with his sinnes, he did cast downe himself, yet did not that humility hinder him,
For although, being confounded with his Sins, he did cast down himself, yet did not that humility hinder him,
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but that hee craued pardon with boldnes.
but that he craved pardon with boldness.
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It was meet for Christ to pray after another sort, who had nothing whereof he néeded to be ashamed.
It was meet for christ to pray After Another sort, who had nothing whereof he needed to be ashamed.
pn31 vbds j p-acp np1 pc-acp vvi p-acp j-jn n1, r-crq vhd pix c-crq pns31 vvd pc-acp vbi j.
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For he will bring my feete out of the nette. For he will bring my feet out of the net.
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3. Doct. In that Dauid saith, God wil plucke his féete, &c. wee haue to learne this doctrine: 3. Doct. In that David Says, God will pluck his feet, etc. we have to Learn this Doctrine:
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That when we pray to the Lord in our miseries, wée must without all doubting, be fully assured, that the Lord doth heare vs,
That when we pray to the Lord in our misery's, we must without all doubting, be Fully assured, that the Lord does hear us,
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and at his good time he will surely deliuer vs.
and At his good time he will surely deliver us
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The reason is: He hath so promised to vs, Psal. 50.15. Call vpon me in the day of thy trouble, The reason is: He hath so promised to us, Psalm 50.15. Call upon me in the day of thy trouble,
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and I will heare thee, and thou shalt glorifie mee. and I will hear thee, and thou shalt Glorify me.
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Secondly, who doth not so, shalbe frustrated of his desire, Iam. 1.6. But let him aske in faith, and wauer not:
Secondly, who does not so, shall frustrated of his desire, Iam. 1.6. But let him ask in faith, and waver not:
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for he that wauereth, is like a waue of the sea, tost of the wind, and caried away. for he that wavereth, is like a wave of the sea, tossed of the wind, and carried away.
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verse 7. Neither let that man thinke, that he shall receiue any thing of the Lord. verse 7. Neither let that man think, that he shall receive any thing of the Lord.
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Obiection. The Apostle meaneth nothing els, but that the asker of lawfull thinges may not either distrust Gods power,Objection. The Apostle means nothing Else, but that the asker of lawful things may not either distrust God's power,
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& ability, or be in diffidence or despaire of his mercy: but that our doubt be onely in our owne vnworthines, or vndue asking.
& ability, or be in diffidence or despair of his mercy: but that our doubt be only in our own unworthiness, or undue asking.
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Solution. Wee proue, that men must pray for nothing, but according to Gods wil & promise,Solution. we prove, that men must pray for nothing, but according to God's will & promise,
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and not to doubt of Gods truth, in performing his promise.
and not to doubt of God's truth, in performing his promise.
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But in respect of our owne worthines (whereof al mē are void) we oght to aske nothing.
But in respect of our own worthiness (whereof all men Are void) we ought to ask nothing.
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Oecumenius vpon this text saith, If hée hath faith, let him aske; but if he doubt, let him not aske:Oecumenius upon this text Says, If he hath faith, let him ask; but if he doubt, let him not ask:
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for he shall not receyue, which distrusteth yt he shal receiue. Whē yu askest any thing of God, dout not at al, saying with thy selfe,
for he shall not receive, which distrusteth that he shall receive. When thou askest any thing of God, doubt not At all, saying with thy self,
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How can I aske, & receiue of ye Lord anything, which haue sinned so often against him? Thinke not of these things,
How can I ask, & receive of you Lord anything, which have sinned so often against him? Think not of these things,
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but be conuerted vnto the Lord with thy whole hart, & aske of him without all doubting,
but be converted unto the Lord with thy Whole heart, & ask of him without all doubting,
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and thou shalt know the multitude of his mercies. The vse is: That wee detest the doctrine of the Papists.
and thou shalt know the multitude of his Mercies. The use is: That we detest the Doctrine of the Papists.
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That in respect of our vnworthines wee should doubt of our prayers to be heard of the Lord:
That in respect of our unworthiness we should doubt of our Prayers to be herd of the Lord:
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but let vs beleeue the sacred Scriptures, that teach vs, If wee pray vnto God, according to his holy will, hee will surely heare vs,
but let us believe the sacred Scriptures, that teach us, If we pray unto God, according to his holy will, he will surely hear us,
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if we pray in faith without all wauering and doubting.
if we pray in faith without all wavering and doubting.
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Let vs put the case, that a man had al things els that could be imagined,
Let us put the case, that a man had all things Else that could be imagined,
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and yet wanted this trust and faith in his praier: surely all the rest were nothing woorth, but shall bee turned into his bane.
and yet wanted this trust and faith in his prayer: surely all the rest were nothing worth, but shall be turned into his bane.
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What if a man laugh, what if he liue in ioy & pleasure, what if he haue goods enough,
What if a man laugh, what if he live in joy & pleasure, what if he have goods enough,
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and too much, what if all men honour him;
and too much, what if all men honour him;
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and to be short, what if he séeme to be a pety-God here below, as in a Paradise? Yet if hee haue not this priuiledge of resorting vnto God, with constant and full beliefe, that his comming to him shall not be in vaine,
and to be short, what if he seem to be a pety-God Here below, as in a Paradise? Yet if he have not this privilege of resorting unto God, with constant and full belief, that his coming to him shall not be in vain,
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but that his requests shalbe graunted;
but that his requests shall granted;
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all that euer he can haue besides, shalbe but a curse vnto him, and an increase of his decay.
all that ever he can have beside, shall but a curse unto him, and an increase of his decay.
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Then let vs marke well, that it is not without fruite, that Dauid bringeth vs here to the principall point of our whole life, in the respect of the weale that we can wish, which is, that God should be at hand with vs,
Then let us mark well, that it is not without fruit, that David brings us Here to the principal point of our Whole life, in the respect of the weal that we can wish, which is, that God should be At hand with us,
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and that wee should resort vnto him, that he should heare vs, and that wee should obtayne our requestes,
and that we should resort unto him, that he should hear us, and that we should obtain our requests,
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and bée helped and ayded at his hand, according to our necessitie, and as hee knoweth to bee conuenient for our welfare.
and been helped and aided At his hand, according to our necessity, and as he Knoweth to be convenient for our welfare.
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And this is not taught here onely, but if wée looke vpon the whole doctrine of the holy Scriptures, we shal see, that men are alwaies vnhappy,
And this is not taught Here only, but if we look upon the Whole Doctrine of the holy Scriptures, we shall see, that men Are always unhappy,
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if GOD looke not vpon them, and be ready to heare them. True it is, that by reason of our great dulnesse wee conceyue not so much;
if GOD look not upon them, and be ready to hear them. True it is, that by reason of our great dulness we conceive not so much;
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but without all doubt, if wee had but one sparke of sound vnderstanding, there is none of vs but should comfortably perceyue, that this Doctrine is very true.
but without all doubt, if we had but one spark of found understanding, there is none of us but should comfortably perceive, that this Doctrine is very true.
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So then, let vs open our eies, & learne to enioy this happinesse, & know, whereupon the same is chiefly grounded,
So then, let us open our eyes, & Learn to enjoy this happiness, & know, whereupon the same is chiefly grounded,
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so as we may vnderstand, that if we haue not God so fauourable to vs,
so as we may understand, that if we have not God so favourable to us,
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as we may resort vnto him wt sure trust & certainty, yt in necessity he wil be ready to help vs, we be too too wretched and miserable.
as we may resort unto him with sure trust & certainty, that in necessity he will be ready to help us, we be too too wretched and miserable.
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And furthermore, if wée be qualified with so excellent a gift & grace of Gods holy Spirite, as to pray vnto him;
And furthermore, if we be qualified with so excellent a gift & grace of God's holy Spirit, as to pray unto him;
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neither sicknes, pouerty, imprisonment, banishment, persecution, reproches, slaunders, no, not death it selfe can hinder our happines:
neither sickness, poverty, imprisonment, banishment, persecution, Reproaches, slanders, no, not death it self can hinder our happiness:
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For behold, the remedy that sufficeth for all our miseries, is, that God promiseth to hold vs vp,
For behold, the remedy that Suffices for all our misery's, is, that God promises to hold us up,
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when wée are beaten downe, to deliuer vs, when wée are in prison, to loose our feete out of the net,
when we Are beaten down, to deliver us, when we Are in prison, to lose our feet out of the net,
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when our enemies haue caught vs, to deliuer vs in time conuenient, yea, and to turne all our miseries to our welfare,
when our enemies have caught us, to deliver us in time convenient, yea, and to turn all our misery's to our welfare,
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& saluatiō, so as they shalbe as many furtherances to helpe vs forward to euerlasting life,
& salvation, so as they shall as many furtherances to help us forward to everlasting life,
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and he will make vs perceyue, that he sent not vs any thing, which is not conuenient and profitable for vs. Such promises serue to asswage our sorrowes,
and he will make us perceive, that he sent not us any thing, which is not convenient and profitable for us Such promises serve to assuage our sorrows,
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and euery one of vs may glory in thē, as S. Paul saith, Rom. 5.1. Then being iustified by faith, wee haue peace towardes God through our Lord Iesus Christ.
and every one of us may glory in them, as S. Paul Says, Rom. 5.1. Then being justified by faith, we have peace towards God through our Lord Iesus christ.
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verse 2. By whom we haue also accesse through faith, vnto this grace wherein we stand,
verse 2. By whom we have also access through faith, unto this grace wherein we stand,
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and reioyce vnder the hope of the glory of God. verse 3. Neither do we so onely, but we reioice in tribulations, knowing, &c. We can haue no peace with God, except we be assured of his loue, so as the gate by it be opened for vs, to haue accesse to him.and rejoice under the hope of the glory of God. verse 3. Neither do we so only, but we rejoice in tribulations, knowing, etc. We can have no peace with God, except we be assured of his love, so as the gate by it be opened for us, to have access to him.
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When we haue that once (saith S. Paul) wee be sure, & fully perswaded, that we are the children of God, whereby we may glory of that eternall inheritance which he hath promised vs.
When we have that once (Says S. Paul) we be sure, & Fully persuaded, that we Are the children of God, whereby we may glory of that Eternal inheritance which he hath promised us
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But here it may be demaūded, how it cōmeth to passe, that God refuseth a mā that calleth vpon him, seing he hath promised that he wilbe alwaies enclined to succour vs? yea, yt he will not tarrie vntill he be entreated, but will preuent our sute;
But Here it may be demanded, how it comes to pass, that God Refuseth a man that calls upon him, sing he hath promised that he will always inclined to succour us? yea, that he will not tarry until he be entreated, but will prevent our suit;
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or at the least we are sure, yt assoone as we opē our mouth, God will be ready to help vs,
or At the least we Are sure, that As soon as we open our Mouth, God will be ready to help us,
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as by the prophet Esai he promiseth vs. But in Iobs words wee sée a threat altogether contrary, which is, that although the wicked haue their recourse vnto God,
as by the Prophet Isaiah he promises us But in Jobs words we see a threat altogether contrary, which is, that although the wicked have their recourse unto God,
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& desire him to haue pity vpon them, yet he will not heare them.
& desire him to have pity upon them, yet he will not hear them.
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The Solution is very easie, if wee waigh wel what is said in the Psal. 145.18. The Lord is neere to all that call vpon him,
The Solution is very easy, if we weigh well what is said in the Psalm 145.18. The Lord is near to all that call upon him,
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yea, to al that call vpō him in truth. There the Prophet sheweth, that many seeke God, howbeit fainedly.yea, to all that call upon him in truth. There the Prophet shows, that many seek God, howbeit fainedly.
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By reason whereof wee be conuinced, that there is none other meanes to rid vs of our miseries,
By reason whereof we be convinced, that there is none other means to rid us of our misery's,
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but onely that God should take vs to his mercy, and be pitiful vnto vs. The very infidels call vpon him, without regard of him, notwithstāding that they scorne at religion,
but only that God should take us to his mercy, and be pitiful unto us The very Infidels call upon him, without regard of him, notwithstanding that they scorn At Religion,
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and at all things that are spoken to vs in the sacred Scriptures concerning Gods prouidēce, his mercy,
and At all things that Are spoken to us in the sacred Scriptures Concerning God's providence, his mercy,
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and grace, which wee must looke for at his hands. Therefore if they be pinched with aduersity, they cry, Alas, my God.
and grace, which we must look for At his hands. Therefore if they be pinched with adversity, they cry, Alas, my God.
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And what compelleth them thereunto? Euen their mother wit.
And what compelleth them thereunto? Eve their mother wit.
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So the hypocrites and despisers of God, may haue some forme or likenes of praying, not onely to speake (but to speake properly, they cānot pray in déed:
So the Hypocrites and despisers of God, may have Some Form or likeness of praying, not only to speak (but to speak properly, they cannot pray in deed:
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for they are destitute of the Spirite therof) frō their teeth outward, whiles their minds are otherwise busied,
for they Are destitute of the Spirit thereof) from their teeth outward, while their minds Are otherwise busied,
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but oftentimes (as men may perceyue) euen with some harty affection (for they are forced thereunto) but yet is it not in truth.
but oftentimes (as men may perceive) even with Some hearty affection (for they Are forced thereunto) but yet is it not in truth.
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For they haue not the knowledge to say, My God calleth and allureth mée vnto him, I shall not therefore lose my labour in comming to him.
For they have not the knowledge to say, My God calls and Allureth me unto him, I shall not Therefore loose my labour in coming to him.
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Seing it is his good pleasure to reckon and accompt mee in the number of his deerly beloued children, I will go to him, not on a foolish rashnes and presumption,
Sing it is his good pleasure to reckon and account me in the number of his dearly Beloved children, I will go to him, not on a foolish rashness and presumption,
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but with obedience vnto the voice of my GOD, trusting to his promise. The hypocrites cannot speake this language, therefore they haue no truth in them. For they must haue faith:
but with Obedience unto the voice of my GOD, trusting to his promise. The Hypocrites cannot speak this language, Therefore they have no truth in them. For they must have faith:
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and faith dependeth on the promises of God, which the wicked haue not, yea, neuer tasted of.
and faith dependeth on the promises of God, which the wicked have not, yea, never tasted of.
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Againe, wee must haue a féeling of our miseries;
Again, we must have a feeling of our misery's;
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so that when we approch vnto God, we must be abashed of our selues, we must be sory for our sinnes, we must hate our selues,
so that when we approach unto God, we must be abashed of our selves, we must be sorry for our Sins, we must hate our selves,
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and wee must acknowledge our selues to be excéeding miserable. But the wicked, and hypocrites haue none of all these.
and we must acknowledge our selves to be exceeding miserable. But the wicked, and Hypocrites have none of all these.
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Although then their mouths are open to call vpon God, yet do they but blaspheme, and vnhallow his holy name, because their mindes are not sound and vpright.
Although then their mouths Are open to call upon God, yet do they but Blaspheme, and unhallow his holy name, Because their minds Are not found and upright.
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Heliotropium, the herbe of the Sunne, so called, because it windeth it self about with the Sunne; Heliotropium, the herb of the Sun, so called, Because it windeth it self about with the Sun;
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in the morning very early, it doth (as it were) behold the rising therof,
in the morning very early, it does (as it were) behold the rising thereof,
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and all the day it followeth the course of the Sunne, euer turning the leaues towards the same,
and all the day it follows the course of the Sun, ever turning the leaves towards the same,
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but the roote it neuer chaungeth, stirreth, nor mooueth, but hath that stil fast fixed in the earth? Euen so, many will turne vp their eyes and handes to the sonne of righteousnes,
but the root it never changeth, stirs, nor moveth, but hath that still fast fixed in the earth? Eve so, many will turn up their eyes and hands to the son of righteousness,
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but it is onely in ceremonie and outward gestures:
but it is only in ceremony and outward gestures:
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for their rootes their hearts, are farre and fast within the earth (how can they then bée lifted vp to heauen?) where in déede their treasure is, according to the words of our sauiour Christ, Math. 6. Where your treasure is, there will your hearts be also.
for their roots their hearts, Are Far and fast within the earth (how can they then been lifted up to heaven?) where in deed their treasure is, according to the words of our Saviour christ, Math. 6. Where your treasure is, there will your hearts be also.
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Such men will lift vp their handes, eyes, and voices, towardes heauen to GOD, and with such goodly gréene leaues will make a faire florish,
Such men will lift up their hands, eyes, and voices, towards heaven to GOD, and with such goodly green leaves will make a fair flourish,
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and beautifull shewe, but their hearts and affections are surely sette vpon earthly, vaine, vile,
and beautiful show, but their hearts and affections Are surely Set upon earthly, vain, vile,
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and transitorie thinges, and are as farre from GOD, as heauen and earth are distant the one from the other.
and transitory things, and Are as Far from GOD, as heaven and earth Are distant the one from the other.
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How then can they possibly in faith cal vpon the Lord, that theyr prayers should bee heard? And therefore they fulfill the saying of the Prophet Esay chap. 29.13. This people draweth neere to mee with their lippes,
How then can they possibly in faith call upon the Lord, that their Prayers should be herd? And Therefore they fulfil the saying of the Prophet Isaiah chap. 29.13. This people draws near to me with their lips,
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but their heartes are farre from mee. but their hearts Are Far from me.
cc-acp po32 n2 vbr av-j p-acp pno11.
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So then, lette vs marke well, that when God saith, that hee will heare the prayers of all them that call vpon him, hee meaneth, that their prayers must procéede from faith,
So then, let us mark well, that when God Says, that he will hear the Prayers of all them that call upon him, he means, that their Prayers must proceed from faith,
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and wée must bethinke our selues well beforehand of his promises, thereby to bée encouraged to come vnto him;
and we must bethink our selves well beforehand of his promises, thereby to been encouraged to come unto him;
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yet wée must also acknowledge our selues to be, as we surely are, of our selues forlorne, damnable, and destitute of all goodnes:
yet we must also acknowledge our selves to be, as we surely Are, of our selves forlorn, damnable, and destitute of all Goodness:
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and this we must be throughly perswaded of, to the end that wée may resort to the fountaine of his goodnes and grace.
and this we must be thoroughly persuaded of, to the end that we may resort to the fountain of his Goodness and grace.
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Now we sée, there is no cause, why we should thinke it strāge, that God putteth hypocrits,
Now we see, there is no cause, why we should think it strange, that God putteth Hypocrites,
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& wicked men back whē they come to him. For they come not with a willing mind, nor a pure affection:
& wicked men back when they come to him. For they come not with a willing mind, nor a pure affection:
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but they would willingly shunne and auoid his hand, if it were possible.
but they would willingly shun and avoid his hand, if it were possible.
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Howbeit, seing that they, by no means possible that they can deuise, can shift themselues from him, they come to him by compulsion.
Howbeit, sing that they, by no means possible that they can devise, can shift themselves from him, they come to him by compulsion.
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For euen as a theefe, a murtherer, or any other great malefactor, being shut vp in prison, would not willingly appeare before the Iudge, For even as a thief, a murderer, or any other great Malefactor, being shut up in prison, would not willingly appear before the Judge,
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but would wish in his heart, that rather there were none at all;
but would wish in his heart, that rather there were none At all;
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but seing they are and must bee, full sore against their willes, that sinne might be punished and vertue rewarded, they then humbly entreat him to shew mercie to them.
but sing they Are and must be, full soar against their wills, that sin might be punished and virtue rewarded, they then humbly entreat him to show mercy to them.
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Euen so, the wicked and hypocrites wish in their heart there were no God:
Eve so, the wicked and Hypocrites wish in their heart there were no God:
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but seing he is and wil be, they repayre to him, not as being perswaded of him,
but sing he is and will be, they repair to him, not as being persuaded of him,
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as of a louing and mercifull father, but as a seuere Iudge: but what profiteth that?
as of a loving and merciful father, but as a severe Judge: but what profiteth that?
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Therefore when we pray vnto God, let vs offer vnto him free harted sacrifices, let vs haue accesse to him with willing mindes, assuring our selues, that without him we are destitute of al things we want,
Therefore when we pray unto God, let us offer unto him free hearted Sacrifices, let us have access to him with willing minds, assuring our selves, that without him we Are destitute of all things we want,
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& of all that appertaine to our good.
& of all that appertain to our good.
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Moreouer let vs not doubt of his fauour towards vs, seing hée hath promised it vnto vs:
Moreover let us not doubt of his favour towards us, sing he hath promised it unto us:
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but let vs alwaies beleeue that he is ready to receiue vs, and wil not be deafe to our desires,
but let us always believe that he is ready to receive us, and will not be deaf to our Desires,
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when we come to craue them at his hands. True it is, that God euery minute sheweth his goodnes towards vs;
when we come to crave them At his hands. True it is, that God every minute shows his Goodness towards us;
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and although wée presently perceiue it not, yet doth he preserue vs from the miseries that hang ouer our head,
and although we presently perceive it not, yet does he preserve us from the misery's that hang over our head,
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and putteth his louing hand betwéene vs and them. So then, wée cannot but be experienced of his grace in the time of prosperity,
and putteth his loving hand between us and them. So then, we cannot but be experienced of his grace in the time of Prosperity,
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& know that wée are maintayned by the same:
& know that we Are maintained by the same:
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but yet haue wée not so certaine and manifest experience of his fauour and helpe in prosperity, as in aduersity.
but yet have we not so certain and manifest experience of his favour and help in Prosperity, as in adversity.
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For whensoeuer misery pincheth vs, and death threateneth vs, wée can discerne that we are wretched forlorne creatures,
For whensoever misery pincheth us, and death threateneth us, we can discern that we Are wretched forlorn creatures,
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if God should not step before vs to rescue vs. And to speake the truth more largely:
if God should not step before us to rescue us And to speak the truth more largely:
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How great and grieuous were the sorrowes, troubles, anguish and griefe of our soules, if wée had not this swéete consideration?
How great and grievous were the sorrows, Troubles, anguish and grief of our Souls, if we had not this sweet consideration?
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Yée sée then an euident Demonstration, that God hath had, and now hath mercy and compassion vpon vs. We sée therefore, that affliction is that, wherein God chiefly sheweth himself to be our sauiour.
The see then an evident Demonstration, that God hath had, and now hath mercy and compassion upon us We see Therefore, that affliction is that, wherein God chiefly shows himself to be our Saviour.
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Here we sée, wherefore God saith in the Psalm. 50.15. Call vpon mee in the day of thy trouble,
Here we see, Wherefore God Says in the Psalm. 50.15. Call upon me in the day of thy trouble,
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and I will heare thee, and thou shalt glorifie mee. and I will hear thee, and thou shalt Glorify me.
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But shall we therefore inferre, that wée need not but in necessity to call vpon God? No:
But shall we Therefore infer, that we need not but in necessity to call upon God? No:
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Then should we be too rechles, if wée should not call vpon him but constraynedly.
Then should we be too rechles, if we should not call upon him but constrainedly.
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Therefore it behoueth vs to call vpon him at all times, as more largely shall be shewed.
Therefore it behooves us to call upon him At all times, as more largely shall be showed.
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Yet the Lord prouoketh vs by his whippes: and in so doing he correcteth our slouthfulnes, and quickneth vs to come vnto him.
Yet the Lord provoketh us by his whips: and in so doing he Correcteth our slothfulness, and Quickeneth us to come unto him.
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It is expresly said, that that is the time to call vpon him, and that that is the due and very conuenient season,
It is expressly said, that that is the time to call upon him, and that that is the due and very convenient season,
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as in the Psalm. 32.6. Therefore shall euery one that is godly, make his praier vnto thee, in a time when thou maiest be found:
as in the Psalm. 32.6. Therefore shall every one that is godly, make his prayer unto thee, in a time when thou Mayest be found:
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surely in a floud of great waters they shall not come neere him. In the time, that is, when aduersity presseth them.surely in a flood of great waters they shall not come near him. In the time, that is, when adversity Presseth them.
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Not yt we haue not occasiō to do so cōtinually, but our occasiō then is greater thē at any other time of prosperity.
Not that we have not occasion to do so continually, but our occasion then is greater them At any other time of Prosperity.
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And hereby we are taught, that whē soeuer pouerty pincheth vs, persecution afflicteth vs to the vttermost,
And hereby we Are taught, that when soever poverty pincheth us, persecution afflicts us to the uttermost,
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so that we can endure no more, let vs not faint;
so that we can endure no more, let us not faint;
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but rather be encouraged to come to our gracious God, & louing father, knowing, that not onely by his worke,
but rather be encouraged to come to our gracious God, & loving father, knowing, that not only by his work,
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but by his word he allureth vs, & that as a louing mother, when shée seeth that her child cannot stand,
but by his word he Allureth us, & that as a loving mother, when she sees that her child cannot stand,
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but by meanes of his weakenes is ready to fall flat to the ground, reacheth out her kind hand to stay him from falling:
but by means of his weakness is ready to fallen flat to the ground, reaches out her kind hand to stay him from falling:
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euen so our good & gracious father doth not only reach vs his merciful hād,
even so our good & gracious father does not only reach us his merciful hand,
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& willeth vs to take it, but also, as it were by force, draweth vs by reason of our great sluggishnes wée haue, to come to him.
& wills us to take it, but also, as it were by force, draws us by reason of our great sluggishness we have, to come to him.
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Also here withall let vs vnderstand, ye fruit of our faith what it is. This it is.
Also Here withal let us understand, you fruit of our faith what it is. This it is.
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In al our aduersities we are happy, & all the curses that God turneth vpō mē for their sins, are by the means thereof turned to our good & profit,
In all our adversities we Are happy, & all the curses that God turns upon men for their Sins, Are by the means thereof turned to our good & profit,
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when we pray vnto God, & haue our recourse to him.
when we pray unto God, & have our recourse to him.
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Wherefore? for in the middest of our troubles he sheweth himselfe our Sauiour, and causeth vs to féele, that he is néere at hand with vs.
Wherefore? for in the midst of our Troubles he shows himself our Saviour, and Causes us to feel, that he is near At hand with us
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Let vs therefore, with the good Prophet Dauid, assure our selues, if our féet be in the nets of our aduersaries,
Let us Therefore, with the good Prophet David, assure our selves, if our feet be in the nets of our Adversaries,
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if wée lift vp our eies and affections to God in our feruent prayers, that he will,
if we lift up our eyes and affections to God in our fervent Prayers, that he will,
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when he seeth it fit in his wisedome, deliuer vs out of them all: for he neuer faileth them that trust in him.
when he sees it fit in his Wisdom, deliver us out of them all: for he never Faileth them that trust in him.
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Psal. 25. verse 16. Turne thy face vnto me, and haue mercy vpon mee: for I am desolate and poore. The sence thereof is: Psalm 25. verse 16. Turn thy face unto me, and have mercy upon me: for I am desolate and poor. The sense thereof is:
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SO great is the malice of mine enemies, O Lord my GOD, who like Bees compassing,
SO great is the malice of mine enemies, Oh Lord my GOD, who like Bees compassing,
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and like the fat Buls of Basan enclosing mée on euery side, haue so greatly preuailed against mée, that I am desolate without dwelling, poore without possessing of such things,
and like the fat Bulls of Basan enclosing me on every side, have so greatly prevailed against me, that I am desolate without Dwelling, poor without possessing of such things,
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as I in my calling stād in néed of, wherby thou séemest as though thou regardest not thy seruant:
as I in my calling stand in need of, whereby thou seemest as though thou regardest not thy servant:
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I humbly, euen for the Messias thy déerely beloued sonne Iesus Christes sake, beséech thée, to shew thy louing countenance and care towards mée, in extending thy mercies towards me, in deliuering me from the handes of mine enemies;
I humbly, even for the Messias thy dearly Beloved son Iesus Christ's sake, beseech thee, to show thy loving countenance and care towards me, in extending thy Mercies towards me, in delivering me from the hands of mine enemies;
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by which meanes my dwelling shalbe restored, & my pouerty redressed: so shall I magnifie thy great mercies all the daies of my life.
by which means my Dwelling shall restored, & my poverty Redressed: so shall I magnify thy great Mercies all the days of my life.
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1. Doctr. God hideth his face from vs, when he afflicteth vs eyther by our enemies or sicknes, desolation, pouerty, imprisonment, banishment, persecution or the like;1. Doctrine God Hideth his face from us, when he afflicts us either by our enemies or sickness, desolation, poverty, imprisonment, banishment, persecution or the like;
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when thinges séeme straunge vnto vs, when wée know not the reason why hée worketh after that sort.
when things seem strange unto us, when we know not the reason why he works After that sort.
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What is the face or countenance of God? It is not a shape, like vnto a mans visage, which hath nose, eies, and mouth:
What is the face or countenance of God? It is not a shape, like unto a men visage, which hath nose, eyes, and Mouth:
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but the face of God, is the fauour of God, the care that he hath of his déere children, the record that he giueth when we know his will.
but the face of God, is the favour of God, the care that he hath of his dear children, the record that he gives when we know his will.
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God therefore sheweth vs his face, when he telleth & sheweth vs why hée doth this or that thing:
God Therefore shows us his face, when he Telleth & shows us why he does this or that thing:
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as wherfore he afflicteth his, and spareth them that are none of his, it is all one,
as Wherefore he afflicts his, and spares them that Are none of his, it is all one,
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as if we saw him before our eies.
as if we saw him before our eyes.
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Therefore when God holdeth vs in ignorance of his will, it is an hiding of his face from vs. The Vse of this doctrine is.
Therefore when God holds us in ignorance of his will, it is an hiding of his face from us The Use of this Doctrine is.
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Let vs marke, that whensoeuer it shall please GOD to shew himselfe vnto vs, it behoueth vs to know him,
Let us mark, that whensoever it shall please GOD to show himself unto us, it behooves us to know him,
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and to consider his workes, as hée teacheth vs them, and to be attentiue to marke the reason why hée doth so.
and to Consider his works, as he Teaches us them, and to be attentive to mark the reason why he does so.
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And when he worketh after a straunge fashion vnknowen vnto vs, let vs reuerence such secrets, acknowledging neuertheles that hée is righteous howsoeuer the world go.
And when he works After a strange fashion unknown unto us, let us Reverence such secrets, acknowledging nevertheless that he is righteous howsoever the world go.
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Let vs dwell continually in that beléefe, and hold vs quiet and contented, wayting patiently,
Let us dwell continually in that belief, and hold us quiet and contented, waiting patiently,
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vntill hee shewe vs more fully those things that are hidden frō vs, assuring our selues, that during this life, our knowledge must be onely in part.
until he show us more Fully those things that Are hidden from us, assuring our selves, that during this life, our knowledge must be only in part.
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Do wée then sée the state of the world so troubled, that wée know not what to say? It is all one,
Do we then see the state of the world so troubled, that we know not what to say? It is all one,
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as if GOD should hide his face from vs. And in this case what haue wée els to do,
as if GOD should hide his face from us And in this case what have we Else to do,
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but to humble our selues? wée are hereby exhorted to modesty and sobriety, because our wittes are too rude and grosse to comprehend the secrets of GOD:
but to humble our selves? we Are hereby exhorted to modesty and sobriety, Because our wits Are too rude and gross to comprehend the secrets of GOD:
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and moreouer, the Lord purposeth to humble vs, when he withdraweth himselfe from vs.
and moreover, the Lord Purposes to humble us, when he withdraweth himself from us
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If odious and detestable sinnes bée committed, as if quarrelling, and brawling ariseth, and if snares be layd by the wicked,
If odious and detestable Sins been committed, as if quarreling, and brawling arises, and if snares be laid by the wicked,
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so that by them the godly are desolated and impouerished, so that they know not how to escape:
so that by them the godly Are desolated and impoverished, so that they know not how to escape:
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then doth GOD, as it were, turne his face from vs.
then does GOD, as it were, turn his face from us
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True it is, that hée is neuer the farther from vs, nor hath the lesse care of vs,
True it is, that he is never the farther from us, nor hath the less care of us,
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howbeit wee can neyther sée nor perceyue it.
howbeit we can neither see nor perceive it.
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On the other side, when wée cannot consider what is done, it séemeth to vs, that GOD regardeth vs not:
On the other side, when we cannot Consider what is done, it Seemeth to us, that GOD Regardeth us not:
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wée sée nothing but darknes, the light that should guide vs, shineth not vnto vs.
we see nothing but darkness, the Light that should guide us, shines not unto us
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Now thē, what must we do, but shrink downe our heads, close our mouthes, & wait Gods leysure patiētly,
Now them, what must we do, but shrink down our Heads, close our mouths, & wait God's leisure patiently,
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vntill he remedy the incōueniēces that trouble vs? Also, let vs alwaies be at this point neuer to enquire farther then it is lawfull for vs. Wée must be well perswaded that God doth nothing without great causes;
until he remedy the inconveniences that trouble us? Also, let us always be At this point never to inquire farther then it is lawful for us We must be well persuaded that God does nothing without great Causes;
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let vs enter rather into the consideration of our sinnes:
let us enter rather into the consideration of our Sins:
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for if we curiously enquire the secretes of God, and his incomprehensible determinations, it is a pride that will vtterly ouerthrow vs. And therefore let vs learne not to be ouerwise, knowing that God sometimes leadeth vs like poore blind soules.
for if we curiously inquire the secrets of God, and his incomprehensible determinations, it is a pride that will utterly overthrow us And Therefore let us Learn not to be overwise, knowing that God sometime leads us like poor blind Souls.
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And wheras good Dauid was, by his enemies the wicked, oppressed, let vs learne, that although it be a sore temptation, to sée the wicked florish and triumph ouer the children of God,
And whereas good David was, by his enemies the wicked, oppressed, let us Learn, that although it be a soar temptation, to see the wicked flourish and triumph over the children of God,
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and to sée that might ouercōmeth right, so that a man knoweth not whither to go for refuge, verily it is a very hard crosse to ouercome:
and to see that might Overcometh right, so that a man Knoweth not whither to go for refuge, verily it is a very hard cross to overcome:
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neuerthelesse, the holy Ghost purposeth to set it before vs, to the intēt we should be armed against it.
nevertheless, the holy Ghost Purposes to Set it before us, to the intent we should be armed against it.
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So then, hath vnrighteousnes gotten full scope? Are the wicked growen so headstrong and lusty, that they confoūd all things? Do they handle so corruptly their matters, that there séemeth there can bee no redresse nor remedie to bee had, to deliuer the deare children of GOD out of their trappes and nets which they haue laid to entrappe & entangle them? The Spirit of God aduertiseth vs, that it is Gods will to hide his face after that maner, to the end that thereby hee might trie our obedience.
So then, hath unrighteousness got full scope? are the wicked grown so headstrong and lusty, that they confound all things? Do they handle so corruptly their matters, that there Seemeth there can be no redress nor remedy to be had, to deliver the deer children of GOD out of their traps and nets which they have laid to entrap & entangle them? The Spirit of God advertiseth us, that it is God's will to hide his face After that manner, to the end that thereby he might try our Obedience.
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Therefore let vs stay vntill he enlighten vs, and then shall wee vnderstand, that not without cause hath he sent these troubles vnto vs. The faithfull,
Therefore let us stay until he enlighten us, and then shall we understand, that not without cause hath he sent these Troubles unto us The faithful,
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as Dauid, desire of God to shew and lift vp his countenance towards them. Psal. 80.20 Turne vs againe, O Lord God of hosts, cause thy face to shine, and wee shall bee saued:
as David, desire of God to show and lift up his countenance towards them. Psalm 80.20 Turn us again, Oh Lord God of hosts, cause thy face to shine, and we shall be saved:
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for that is it, wherein all our ioy, blessednesse, and welfare consisteth.
for that is it, wherein all our joy, blessedness, and welfare Consisteth.
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What is therefore most to be desired of vs? the face and countenance of God:
What is Therefore most to be desired of us? the face and countenance of God:
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euen as contrariwise, when hee turneth his backe vpon vs, and hideth himselfe from vs, we must of necessitie be discouraged, miserable, forlorne, and out of heart:
even as contrariwise, when he turns his back upon us, and Hideth himself from us, we must of necessity be discouraged, miserable, forlorn, and out of heart:
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for there is nothing wherein a man may finde rest, but onely in knowing that God hath a care of vs.
for there is nothing wherein a man may find rest, but only in knowing that God hath a care of us
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So long then, as God vouchsafeth to cast his fauourable face vpon vs, wee haue cause to reioyce and bee glad;
So long then, as God vouchsafeth to cast his favourable face upon us, we have cause to rejoice and be glad;
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for wée are assured that hée will maintaine vs, that wee shall haue no cause nor néede to dreade or feare any thing.
for we Are assured that he will maintain us, that we shall have no cause nor need to dread or Fear any thing.
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But if GOD forget vs, and turne away his face from vs, wée are at our wits end,
But if GOD forget us, and turn away his face from us, we Are At our wits end,
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and that not without great cause. For then we are as it were, left open to sathan to praie vpon vs,
and that not without great cause. For then we Are as it were, left open to sathan to pray upon us,
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and an hundred thousand deaths beset vs round about without recouerie.
and an hundred thousand death's beset us round about without recovery.
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We sée then, yt Gods face is a thing to be prayed for, which wee shall haue, especially,
We see then, that God's face is a thing to be prayed for, which we shall have, especially,
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if we come to him by praier in all humblenesse, with a desire, true and ful purpose and intent to cleaue vnto him.
if we come to him by prayer in all humbleness, with a desire, true and full purpose and intent to cleave unto him.
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But if we looke aloft, and haue foreheads of brasse, and bee puffed vp with the Pharise, to vaunt our selues before God,
But if we look aloft, and have foreheads of brass, and be puffed up with the Pharisee, to vaunt our selves before God,
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as it were in despite of him, then must he be faine to looke vpon vs with another maner of countenance, which shal not comfortably chéere vs,
as it were in despite of him, then must he be feign to look upon us with Another manner of countenance, which shall not comfortably cheer us,
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but vtterly destroy vs. Then one looke of God can rid all men quite and cleane out of the world,
but utterly destroy us Then one look of God can rid all men quite and clean out of the world,
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whē they cast a proude look against him.
when they cast a proud look against him.
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Wherfore with Dauid let vs hold downe our heads, and let vs goe vnto God, to doe him seruice and obedience;
Wherefore with David let us hold down our Heads, and let us go unto God, to do him service and Obedience;
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let vs pray vnto him to enlighten our eies, that we may seeke him as our good father;
let us pray unto him to enlighten our eyes, that we may seek him as our good father;
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let vs beséech him of his great goodnes & vnspeakeable mercie, that he would looke vpon vs in such wise, that thereby we may haue al perfection of ioy and contentation to rest vpon.
let us beseech him of his great Goodness & unspeakable mercy, that he would look upon us in such wise, that thereby we may have all perfection of joy and contentation to rest upon.
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Turne thy face, O Lord, &c. 2. Doct. The only refuge in distresse, is to flie to the Lord by faith and feruent praier.Turn thy face, Oh Lord, etc. 2. Doct. The only refuge in distress, is to fly to the Lord by faith and fervent prayer.
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1. Reason. Because it is he that smiteth, and none els can heale. Iob. 5.18. 1. Reason. Because it is he that smites, and none Else can heal. Job 5.18.
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Secondly, He hath promised to heare and deliuer vs, calling vpon him in the day of our troubles, Psalm. 50.15. The vse is: first to reproue them that repine against God, waxe impatient, or vse vnlawfull meanes to wind themselues out of their troubles.
Secondly, He hath promised to hear and deliver us, calling upon him in the day of our Troubles, Psalm. 50.15. The use is: First to reprove them that repine against God, wax impatient, or use unlawful means to wind themselves out of their Troubles.
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Secondly, to teach vs, in all our distresses to labour our owne hearts, that wee may pray vnto the Lord for his grace to deliuer vs,
Secondly, to teach us, in all our Distresses to labour our own hearts, that we may pray unto the Lord for his grace to deliver us,
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and in the meane while for strength to support vs. For I am desolate & poore.
and in the mean while for strength to support us For I am desolate & poor.
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3. Doct. The miseries inflicted on Gods childrē by ye wicked, being alleadged in praier to the Lord, is a forcible reasō to moue him to heare & relieue thē.3. Doct. The misery's inflicted on God's children by you wicked, being alleged in prayer to the Lord, is a forcible reason to move him to hear & relieve them.
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1. Reason. The Lord pitieth the miseries of his seruants. Secondly, the Lord loueth them with an euerlasting loue.1. Reason. The Lord Pitieth the misery's of his Servants. Secondly, the Lord loves them with an everlasting love.
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Thirdly, the wicked afflict them for their profession and religions sake.
Thirdly, the wicked afflict them for their profession and Religions sake.
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The vse is, to alleadge it in our prayers, when wee desire to be freed from such miseries.The use is, to allege it in our Prayers, when we desire to be freed from such misery's.
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Secondly with patience to waite the Lords leysure, being assured that in good time hee will rescue his seruants from all the wrongs that they can suffer of the wicked for well doing.
Secondly with patience to wait the lords leisure, being assured that in good time he will rescue his Servants from all the wrongs that they can suffer of the wicked for well doing.
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The eighth Sermon vpon the 25. Psalme. 17. & 18. verses.The eighth Sermon upon the 25. Psalm. 17. & 18. Verses.
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17. The sorrowes of my heart are enlarged, draw mee out of my troubles. The sence is.
17. The sorrows of my heart Are enlarged, draw me out of my Troubles. The sense is.
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SO great, O Lord my God, is the heape and increasing multitude of the sorrowes of my heart & minde, which for my sins thou hast inflicted vpon mee, which (as a dammed vp riuer rushing and ouerflowing a whole countrey) possesse, euerie part and parcell (as I may say) of my soule, that except thou be good and gratious vnto me, in drawing me,
SO great, Oh Lord my God, is the heap and increasing multitude of the sorrows of my heart & mind, which for my Sins thou hast inflicted upon me, which (as a dammed up river rushing and overflowing a Whole country) possess, every part and parcel (as I may say) of my soul, that except thou be good and gracious unto me, in drawing me,
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as it were forcibly, out of them, I should surely bee ouerwhelmed with them:
as it were forcibly, out of them, I should surely be overwhelmed with them:
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wherefore, séeing none can redresse them but onely thou, O Lord my God, and séeing that thou hast pittie of the afflictions of the minds (which of all others are the grieuousest and greatest) of thy deare children, that trust in thy mercie,
Wherefore, seeing none can redress them but only thou, Oh Lord my God, and seeing that thou hast pity of the afflictions of the minds (which of all Others Are the grievousest and greatest) of thy deer children, that trust in thy mercy,
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& cal vpon thy maiestie, I humbly entreate and beséech thée of thine accustomed clemencie, to draw me out of those terrible troubles which now I am in, and pardon my sinnes:
& call upon thy majesty, I humbly entreat and beseech thee of thine accustomed clemency, to draw me out of those terrible Troubles which now I am in, and pardon my Sins:
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so shall I praise & glorifie thée, O Lord, for thine vnspeakeable goodnes towards mee. The sorrowes of my heart, &c. 1. Doct. The Lord, for our sins, inwardly so afflicteth his deare children, that they haue neither rest nor quietnes within them.
so shall I praise & Glorify thee, Oh Lord, for thine unspeakable Goodness towards me. The sorrows of my heart, etc. 1. Doct. The Lord, for our Sins, inwardly so afflicts his deer children, that they have neither rest nor quietness within them.
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The Reason is, they are so many and odious in his sight.The Reason is, they Are so many and odious in his sighed.
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The vse is: that wee anoyd sinne alwaies, as that which procureth vs the greatest hurt both in this life,The use is: that we annoyed sin always, as that which procureth us the greatest hurt both in this life,
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& in that life to come. We must therefore, to auoyd Gods indignatiō, vse the meanes to eschew euill, feare God, and be vpright in heart.
& in that life to come. We must Therefore, to avoid God's Indignation, use the means to eschew evil, Fear God, and be upright in heart.
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First, let vs pray to the Lord our God, to giue vs sound & vpright hearts, that we may not haue an heart and an heart, that is, be double-hearted hypocrites;
First, let us pray to the Lord our God, to give us found & upright hearts, that we may not have an heart and an heart, that is, be double-hearted Hypocrites;
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yt wee serue not God in outward appearance onely, with our féete, hands, and eies;
that we serve not God in outward appearance only, with our feet, hands, and eyes;
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but that our hearts march before, and that wée haue a pure and single meaning, to giue our selues ouer to God, to be wholy his, and to abhorre al hypocrisies.
but that our hearts march before, and that we have a pure and single meaning, to give our selves over to God, to be wholly his, and to abhor all Hypocrisies.
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At this poynt we must begin, if wée would be deliuered frō sorrowes, if we would haue our life well ruled & approued of the Lord, wee must shewe outwardly what lieth within vs,
At this point we must begin, if we would be Delivered from sorrows, if we would have our life well ruled & approved of the Lord, we must show outwardly what lies within us,
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so yt if the root be good, it shal presently bring forth good fruits, yt our workes may witnes, that our shew of seruing God,
so that if the root be good, it shall presently bring forth good fruits, that our works may witness, that our show of serving God,
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and our assurance of all things néedfull, which we shall receiue at his bountiful hands, are not in vaine.
and our assurance of all things needful, which we shall receive At his bountiful hands, Are not in vain.
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And this consisteth in two things, that wée deale with vprightnesse and equitie amongst our neighbours.
And this Consisteth in two things, that we deal with uprightness and equity among our neighbours.
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Also yt we haue religion in vs, to serue God, asscribing al goodnes to him, the author and fountain thereof.
Also that we have Religion in us, to serve God, ascribing all Goodness to him, the author and fountain thereof.
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We may not then do as the most do, regard, and be louers of themselues, séeking not them,
We may not then do as the most do, regard, and be lovers of themselves, seeking not them,
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but theirs, which are their neighbours:
but theirs, which Are their neighbours:
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but forasmuch as the Lord in one body hath bound vs, we ought to be carefull to benefite our brethren,
but forasmuch as the Lord in one body hath bound us, we ought to be careful to benefit our brothers,
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and profite our neighbours, to maintaine brotherly communion and equitie:
and profit our neighbours, to maintain brotherly communion and equity:
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not to doe that to others, which wee would not to bee done vnto our selues.
not to do that to Others, which we would not to be done unto our selves.
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2. Doct. In all our troubles and tribulations, when the sorrowes of our hearts are enlarged, let vs come to God by prayer, humbly beséeching him to draw vs and deliuer vs from them all:2. Doct. In all our Troubles and tribulations, when the sorrows of our hearts Are enlarged, let us come to God by prayer, humbly beseeching him to draw us and deliver us from them all:
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then shall our troubles (when it séemeth méete to his heauenly wisedome) haue an end.
then shall our Troubles (when it Seemeth meet to his heavenly Wisdom) have an end.
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The Reason is, first it is his propertie: for hee is a gratious and louing father:The Reason is, First it is his property: for he is a gracious and loving father:
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Psalm. 130. As a father hath pittie vpon his children: so is the Lord mercifull to them that feare him. Psalm. 130. As a father hath pity upon his children: so is the Lord merciful to them that Fear him.
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Secondly, he hath promised to heare the prayers of his Church, and of euerie particular member thereof.
Secondly, he hath promised to hear the Prayers of his Church, and of every particular member thereof.
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Psal. 50.15. Call vpon mee in the day of trouble, and I will heare thee, and thou shalt glorifie mee. Psalm 50.15. Call upon me in the day of trouble, and I will hear thee, and thou shalt Glorify me.
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The vse is: that wee exercise prayer at all times, but especially in aduersitie, séeing that it is the greatest meanes to attaine to comfort in affliction.The use is: that we exercise prayer At all times, but especially in adversity, seeing that it is the greatest means to attain to Comfort in affliction.
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Dauid did vnfainedly powre foorth his complaints and sorrowes vnto God.
David did unfeignedly pour forth his complaints and sorrows unto God.
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1432
Hée was not benummed as infidels and incredulous (which among the Christians, like an huge streame, lamentable it is to consider thereof, do ouerflow Christendome, this Land, yea, this Towne) are.
He was not benumbed as Infidels and incredulous (which among the Christians, like an huge stream, lamentable it is to Consider thereof, do overflow Christendom, this Land, yea, this Town) Are.
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1433
If God handle them any thing roughly, they thinke, yea, many times they say, Sée this misfortune that is happened vnto me: they looke no further. Dauid did not so.
If God handle them any thing roughly, they think, yea, many times they say, See this misfortune that is happened unto me: they look no further. David did not so.
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1434
But he knew, and was fully resolued, that it behooued him to impute these thinges vnto God.
But he knew, and was Fully resolved, that it behooved him to impute these things unto God.
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1435
Had we learned this lesson, we had profited well for one day: I meane, if we had practised it throughly, as we ought to do.
Had we learned this Lesson, we had profited well for one day: I mean, if we had practised it thoroughly, as we ought to do.
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1436
For most can well enough confesse, that diseases, deaths, and other miseries, as warres, plagues, famines,
For most can well enough confess, that diseases, death's, and other misery's, as wars, plagues, famines,
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1437
and all such things come of God:
and all such things come of God:
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1438
but if it come to the proofe, wée are amazed, and not able to make this sound conclusion within our selues:
but if it come to the proof, we Are amazed, and not able to make this found conclusion within our selves:
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1439
Well, seeing that God visiteth and commeth home vnto vs, it behoueth vs now to returne vnto him.
Well, seeing that God Visiteth and comes home unto us, it behooves us now to return unto him.
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1440
Hitherto wée haue like loose colts (as it were) flung into the aire, wée haue wilfully runne astray from him,
Hitherto we have like lose colts (as it were) flung into the air, we have wilfully run astray from him,
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1441
and nowe with a rough bitte hee rayneth vs, he shaketh his rodde at vs, yea, hée maketh vs to feele it;
and now with a rough bit he raineth us, he shakes his rod At us, yea, he makes us to feel it;
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1442
therefore we must learne to stoope vnder his hand.
Therefore we must Learn to stoop under his hand.
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1443
But contrariwise, how deale wée in that behalfe? If a man be afflicted any way, either in the losse of his goods, of his libertie, of his life,
But contrariwise, how deal we in that behalf? If a man be afflicted any Way, either in the loss of his goods, of his liberty, of his life,
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1444
or be gréeued in spirite, what will hée else doe, but chafe and grind his téeth in grudging against God? Wherefore, no doubt,
or be grieved in Spirit, what will he Else do, but chafe and grind his tooth in grudging against God? Wherefore, no doubt,
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1445
if a man tell him, he hath offended GOD, he will easily grant it to bee true:
if a man tell him, he hath offended GOD, he will Easily grant it to be true:
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1446
but hee hath no true remorse to restraine himselfe. Wherefore? Because wee haue but a confused conceite thereof.
but he hath no true remorse to restrain himself. Wherefore? Because we have but a confused conceit thereof.
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1447
Hereby it is euedent, that few they are, and smal is the number of persons, that haue this lesson well printed in their hearts:
Hereby it is euedent, that few they Are, and small is the number of Persons, that have this Lesson well printed in their hearts:
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1448
That all afflictions are Gods Archers: and that hée is garded with them, to shew himselfe to be our Iudge.
That all afflictions Are God's Archers: and that he is guarded with them, to show himself to be our Judge.
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1449
As much is to be said of the ordinary aduersities, that GOD commonly inflicteth. If people, or a whole countrie bee touched with warre;
As much is to be said of the ordinary adversities, that GOD commonly inflicteth. If people, or a Whole country be touched with war;
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1450
when pollings, extortions, and other outrages are there done: how many people are there that thinke vpon the Lord?
when pollings, extortions, and other outrages Are there done: how many people Are there that think upon the Lord?
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1451
Wee sée, that all is out of order to our séeming, yet wee consider not that God guideth the sterne.
we see, that all is out of order to our seeming, yet we Consider not that God guideth the stern.
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1452
When we sée such turmoylings, we are admonished to marke and not so much the more the sacred Scriptures, wherein GOD sheweth vs,
When we see such turmoylings, we Are admonished to mark and not so much the more the sacred Scriptures, wherein GOD shows us,
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1453
as in a looking glasse, or rather as in a liuely picture, that on what side soeuer man be afflicted, it becommeth him to acknowledge the same to be the hand of GOD:
as in a looking glass, or rather as in a lively picture, that on what side soever man be afflicted, it becomes him to acknowledge the same to be the hand of GOD:
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1454
and especially, if an whole country be plagued, it must be acknowledged to be Gods visitation.
and especially, if an Whole country be plagued, it must be acknowledged to be God's Visitation.
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1455
Wherefore, when any such thing commeth, let vs follow the example of Dauid, to desire our good and gracious GOD to extende his holy hand,
Wherefore, when any such thing comes, let us follow the Exampl of David, to desire our good and gracious GOD to extend his holy hand,
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1456
and powre forth his bowels of compassion vpon vs. When we are scourged, yt we can (to our thinking) beare no more his heauie hand in afflicting vs, let vs flie to our good God for succour.
and pour forth his bowels of compassion upon us When we Are scourged, that we can (to our thinking) bear no more his heavy hand in afflicting us, let us fly to our good God for succour.
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1457
And if we wéepe before him, so it be with true lowlinesse, surely there shall not one teare droppe from our eyes, which shall not come to be accompted of in his presence.
And if we weep before him, so it be with true lowliness, surely there shall not one tear drop from our eyes, which shall not come to be accounted of in his presence.
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1458
For euery one of them are sacrifices, according as it is said in the Psal. 51.11. That a sorrowfull heart,
For every one of them Are Sacrifices, according as it is said in the Psalm 51.11. That a sorrowful heart,
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1459
or an heart cast downe, is a pleasant sacrifice to God.
or an heart cast down, is a pleasant sacrifice to God.
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1460
If our teares, sighes, pantings and gronings tend to this ende, and be as witnesses of our flying vnto God with all lowlinesse, acknowledging, that for as much as his hand is against vs,
If our tears, sighs, pantings and groanings tend to this end, and be as Witnesses of our flying unto God with all lowliness, acknowledging, that for as much as his hand is against us,
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1461
and that our onely remedie is to beseech him to be mercifull vnto vs, it is certeine he will greatly account of them.
and that our only remedy is to beseech him to be merciful unto us, it is certain he will greatly account of them.
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1462
Whosoeuer is wise, wil ponder these things, and he shall vnderstand the louing kindnesse of the Lord.
Whosoever is wise, will ponder these things, and he shall understand the loving kindness of the Lord.
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1463
The sorrowes of my heart are enlarged. 3. Doct. As our sinnes, euen so shall our sorrowes increase. The sorrows of my heart Are enlarged. 3. Doct. As our Sins, even so shall our sorrows increase.
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1464
1. Reason. New sinnes must haue new afflictions. Examples are many in the sacred Scriptures.1. Reason. New Sins must have new afflictions. Examples Are many in the sacred Scriptures.
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1465
Pharaoh and the Egyptians, as they hardened their hearts, in not suffering the Israelites to go into the wildernes to sacrifice to the Lord, so GOD sent plagues vpon plagues vpon them.
Pharaoh and the egyptians, as they hardened their hearts, in not suffering the Israelites to go into the Wilderness to sacrifice to the Lord, so GOD sent plagues upon plagues upon them.
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1466
The ten Tribes, Amos 4.6. And therefore haue I (for your peruerting of Iustice and your idolatrie) sent vnto you cleannesse of teeth in all your cities,
The ten Tribes, Amos 4.6. And Therefore have I (for your perverting of justice and your idolatry) sent unto you cleanness of teeth in all your cities,
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1467
and scarcenesse of bread in all your places, yet haue you not returned vnto me, saith the Lord.
and scarceness of bred in all your places, yet have you not returned unto me, Says the Lord.
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1468
vers. 7. Also I haue withholden the raine from you, when there was 3. moneths to the haruest,
vers. 7. Also I have withholden the rain from you, when there was 3. months to the harvest,
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1469
& I caused it to raine vpon one citie, & haue not caused it to raine vpon another citie, &c. & I caused it to rain upon one City, & have not caused it to rain upon Another City, etc.
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1470
Thus did the Lord by Moses presage; Leuiticus 26. from the 14. verse to the 40. Deut. 28.15. to the ende.
Thus did the Lord by Moses presage; Leviticus 26. from the 14. verse to the 40. Deuteronomy 28.15. to the end.
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1471
The vse is, that as we desire our sorrowes to be mitigated, euen so we cease increasing & heaping vp sinne vpon sin.The use is, that as we desire our sorrows to be mitigated, even so we cease increasing & heaping up sin upon since.
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1472
When we shall sée the whole world corrupted, so that we are, as it were among bryars,
When we shall see the Whole world corrupted, so that we Are, as it were among briars,
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1473
and can sée nothing but euill examples, let vs resist all such things.
and can see nothing but evil Examples, let us resist all such things.
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1474
Wherefore? If wee be so lazie, as to make excuse, that because the world is wicked and froward, wee may wel doe as others doe, that is fond and foolish:
Wherefore? If we be so lazy, as to make excuse, that Because the world is wicked and froward, we may well do as Others do, that is found and foolish:
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1475
for Lot, Iob, and Ioshua are set before vs to condemne vs.
for Lot, Job, and Ioshua Are Set before us to condemn us
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1476
For if Lot were so iust, that hée not onely abstained from the grosse sinnes, (excepting drunkennesse and incest, which hee committed) as pride, fulnesse of bread, aboundance of Idlenesse and vnmercifulnesse,
For if Lot were so just, that he not only abstained from the gross Sins, (excepting Drunkenness and Incest, which he committed) as pride, fullness of bred, abundance of Idleness and unmercifulness,
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1477
and that namelesse sinne which they committed, but that for their sinnes his soule was vexed from day to day, in séeing their abominations;
and that nameless sin which they committed, but that for their Sins his soul was vexed from day to day, in seeing their abominations;
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1478
If iust Ioseph abstained from that sinne of whoredome, whereunto his mistresse (not without promise of great preferment (as it is probable) did allure and tempt him;
If just Ioseph abstained from that sin of whoredom, whereunto his mistress (not without promise of great preferment (as it is probable) did allure and tempt him;
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1479
If Iob the iust abstained from euill; If Ioshua, whatsoeuer others would, yet hée and his houshold would serue the Lord;
If Job the just abstained from evil; If Ioshua, whatsoever Others would, yet he and his household would serve the Lord;
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1480
ought not wee then in these daungerous dayes to doe the like, especially, séeing the Lord giueth vs warning, that we cannot liue holy without great battailes?
ought not we then in these dangerous days to do the like, especially, seeing the Lord gives us warning, that we cannot live holy without great battles?
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1481
The Lord of his vnspeakeable goodnesse giueth vs power and grace, to ouercome all Sathans assaults, in such sort,
The Lord of his unspeakable Goodness gives us power and grace, to overcome all Satan's assaults, in such sort,
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1482
as there is none excuse for vs, if wee doe not as they did.
as there is none excuse for us, if we do not as they did.
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1483
For they liued not in times when all things were well ordered, or when men were as Angelles.
For they lived not in times when all things were well ordered, or when men were as Angels.
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1484
No, they liued among Idolaters, aboundance of wickednesse raigned in their time, there was as great store of vice that raigned in the world then,
No, they lived among Idolaters, abundance of wickedness reigned in their time, there was as great store of vice that reigned in the world then,
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1485
as there is at this day. Yet notwithstanding, they followed not the bent of other mens bowes, as the Prouerbe is,
as there is At this day. Yet notwithstanding, they followed not the bent of other men's bows, as the Proverb is,
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1486
but they retired to them selues, being well assured, that they ought to serue God.
but they retired to them selves, being well assured, that they ought to serve God.
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1487
So then, let none of vs in these daies (wherein wickednesse hath gotten the vpper hand) alleadge the corruption of the time, in that all goodnesse is turned topsi-turuy,
So then, let none of us in these days (wherein wickedness hath got the upper hand) allege the corruption of the time, in that all Goodness is turned topsi-turuy,
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1488
but rather let vs consider, that God by the meanes thereof prouoketh vs to bee so much the more careful, by all possible meanes to shunne and auoyd those things, that may any way infect vs. For seeing that wee plainely perceiue that vices are,
but rather let us Consider, that God by the means thereof provoketh us to be so much the more careful, by all possible means to shun and avoid those things, that may any Way infect us For seeing that we plainly perceive that vices Are,
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as it were, an euill aire, we must flie from them:
as it were, an evil air, we must fly from them:
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as if a man should tell me, if I trauell such a way, théeues lie in wait for me, I shall be robbed; my meat is poisoned;
as if a man should tell me, if I travel such a Way, thieves lie in wait for me, I shall be robbed; my meat is poisoned;
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I shall be slaine, if I escape not another way.
I shall be slain, if I escape not Another Way.
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Wherefore then are we not carefull, séeing that the Lorde himselfe sheweth vs, that all the vices in the world, are as badde as deadly plagues? And séeing that the Lord, of his great mercy had giuen them his spirite, to abstaine euen from, not onely euill,
Wherefore then Are we not careful, seeing that the Lord himself shows us, that all the vices in the world, Are as bad as deadly plagues? And seeing that the Lord, of his great mercy had given them his Spirit, to abstain even from, not only evil,
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but from the appearance of euill:
but from the appearance of evil:
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let vs not doubt, but if we by feruent and deuout prayer repaire vnto him, that at this day he will assist vs with like power.
let us not doubt, but if we by fervent and devout prayer repair unto him, that At this day he will assist us with like power.
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Psal. 25.18. Looke vpon mine affliction and my trauaile, and forgiue me all my sinne. The sense thereof is. Psalm 25.18. Look upon mine affliction and my travail, and forgive me all my sin. The sense thereof is.
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MAny and grieuous are the trauailes, troubles, and afflictions, which I thy dutiful seruant, and obedient sonne, doe suffer, in such sort,
MAny and grievous Are the travails, Troubles, and afflictions, which I thy dutiful servant, and obedient son, do suffer, in such sort,
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as though thou haddest no regard thereof;
as though thou Hadst no regard thereof;
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I most humbly beséech thée, O Lord my God, for the Messiahs thy dearely beloued sonnes sake, to behold and looke vpon thē, that thou mightest powre forth thy bowels of mercie and compassion vpon me, in ridding and deliuering me out of them:
I most humbly beseech thee, Oh Lord my God, for the Messiahs thy dearly Beloved Sons sake, to behold and look upon them, that thou Mightest pour forth thy bowels of mercy and compassion upon me, in ridding and delivering me out of them:
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and because I am not (O Lord) onely outwardly afflicted, but inwardly tormented;
and Because I am not (Oh Lord) only outwardly afflicted, but inwardly tormented;
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the cause of all, I most humbly and sorrowfully confesse, vnto thine vnspeakeable goodnesse, to be the huge and odious multitude of my sins, which for filthines do stincke in thy nostrils,
the cause of all, I most humbly and sorrowfully confess, unto thine unspeakable Goodness, to be the huge and odious multitude of my Sins, which for filthiness do stink in thy nostrils,
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for whose sake thou layest this heauie burthen, both of outward and inward griefes, vpon me:
for whose sake thou layest this heavy burden, both of outward and inward griefs, upon me:
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I humbly beseech thee to burie them in the pit of obliuion, that they neuer come into thy remembrance, to cast them into the bottome of the sea, that thou neuer sée them,
I humbly beseech thee to bury them in the pit of oblivion, that they never come into thy remembrance, to cast them into the bottom of the sea, that thou never see them,
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and to remitte and forgiue them al, through the meanes and mediation of the Messiah thy dearly beloued sonne Christ Iesus, who shal,
and to remit and forgive them all, through the means and mediation of the Messiah thy dearly Beloved son christ Iesus, who shall,
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when the fulnesse of time is come, take vpon him our nature, and suffer the most bitter death and passion on the crosse,
when the fullness of time is come, take upon him our nature, and suffer the most bitter death and passion on the cross,
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for the redemption of all that beléeue in him, both of them that liued before his incarnation, in whose number,
for the redemption of all that believe in him, both of them that lived before his incarnation, in whose number,
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and in which time I am one, as also after his incarnation to the worlds end. Looke vpon mine affliction.
and in which time I am one, as also After his incarnation to the world's end. Look upon mine affliction.
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1. Doctr. Generally out of the whole verse. The principall desire of the godly is, that the Lord would weigh their wofull estate.1. Doctrine Generally out of the Whole verse. The principal desire of the godly is, that the Lord would weigh their woeful estate.
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The reason is. Because, first they know him to be a righteous iudge, euer dealing fauourably with his people.The reason is. Because, First they know him to be a righteous judge, ever dealing favourably with his people.
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Secondly, their consciēces do tel thē, that notwithstanding they are gréeuous sinners against the Lord, yet their enemies abuse them for the truthes sake.
Secondly, their Consciences do tell them, that notwithstanding they Are grievous Sinners against the Lord, yet their enemies abuse them for the truths sake.
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1510
The Vse is, to teach vs, in all our miseries vnfainedly to repent vs of all our sinnes against the Lord,The Use is, to teach us, in all our misery's unfeignedly to Repent us of all our Sins against the Lord,
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so may wée with good consciences come vnto him with complaints in all our miseries. Chastisemēts, we sée, are profitable:
so may we with good Consciences come unto him with complaints in all our misery's. Chastisements, we see, Are profitable:
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for they cause the godly afflicted to come to God by praier, to confesse and craue pardon for their iniquities, transgressions and sinnes.
for they cause the godly afflicted to come to God by prayer, to confess and crave pardon for their iniquities, transgressions and Sins.
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But yet notwithstanding, we daily and hourely see, that these said chastisements profite not all men;
But yet notwithstanding, we daily and hourly see, that these said chastisements profit not all men;
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1514
also that hée giueth not all men the grace to returne vnto him.
also that he gives not all men the grace to return unto him.
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For it is not enough for God to strike vs with his hand, except hée touch vs within also by his holy spirit.
For it is not enough for God to strike us with his hand, except he touch us within also by his holy Spirit.
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1516
If God soften not the hardnes of our hearts, it wilbe with vs, as it was with Pharaoh.
If God soften not the hardness of our hearts, it will with us, as it was with Pharaoh.
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1517
For men are like vnto stithies or Anuiles: the beating vpon them is not able to change their nature: For men Are like unto stithies or Anuiles: the beating upon them is not able to change their nature:
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1518
for we sée how they beat backe the blowes againe.
for we see how they beatrice back the blows again.
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Euen so then, vntill God haue touched vs to ye quick within, it is certaine, we shal in our afflictions do nothing but kicke against him,
Even so then, until God have touched us to you quick within, it is certain, we shall in our afflictions do nothing but kick against him,
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and gather rancour more and more:
and gather rancour more and more:
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& whensoeuer hée chastiseth vs, we shall gnash our teeth at him, and vntill regeneration alwaies storme at him.
& whensoever he Chastiseth us, we shall gnash our teeth At him, and until regeneration always storm At him.
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And without all doubt, the wickednes of men is so mischéeuous, so headstrong, and so desperate, that the more that God chastiseth them, the more do they vomit vp their blasphemies,
And without all doubt, the wickedness of men is so mischievous, so headstrong, and so desperate, that the more that God Chastiseth them, the more do they vomit up their Blasphemies,
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& shew themselues to be vtterly past amendment, so that there is no way to bring them vnto reason.
& show themselves to be utterly past amendment, so that there is no Way to bring them unto reason.
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Let vs learne then, vntill God hath touched vs with his holy spirite, that it is vnpossible, that his chastisements should serue to bring vs to repentance,
Let us Learn then, until God hath touched us with his holy Spirit, that it is unpossible, that his chastisements should serve to bring us to Repentance,
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but rather to make vs worse and worse: yet can it not be said, that God is not righteous in so doing;
but rather to make us Worse and Worse: yet can it not be said, that God is not righteous in so doing;
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for thereby men are conuinced, euen so much, as if God held them not at a bay in such sort, by punishing their sinnes, they might pleade ignorance, that they neuer knew of it,
for thereby men Are convinced, even so much, as if God held them not At a bay in such sort, by punishing their Sins, they might plead ignorance, that they never knew of it,
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1527
and that they had ouer-shot themselues, because God had not prouoked them to acknowledge their faults:
and that they had overshot themselves, Because God had not provoked them to acknowledge their Faults:
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but when they haue felt the hand of God so, as they haue béene faine to perceiue his iudgements in despight of their téeth,
but when they have felt the hand of God so, as they have been feign to perceive his Judgments in despite of their tooth,
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1529
and haue bene, as it were, summoned, & yet notwithstanding, haue not onely gone forward, from euill to worse,
and have be, as it were, summoned, & yet notwithstanding, have not only gone forward, from evil to Worse,
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but also bin puffed vp, with open rebellion against God.
but also been puffed up, with open rebellion against God.
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Héereby wee sée, they haue their mouthes stopped, and that they haue not any more to say for themselues.
Hereby we see, they have their mouths stopped, and that they have not any more to say for themselves.
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You see then, how God sheweth his iustice, as often as he punisheth men, notwithstanding it be not a correction for their amendment.
You see then, how God shows his Justice, as often as he Punisheth men, notwithstanding it be not a correction for their amendment.
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Furthermore, when God chastiseth the reprobate, it is all one, as if he should out of hand begin to shew his wrath vpon them,
Furthermore, when God Chastiseth the Reprobate, it is all one, as if he should out of hand begin to show his wrath upon them,
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1534
and that the fire of it were alreadie kindled. True it is, that they are not vtterly consumed for the present time:
and that the fire of it were already kindled. True it is, that they Are not utterly consumed for the present time:
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howbeit, they are tokens of the horrible vengeance, that is prepared for them at the latter day.
howbeit, they Are tokens of the horrible vengeance, that is prepared for them At the latter day.
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You sée then, that many men are touched with Gods hand, which notwithstanding are accursed.
You see then, that many men Are touched with God's hand, which notwithstanding Are accursed.
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For they begin their hell in this world, as we haue examples of all them, that amend not their wicked life,
For they begin their hell in this world, as we have Examples of all them, that amend not their wicked life,
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when God sendeth afflictions vpon them:
when God sends afflictions upon them:
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but a man shal sée them take a corner, and stand barking, like dogges, & although they can do no more,
but a man shall see them take a corner, and stand barking, like Dogs, & although they can do no more,
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yet they cease not to shew continuall madnesse, or else they are like horse and mule, like restie Iades;
yet they cease not to show continual madness, or Else they Are like horse and mule, like resty Jades;
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or finally, they are altogether ouer-sotted so, that they know not their owne harme or miserie, I meane,
or finally, they Are altogether ouer-sotted so, that they know not their own harm or misery, I mean,
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as to consider the hand that striketh: they will crie out, Alas, and they féele the blowes:
as to Consider the hand that striketh: they will cry out, Alas, and they feel the blows:
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yet they thinke neuer the more vpon Gods hand, neither know they, how it is hée that visiteth them.
yet they think never the more upon God's hand, neither know they, how it is he that Visiteth them.
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Wée sée then before our eyes, that many men are the more vnhappy for being chastised at Gods hand,
We see then before our eyes, that many men Are the more unhappy for being chastised At God's hand,
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because they profite not in his schoole, nor yet take any good by his corrections.
Because they profit not in his school, nor yet take any good by his corrections.
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Let vs assure our selues, that when God maketh vs to féele his hand, so as wée are humbled vnder it, he giueth vs a speciall benefit,
Let us assure our selves, that when God makes us to feel his hand, so as we Are humbled under it, he gives us a special benefit,
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and it is a priuiledge that he giueth to none, but to his owne children.
and it is a privilege that he gives to none, but to his own children.
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When we féele the corrections which hée sendeth vs, and also are thereby taught to mislike of our selues for our offences, to sigh and grone for them before him,
When we feel the corrections which he sends us, and also Are thereby taught to mislike of our selves for our offences, to sighs and groan for them before him,
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and to flie to his mercy for refuge, it is a token that he hath wrought in our hearts by his holy Spirite.
and to fly to his mercy for refuge, it is a token that he hath wrought in our hearts by his holy Spirit.
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For it is too high a point of wisedome to grow in the mind of man, it must procéed of the frée goodnes of our God;
For it is too high a point of Wisdom to grow in the mind of man, it must proceed of the free Goodness of our God;
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the holy Ghost must first haue softened that cursed hardnes and stubbornes, whereunto wée are enclined of nature, euer since the transgression of our first parents Adam and Eue.
the holy Ghost must First have softened that cursed hardness and stubborns, whereunto we Are inclined of nature, ever since the Transgression of our First Parents Adam and Eue.
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Let vs marke then out of this branch of Dauids prayer, In his great afflictions and trauell, vexations both of bodie and Spirit;
Let us mark then out of this branch of David prayer, In his great afflictions and travel, vexations both of body and Spirit;
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which inward griefes procéeded from the remorse of sinne, wherewith he was gréeued and tormented, that Gods children are not stubborne vnder his hand,
which inward griefs proceeded from the remorse of sin, wherewith he was grieved and tormented, that God's children Are not stubborn under his hand,
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but are ouermastered and tamed by the working of the holy Ghost, to the intent they should not striue against the afflictions which hée sent vnto them.
but Are overmastered and tamed by the working of the holy Ghost, to the intent they should not strive against the afflictions which he sent unto them.
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But yet wil this saying séeme strāge after the opinion of the flesh:
But yet will this saying seem strange After the opinion of the Flesh:
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for whatsoeuer afflictions or tribulations fal out otherwise then we would haue them, wée terme them aduersities.
for whatsoever afflictions or tribulations fall out otherwise then we would have them, we term them adversities.
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When we suffer any hunger, thirst, cold, or heate, wée say that euery one of these is an aduersitie.
When we suffer any hunger, thirst, cold, or heat, we say that every one of these is an adversity.
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Why so? The reason is, because wée would willingly haue our owne appetites and desires fulfilled in all things.
Why so? The reason is, Because we would willingly have our own appetites and Desires fulfilled in all things.
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And in good sooth, this manner of speach, to say, (that the afflictions and tribulations that GOD sendeth vpon vs, are aduersities, that is to say, things against vs) is not without reason.
And in good sooth, this manner of speech, to say, (that the afflictions and tribulations that GOD sends upon us, Are adversities, that is to say, things against us) is not without reason.
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Neuerthelesse we must vnderstand the end of them: namely, that Gods scourging of vs, is because of our sinnes.
Nevertheless we must understand the end of them: namely, that God's scourging of us, is Because of our Sins.
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And therefore by flattering our selues, let vs not beguile our selues.
And Therefore by flattering our selves, let us not beguile our selves.
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Furthermore, I haue already preached vnto you, not onely that it is requisite for vs to consider, that Gods scourging of vs, is,
Furthermore, I have already preached unto you, not only that it is requisite for us to Consider, that God's scourging of us, is,
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because he hateth sinne, and that his summoning of vs before him, is to make vs to feele him to be our Iudge:
Because he hates sin, and that his summoning of us before him, is to make us to feel him to be our Judge:
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but also, that we had néede of him, to reach out his armes vnto vs,
but also, that we had need of him, to reach out his arms unto us,
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and to shew vs, that he is ready to be at one with vs, whensoeuer wee shall come to him by true repentance.
and to show us, that he is ready to be At one with us, whensoever we shall come to him by true Repentance.
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So then, we perceiue that they, whom God chasteneth, are happie, notwithstanding that we shunne aduersitie as much as we possibly can.
So then, we perceive that they, whom God Chasteneth, Are happy, notwithstanding that we shun adversity as much as we possibly can.
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Also we shall neuer consent to this doctrine, to receyue it with our hearts, vntill that faith hath made vs to behold the goodnesse of God, which hee vseth towards his seruants,
Also we shall never consent to this Doctrine, to receive it with our hearts, until that faith hath made us to behold the Goodness of God, which he uses towards his Servants,
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when hee draweth them backe to himselfe. And that we may the better comprehend this, let vs marke what becommeth of men,
when he draws them back to himself. And that we may the better comprehend this, let us mark what becomes of men,
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when God leaueth them to themselues, & maketh none accompt of clensing them from their sinnes.
when God Leaveth them to themselves, & makes none account of cleansing them from their Sins.
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Looke vpon a man that is giuen to al euill; for example, a despiser of God.
Look upon a man that is given to all evil; for Exampl, a despiser of God.
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If God permit him, and chastise him not, you shall see him harden himselfe, & the Deuill shall cary him still farther and farther;
If God permit him, and chastise him not, you shall see him harden himself, & the devil shall carry him still farther and farther;
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and therefore it had béene much better for him that he had béene chastised sooner.
and Therefore it had been much better for him that he had been chastised sooner.
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And so, the greatest hurt that can light vpon vs, is God to suffer vs to welter in our owne wickednes:
And so, the greatest hurt that can Light upon us, is God to suffer us to welter in our own wickedness:
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for then must we néeds rotte away in it in the end. Looke vpon mine afflictions.
for then must we needs rotten away in it in the end. Look upon mine afflictions.
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2. Doctr. This example of Dauids teacheth vs, that in all our miseries we must séeke reliefe onely at Gods hands.2. Doctrine This Exampl of David Teaches us, that in all our misery's we must seek relief only At God's hands.
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The Reason is: Because, first, hée hath so commaunded, Psal. 50.15. The Reason is: Because, First, he hath so commanded, Psalm 50.15.
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Secondly, all power to help, is onely in his hands, 2. Chron. 20.6. And Iehoshaphat said, O Lord God of our fathers, art not thou God in heauen? and raignest not thou ouer all the kingdoms of the heathē? & in thine hād is power & might,
Secondly, all power to help, is only in his hands, 2. Chronicles 20.6. And Jehoshaphat said, Oh Lord God of our Father's, art not thou God in heaven? and Reignest not thou over all the kingdoms of the heathen? & in thine hand is power & might,
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& none is able to withstand thee. & none is able to withstand thee.
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The vse is first, In all our distresses to séeke only to the Lord, and that alone by such lawful meanes,The use is First, In all our Distresses to seek only to the Lord, and that alone by such lawful means,
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as he hath warranted in his word.
as he hath warranted in his word.
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Secondly, to reproue them that séeke to be relieued by Saincts, Angels, or any other in heauen, then God alone.
Secondly, to reprove them that seek to be relieved by Saints, Angels, or any other in heaven, then God alone.
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Also them that séeme to séeke only to the true God, but vse vnlawfull meanes to haue his helpe,
Also them that seem to seek only to the true God, but use unlawful means to have his help,
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as by Coniurers, Witches, or such like.
as by Conjurers, Witches, or such like.
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The holy Scriptures forbid all séeking to Sorcerers, Witches, Astrologers, Enchanters, Wisards, Fortunetellers, & such like.
The holy Scriptures forbid all seeking to Sorcerers, Witches, Astrologers, Enchanter's, Wizards, Fortunetellers, & such like.
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All which, & each séekers vnto them, & al that any thing trust in thē, are abominable before the Lord.
All which, & each seekers unto them, & all that any thing trust in them, Are abominable before the Lord.
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These vnlawfull artes hinder the kingdome of heauen. They are of diuers sortes: all which may most fitly be referred to two heads.
These unlawful arts hinder the Kingdom of heaven. They Are of diverse sorts: all which may most fitly be referred to two Heads.
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The first, are soothsaiers, diuiners, wizzards, iuglers, gessers before, what shall come after, & witches, by which all vnlawful artes are forbidden, Michah. 5.2. And I will cut off thine enchaunters out of thine hand,
The First, Are soothsayers, diviners, wizards, jugglers, gessers before, what shall come After, & Witches, by which all unlawful arts Are forbidden, Micah. 5.2. And I will Cut off thine enchanters out of thine hand,
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and thou shalt haue no more soothsayers. In the Hebrue, they are called Ceschaphim and Megnonemin. and thou shalt have no more soothsayers. In the Hebrew, they Are called Cherubim and Megnonemin.
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They are called Ceschaphim, Iuglers or Couzeners, such as with Legerdemain deceiue & delude the eie-sight:
They Are called Cherubim, Jugglers or Cozeners, such as with Legerdemain deceive & delude the eyesight:
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but principally, in this place the Prophet meaneth such, which by witchcraft, yt is, by Magical artes do hold & bewitch the sights of mē, that they séeme to do those things, which in déed they do not;
but principally, in this place the Prophet means such, which by witchcraft, that is, by Magical arts do hold & bewitch the sights of men, that they seem to do those things, which in deed they do not;
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or if they be done, by the workings of Sathan they are wrought. Of this sort were ye sorcerers of Egypt.
or if they be done, by the workings of Sathan they Are wrought. Of this sort were you sorcerers of Egypt.
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Exod. 7.10. Then went Moses and Aaron vnto Pharaoh, & did as the Lord commaunded: Exod 7.10. Then went Moses and Aaron unto Pharaoh, & did as the Lord commanded:
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and Aaron cast forth his rod before Pharaoh, and before his seruants, and it was turned into a Serpent.
and Aaron cast forth his rod before Pharaoh, and before his Servants, and it was turned into a Serpent.
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vers. 11. Then Pharaoh called for the wisemē & sorcerers, & those charmers also of Egypt did in like manner with their enchantments.
vers. 11. Then Pharaoh called for the Wise men & sorcerers, & those charmers also of Egypt did in like manner with their enchantments.
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vers. 12. For they cast downe euery man his rodde, & they were turned into serpents:
vers. 12. For they cast down every man his rod, & they were turned into Serpents:
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but Aarons rodde deuoured their rodde. Exod. 8.7.
but Aaron's rod devoured their rod. Exod 8.7.
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And the sorcerers also did likewise with their sorceries, and brought frogs vpon the land of Egypt. And the sorcerers also did likewise with their sorceries, and brought frogs upon the land of Egypt.
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And of this sort was Simon Magus of Samaria, of whome Luke in the 8. chapter of the Acts recordeth.
And of this sort was Simon Magus of Samaria, of whom Lycia in the 8. chapter of the Acts recordeth.
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And of this sort, are all Enchanters & Coniurers, which vse the seruice and worke of the Deuil, to bring their matters to passe;
And of this sort, Are all Enchanter's & Conjurers, which use the service and work of the devil, to bring their matters to pass;
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and as many as vnder the pretence of Religiō, with false doctrine deceyue the mindes of men, that the truth they cannot sée nor discerne,
and as many as under the pretence of Religion, with false Doctrine deceive the minds of men, that the truth they cannot see nor discern,
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or that by vnlawfull meanes apply and minister their medicines and Phisicke, whyle they vse Exorcismes,
or that by unlawful means apply and minister their medicines and Physic, while they use Exorcisms,
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or do hang about the necks of the sicke, enchaunted hearbes, or rootes, or any other thing of the like sort.
or do hang about the necks of the sick, enchanted herbs, or roots, or any other thing of the like sort.
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This beastly superstition, the wisest of the heathen did, as it appéereth, greatly dislike and abhorre. This beastly Superstition, the Wisest of the heathen did, as it appeareth, greatly dislike and abhor.
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Theophrastus (as Plutarch writeth) noted Pericles, who being sicke, shewed (vnto a friend of his, who came to visite him) certaine enchantments, which by certaine women were tied about his necke,Theophrastus (as Plutarch Writeth) noted Pericles, who being sick, showed (unto a friend of his, who Come to visit him) certain enchantments, which by certain women were tied about his neck,
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and by that he iudged him to be of as badde a mind, as a man could be, seing that such madnesse he regarded.
and by that he judged him to be of as bad a mind, as a man could be, sing that such madness he regarded.
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Yet at this day, such as vse manifest impiety, and such as abuse the sacred name of God in their deuilish sorceries, among Christians, (O lamentable) are suffered vnpunished.
Yet At this day, such as use manifest impiety, and such as abuse the sacred name of God in their devilish sorceries, among Christians, (Oh lamentable) Are suffered unpunished.
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The other sort are called Megnonenim: whom we call Diuiners. The Etimon of the word, is of diuers significations among the Hebrues.
The other sort Are called Megnonenim: whom we call Diviners. The Etimon of the word, is of diverse significations among the Hebrews.
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Some deriue the word of Gnanah, to answere, to speake, to testifie. Isa. 3.9.26.5. Deuter. 19.18.
some derive the word of Gnanah, to answer, to speak, to testify. Isaiah 3.9.26.5. Deuter 19.18.
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And this they thinke they are called, because beyng asked, they giue answeres, as Apollos Interpreters vsed to do.
And this they think they Are called, Because being asked, they give answers, as Apollos Interpreters used to do.
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Some deduce the roote thereof of Gnanan, a clowde, Ezech. 1.4. who are so called,
some deduce the root thereof of Gnanan, a cloud, Ezekiel 1.4. who Are so called,
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because they prophesie of things to come by the celestiall influences, or by the positions or situations of the Starres.
Because they prophesy of things to come by the celestial influences, or by the positions or situations of the Stars.
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Some called them so of the roote Gnanah, which signifieth a determinate & appointed time.
some called them so of the root Gnanah, which signifies a determinate & appointed time.
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Wherupon they are called Gnonemin, which make computations of tymes and houres, and of certaine signes do gather what at sometime can be begunne,
Whereupon they Are called Gnonemin, which make computations of times and hours, and of certain Signs do gather what At sometime can be begun,
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when euent of things (as they say) shall be.
when event of things (as they say) shall be.
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Notwithstanding, herein they all agrée, that the Prophet speaketh of Diuiners, which curiously enquire to know things both secret and to come, by exercising curious and vnlawfull Artes.
Notwithstanding, herein they all agree, that the Prophet speaks of Diviners, which curiously inquire to know things both secret and to come, by exercising curious and unlawful Arts
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Vayne curiositie and heady rashnesse haue found out many artes of prophecyings; whose names argue the vanity, and incredible boldnesse of mans witte.
Vain curiosity and heady rashness have found out many arts of prophesyings; whose names argue the vanity, and incredible boldness of men wit.
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Of which sort are Necromātia, which is Diuination by calling of Spirites. Hydromantia, Diuination by calling Spirites out of the waters. Pyromantia, Diuination by fire.
Of which sort Are Necromātia, which is Divination by calling of Spirits. Hydromancy, Divination by calling Spirits out of the waters. Pyromancy, Divination by fire.
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Coscinomantia, Diuination made by a siue. Geomantia, working in sorcery by circles and prickes in the earth. Coscinomancy, Divination made by a siue. Geomantia, working in sorcery by Circles and pricks in the earth.
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Cataptromantia, Diuination which is made by a glasse: and diuers others, which are so called by the instruments that they vse. Catoptromancy, Divination which is made by a glass: and diverse Others, which Are so called by the Instruments that they use.
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Of this sort are Bowelgazers to foretell things to come, & Exorcists, whom the Deuill doth easily draw, to be ministers of his impiety, whereby he may the more easily draw men away from God and his holy word. Of this sort Are Bowelgazers to foretell things to come, & Exorcists, whom the devil does Easily draw, to be Ministers of his impiety, whereby he may the more Easily draw men away from God and his holy word.
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And although these Artes were in a manner odious among the wise and studious, yet they gaue themselues many of them to the studie of Astrologie, whereby they by the starres foretelling things to come, got vnto themselues a great name to be accompted wisemen.
And although these Arts were in a manner odious among the wise and studious, yet they gave themselves many of them to the study of Astrology, whereby they by the Stars foretelling things to come, god unto themselves a great name to be accounted Wise men.
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But let vs obserue and marke, that these artes are of that sort, that if wée vse them, they will hinder vs for entering into the kingdome of heauen.
But let us observe and mark, that these arts Are of that sort, that if we use them, they will hinder us for entering into the Kingdom of heaven.
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Leuiticus 20.6. If any turne after such as worke with Spirites, and after soothsayers, to goe a whoring after them, Leviticus 20.6. If any turn After such as work with Spirits, and After soothsayers, to go a whoring After them,
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then will I set my face against that person, and will cut him off from among his people. Leuit. 19.26. You shall not vse witchcraft, nor obserue times. Leuit. 19.31. Yee shall not regard them that worke with Spirites, neyther Soothsayers:
then will I Set my face against that person, and will Cut him off from among his people. Levites 19.26. You shall not use witchcraft, nor observe times. Levites 19.31. Ye shall not regard them that work with Spirits, neither Soothsayers:
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yee shall not seeke to them, to be defiled by thē: I am the Lord your God. Deut. 18.9.
ye shall not seek to them, to be defiled by them: I am the Lord your God. Deuteronomy 18.9.
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When thou shalt come into the land which the Lord thy GOD giueth thee, thou shalt not learne to do after the abominations of those nations.
When thou shalt come into the land which the Lord thy GOD gives thee, thou shalt not Learn to do After the abominations of those Nations.
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verse 10. Let none bee found among you, that maketh his sonne, or his daughters to goe through the fire,
verse 10. Let none be found among you, that makes his son, or his daughters to go through the fire,
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or that vseth witchcraft, or a regarder of times, or a marker of the flying of fowles,
or that uses witchcraft, or a regarder of times, or a marker of the flying of fowls,
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or a Sorcerer, verse 11. Or a charmer, or that counselleth with spirits, or a soothsayer,
or a Sorcerer, verse 11. Or a charmer, or that counselleth with spirits, or a soothsayer,
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or that asketh counsell at the dead.
or that asks counsel At the dead.
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verse 12. For all that doe such things, are abomination to the Lord, and because of these abominations the Lord thy God doth cast them out before thee. verse 12. For all that do such things, Are abomination to the Lord, and Because of these abominations the Lord thy God does cast them out before thee.
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The causes of Gods seuerity against such great and gréeuous sinners, are waighty.
The Causes of God's severity against such great and grievous Sinners, Are weighty.
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For first it is an inexcusable rashnes and presumption, to search out the knowledge of those things which the Lord will not haue to be knowen.
For First it is an inexcusable rashness and presumption, to search out the knowledge of those things which the Lord will not have to be known.
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This rash presumption is condemned by our Sauiour Christ himselfe, in the Acts 1.7, when he answered to his Disciples, asking him, Lord, wilt thou at this time restore the kingdome to Israel? And hee said vnto them, It is not for you to know the time or the seasons, which the Father hath put in his owne power.
This rash presumption is condemned by our Saviour christ himself, in the Acts 1.7, when he answered to his Disciples, asking him, Lord, wilt thou At this time restore the Kingdom to Israel? And he said unto them, It is not for you to know the time or the seasons, which the Father hath put in his own power.
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Secondly, it derogateth from the goodnesse and glorie of God, as though that the Lord had not faithfully taught all things in the sacred Scriptures, which were necessarie to be knowne of vs.
Secondly, it derogateth from the Goodness and glory of God, as though that the Lord had not faithfully taught all things in the sacred Scriptures, which were necessary to be known of us
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Thirdly, it taketh from Christ that honour which is due to him, which of God is giuen a Doctor and teacher vnto vs,
Thirdly, it Takes from christ that honour which is due to him, which of God is given a Doctor and teacher unto us,
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and in whome all the treasures of wisedome and knowledge are hidde, as Paul teacheth.
and in whom all the treasures of Wisdom and knowledge Are hid, as Paul Teaches.
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To conclude therefore this poynt, let vs not séeke vnto them, but vnto our God in our afflictions:
To conclude Therefore this point, let us not seek unto them, but unto our God in our afflictions:
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then will he help vs, and deliuer vs out of our miseries: for hee is a God of power, and therefore is able;
then will he help us, and deliver us out of our misery's: for he is a God of power, and Therefore is able;
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a God of mercie, and therefore is willing to deliuer vs out of trouble:
a God of mercy, and Therefore is willing to deliver us out of trouble:
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for as a father hath pitie vpon his children, so is the Lord merciful to those that trust in him.
for as a father hath pity upon his children, so is the Lord merciful to those that trust in him.
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The ninth Sermon vpon the 25. Psalme. verses 19, 20.The ninth Sermon upon the 25. Psalm. Verses 19, 20.
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19. Behold mine enemies, for they are many, and they hate mee with cruell hatred. The sence is:
19. Behold mine enemies, for they Are many, and they hate me with cruel hatred. The sense is:
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O Lord my God, although I haue bin thy seruant, yet sathan hath raised vp many aduersaries & mortall enemies against mee, who deadly, cruelly,
Oh Lord my God, although I have been thy servant, yet sathan hath raised up many Adversaries & Mortal enemies against me, who deadly, cruelly,
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and most tyrannously detest and hate mee;
and most tyrannously detest and hate me;
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so that except thou be good and gratious vnto mee, to protect and defend me, I shall surely perish.
so that except thou be good and gracious unto me, to Pact and defend me, I shall surely perish.
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1. Doct. God is accustomed to whip his childrē for their sinnes, by the multitude of Infidels that hate the truth.1. Doct. God is accustomed to whip his children for their Sins, by the multitude of Infidels that hate the truth.
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Isai. 10.5. O Asshur (saith the Lord by the Prophet) the rod of my wrath, Isaiah 10.5. O Asshur (Says the Lord by the Prophet) the rod of my wrath,
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and the staffe in their hands is mine indignation.
and the staff in their hands is mine Indignation.
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verse 6. I will send him to a dissembling nation, and I will giue him a charge against the people of my wrath, to take the spoyle,
verse 6. I will send him to a dissembling Nation, and I will give him a charge against the people of my wrath, to take the spoil,
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and to take the pray, and to treade them vnder feet like the mire in the streetes. Ieremie. 25.9.
and to take the prey, and to tread them under feet like the mire in the streets. Ieremie. 25.9.
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Beholde, I will send and take to mee all the families of the North, sayth the Lord,
Behold, I will send and take to me all the families of the North, say the Lord,
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& Nabuchadnezzar the king of Babel my seruant, and will bring them against this land,
& Nebuchadnezzar the King of Babel my servant, and will bring them against this land,
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and against the inhabitants thereof, and against all these Nations round about, and will destroy them,
and against the inhabitants thereof, and against all these nations round about, and will destroy them,
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and make them an astonishment, and an hissing, and a continuall desolation. Exodus 1.13. Wherefore the Egyptians by crueltie caused the children of Israel to serue.
and make them an astonishment, and an hissing, and a continual desolation. Exodus 1.13. Wherefore the egyptians by cruelty caused the children of Israel to serve.
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verse. 14. Thus they made them wearie of their liues, by sore labour in clay and in bricke,
verse. 14. Thus they made them weary of their lives, by soar labour in clay and in brick,
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and in all works in the fielde, with all manner of bondage, which they layde vpon them most cruelly. and in all works in the field, with all manner of bondage, which they laid upon them most cruelly.
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Examples of their cruelties are many in all ages. The Reason is, because first they wil not do that worke of God negligently:
Examples of their cruelties Are many in all ages. The Reason is, Because First they will not do that work of God negligently:
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and so shall wee bee the more afflicted with it, and the better humbled. Secondly, God wil thereby kéepe his people from familiaritie with the wicked.
and so shall we be the more afflicted with it, and the better humbled. Secondly, God will thereby keep his people from familiarity with the wicked.
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Thirdly, that his loue to vs may the better appeare, in burning the rod vpon our repentance.
Thirdly, that his love to us may the better appear, in burning the rod upon our Repentance.
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The vse is, to teach vs, first, that it is the lot of the godly, to be punished by the wicked: so was Christ:The use is, to teach us, First, that it is the lot of the godly, to be punished by the wicked: so was christ:
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so were the Apostles and Prophets:
so were the Apostles and prophets:
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then let vs looke for it, and not murmur at it, nor shrinke from the truth of it.
then let us look for it, and not murmur At it, nor shrink from the truth of it.
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Secondly, that sinne is a most vglie thing in Gods sight, that causeth him to deale so seuerely with his dearest children.
Secondly, that sin is a most ugly thing in God's sighed, that Causes him to deal so severely with his dearest children.
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Thirdly, that we take héede of béeing in league with the wicked: for they are our enemies, and must scourge vs.
Thirdly, that we take heed of being in league with the wicked: for they Are our enemies, and must scourge us
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If men do hate vs and despise vs, let it put vs in mind, that wée haue not loued our GOD,
If men do hate us and despise us, let it put us in mind, that we have not loved our GOD,
cs n2 vdb vvi pno12 cc vvb pno12, vvb pn31 vvd pno12 p-acp n1, cst pns12 vhb xx vvn po12 np1,
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and therefore it is good reason that wee should receiue such reward of hatred vpon our heads.
and Therefore it is good reason that we should receive such reward of hatred upon our Heads.
cc av pn31 vbz j n1 cst pns12 vmd vvi d n1 pp-f n1 p-acp po12 n2.
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God then entendeth to trie our lowlinesse and patience in this behalfe, by our méeke receiuing of the iniuries that men do to vs, without stomaking thē.
God then entendeth to try our lowliness and patience in this behalf, by our meek receiving of the injuries that men do to us, without stomaching them.
np1 av vvz pc-acp vvi po12 n1 cc n1 p-acp d n1, p-acp po12 j n-vvg pp-f dt n2 cst n2 vdb p-acp pno12, p-acp vvg pno32.
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For this delicate bringing vs vp in ease, without enemies, at our pleasures, causeth vs to bee impatient,
For this delicate bringing us up in ease, without enemies, At our pleasures, Causes us to be impatient,
p-acp d j vvg pno12 p-acp p-acp n1, p-acp n2, p-acp po12 n2, vvz pno12 pc-acp vbi j,
(31) part (DIV2)
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so as wee cannot beare any thing;
so as we cannot bear any thing;
av c-acp pns12 vmbx vvi d n1;
(31) part (DIV2)
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so as if a man do but passe by vs with a frowning countenance, it gréeueth vs,
so as if a man do but pass by us with a frowning countenance, it Grieveth us,
av c-acp cs dt n1 vdb p-acp vvi p-acp pno12 p-acp dt j-vvg n1, pn31 vvz pno12,
(31) part (DIV2)
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yea, it is such a corosiue vnto vs, that wee know not which way to turne vs.
yea, it is such a corrosive unto us, that we know not which Way to turn us
uh, pn31 vbz d dt n-jn p-acp pno12, cst pns12 vvb xx r-crq n1 pc-acp vvi pno12
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Then if the Lord our God inure vs to the suffering of enmities, wrongs, and reproches, let vs learne, that therein hee procureth our welfare and profite, to the intent that wee should be all whole and sound, as they say.
Then if the Lord our God inure us to the suffering of enmities, wrongs, and Reproaches, let us Learn, that therein he procureth our welfare and profit, to the intent that we should be all Whole and found, as they say.
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And this is the cause that S. Paul saith, that it behooueth vs to bee armed on both sides, yt wee may passe through enmitie, shame,
And this is the cause that S. Paul Says, that it behooveth us to be armed on both sides, that we may pass through enmity, shame,
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and reproch, as through amitie, glorie, and honour.
and reproach, as through amity, glory, and honour.
cc n1, c-acp p-acp n1, n1, cc n1.
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If men hate and detest vs, let vs neuerthelesse take all patiently, considering, that we haue heretofore not walked in the wayes of God, although that now wee doe.
If men hate and detest us, let us nevertheless take all patiently, considering, that we have heretofore not walked in the ways of God, although that now we do.
cs n2 vvb cc vvb pno12, vvb pno12 av vvi d av-j, vvg, cst pns12 vhb av xx vvn p-acp dt n2 pp-f np1, cs cst av pns12 vdb.
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For this is a most true saying, and worthie of al men to bee receiued and learned, that no affliction commeth vpon vs,
For this is a most true saying, and worthy of all men to be received and learned, that no affliction comes upon us,
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but for our sinnes, and if he now afflict vs, and we walke in his wayes, hee doth it, that wee may not bee ouercome of the same, séeing hee nowe giueth vs power to beare it.
but for our Sins, and if he now afflict us, and we walk in his ways, he does it, that we may not be overcome of the same, seeing he now gives us power to bear it.
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And thereupon it behooueth euerie one of vs, to bethinke himselfe aduisedly;
And thereupon it behooveth every one of us, to bethink himself advisedly;
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and as soone as any man shall hate and persecute any of vs, we must learn to acknowledge, that God putteth vs in minde, to make our owne accusation.
and as soon as any man shall hate and persecute any of us, we must Learn to acknowledge, that God putteth us in mind, to make our own accusation.
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1681
Euen the heathē Philosophers would say, that our deadly enemies doe many times profite vs more then our friends.
Even the heathen Philosophers would say, that our deadly enemies do many times profit us more then our Friends.
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(31) part (DIV2)
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1682
Wherefore? Our friendes beare with vs oftentimes, which causeth vs to féed our owne vices.
Wherefore? Our Friends bear with us oftentimes, which Causes us to feed our own vices.
q-crq? po12 n2 vvi p-acp pno12 av, r-crq vvz pno12 pc-acp vvi po12 d n2.
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For although their intent bée not to flatter vs, yet notwithstanding, the gentlenesse (or rather the crueltie) that they vse in bearing with vs, is a cause that wée thinke not vpon our imperfections, to amende them.
For although their intent been not to flatter us, yet notwithstanding, the gentleness (or rather the cruelty) that they use in bearing with us, is a cause that we think not upon our imperfections, to amend them.
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(31) part (DIV2)
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But our enemies doe praye vpon vs, and séeke all the meanes that may bee, to lay open all the faults that are in vs.
But our enemies do pray upon us, and seek all the means that may be, to lay open all the Faults that Are in us
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(31) part (DIV2)
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Therefore, when any man hateth or findeth fault with vs, it behooueth vs to thinke thus:
Therefore, when any man hates or finds fault with us, it behooveth us to think thus:
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(31) part (DIV2)
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1686
I sée, that God here citeth mée to make mine owne proces, and to accuse my selfe, that I may bee mine owne Iudge, to condemne my selfe, that by so doing my shame may be couered and buried.
I see, that God Here citeth me to make mine own Process, and to accuse my self, that I may be mine own Judge, to condemn my self, that by so doing my shame may be covered and buried.
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(31) part (DIV2)
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And if wee know that such as hate vs, haue cause so to doe, although they doe it of malice:
And if we know that such as hate us, have cause so to do, although they do it of malice:
cc cs pns12 vvb cst d c-acp vvb pno12, vhb n1 av pc-acp vdi, cs pns32 vdb pn31 pp-f n1:
(31) part (DIV2)
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yet notwithstanding, lette vs not replie to say, that this man is ledde by Sathan to reuenge, (although it bee true) lette vs not looke on any such things:
yet notwithstanding, let us not reply to say, that this man is led by Sathan to revenge, (although it be true) let us not look on any such things:
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but let vs pleade guiltie, and pray vnto GOD, in the name of Iesus Christ, to blot out all our offences, to the end wée may bee quitte both before GOD and the world.
but let us plead guilty, and pray unto GOD, in the name of Iesus christ, to blot out all our offences, to the end we may be quit both before GOD and the world.
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Yea, although wee know not any reason why our enemies should hate vs in that behalfe;
Yea, although we know not any reason why our enemies should hate us in that behalf;
uh, cs pns12 vvb xx d n1 c-crq po12 n2 vmd vvi pno12 p-acp d n1;
(31) part (DIV2)
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yet let vs acknowledge, that although we bee not guiltie in that poynt whereof wee are blamed,
yet let us acknowledge, that although we be not guilty in that point whereof we Are blamed,
av vvb pno12 vvi, cst cs pns12 vbb xx j p-acp d n1 c-crq pns12 vbr vvn,
(31) part (DIV2)
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yet haue wee many other vices, whereof wee are guiltie, but our good God spareth vs,
yet have we many other vices, whereof we Are guilty, but our good God spares us,
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(31) part (DIV2)
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and will not haue them come to the knowledge of men.
and will not have them come to the knowledge of men.
cc vmb xx vhi pno32 vvi p-acp dt n1 pp-f n2.
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If it pleased him to stirre abroad all our filthinesse, what a stinke would there be?
If it pleased him to stir abroad all our filthiness, what a stink would there be?
cs pn31 vvd pno31 pc-acp vvi av d po12 n1, r-crq dt n1 vmd pc-acp vbi?
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Let vs consider, that by that meanes God intēdeth, to set secretly before our eies, the sinne which wee would haue cast behind our backs,
Let us Consider, that by that means God intends, to Set secretly before our eyes, the sin which we would have cast behind our backs,
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and that is to make vs to hate the euill that is in vs, without any flattering of our selues.
and that is to make us to hate the evil that is in us, without any flattering of our selves.
cc d vbz pc-acp vvi pno12 pc-acp vvi dt n-jn cst vbz p-acp pno12, p-acp d j-vvg pp-f po12 n2.
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If men do blame vs for executing of our offices and duties faithfully, for following Gods word zealously and sincerely, lette vs assure our selues, that Gods will is, that our receiuing of such a reward, shall bee, to the end that wee should looke for a better at his hand.
If men do blame us for executing of our Offices and duties faithfully, for following God's word zealously and sincerely, let us assure our selves, that God's will is, that our receiving of such a reward, shall be, to the end that we should look for a better At his hand.
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And if wee sée no cause at all, but are vtterly abashed in our selues, let vs not therefore cease to say, O Lord, thou art righteous, whatsoeuer come of it.
And if we see no cause At all, but Are utterly abashed in our selves, let us not Therefore cease to say, Oh Lord, thou art righteous, whatsoever come of it.
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(31) part (DIV2)
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And herewithall let vs endeuour to profite our selues, by all the chastisements which God sendeth vs from day to day,
And herewithal let us endeavour to profit our selves, by all the chastisements which God sends us from day to day,
cc av vvb pno12 n1 pc-acp vvi po12 n2, p-acp d dt n2 r-crq np1 vvz pno12 p-acp n1 p-acp n1,
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and let vs vnderstand, that therby God intendeth to fashiō vs to praise and glorifie him,
and let us understand, that thereby God intends to fashion us to praise and Glorify him,
cc vvb pno12 vvi, cst av np1 vvz p-acp n1 pno12 p-acp n1 cc vvi pno31,
(31) part (DIV2)
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euen when wee sée good men hated and persecuted.
even when we see good men hated and persecuted.
av c-crq pns12 vvb j n2 vvn cc vvn.
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For as euerie one of vs ought to bee patient, and by his patience to praise God for all things that hee suffereth,
For as every one of us ought to be patient, and by his patience to praise God for all things that he suffers,
p-acp p-acp d crd pp-f pno12 vmd pc-acp vbi j, cc p-acp po31 n1 pc-acp vvi np1 p-acp d n2 cst pns31 vvz,
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so also must we not blame him, but rather as Dauid here doth, pray vnto him,
so also must we not blame him, but rather as David Here does, pray unto him,
av av vmb pns12 xx vvi pno31, cc-acp av-c p-acp np1 av vdz, vvb p-acp pno31,
(31) part (DIV2)
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when we sée him suffer good men to bee hated and persecuted: wherefore, lette vs not bée too much grieued, when wee sée them so hardly vsed. Wée sée Dauids estate:
when we see him suffer good men to be hated and persecuted: Wherefore, let us not been too much grieved, when we see them so hardly used. We see David estate:
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(31) part (DIV2)
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he was a patterne of al holinesse, a man after Gods owne heart;
he was a pattern of all holiness, a man After God's own heart;
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and yet notwithstanding, we sée him in such misery by the hatred of his enemies, that he seemeth to bee vtterly past recouerie.
and yet notwithstanding, we see him in such misery by the hatred of his enemies, that he seems to be utterly past recovery.
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Can we blame God in this behalfe? Nay rather, when wée sée such afflictions come vpon others,
Can we blame God in this behalf? Nay rather, when we see such afflictions come upon Others,
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or our selues, lette vs humble our selues. And although the reason why God doth so, be not apparant vnto vs:
or our selves, let us humble our selves. And although the reason why God does so, be not apparent unto us:
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(31) part (DIV2)
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yet notwithstanding, let vs assure our selues, that GOD doth it not without cause;
yet notwithstanding, let us assure our selves, that GOD does it not without cause;
av a-acp, vvb pno12 vvi po12 n2, cst np1 vdz pn31 xx p-acp n1;
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and therefore wee ought to glorifie him in all his iudgements, although they bee incomprehensible to vs.
and Therefore we ought to Glorify him in all his Judgments, although they be incomprehensible to us
cc av pns12 vmd pc-acp vvi pno31 p-acp d po31 n2, cs pns32 vbb j p-acp pno12
(31) part (DIV2)
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Psalme. 25.20. Keepe my soule, & deliuer me, let me not be confounded; for I trust in thee. The sence is: Psalm. 25.20. Keep my soul, & deliver me, let me not be confounded; for I trust in thee. The sense is:
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FOrasmuch (O Lord my God) as all my whole trust and confidence I repose in thy mercie,
FOrasmuch (Oh Lord my God) as all my Whole trust and confidence I repose in thy mercy,
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(32) part (DIV2)
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and none in flesh, bloud, nor any other meanes whatsoeuer, to be deliuered from perill and danger, which mine enemies, to the losse of my life,
and none in Flesh, blood, nor any other means whatsoever, to be Delivered from peril and danger, which mine enemies, to the loss of my life,
cc pix p-acp n1, n1, ccx d j-jn n2 r-crq, pc-acp vbi vvn p-acp n1 cc n1, r-crq po11 n2, p-acp dt n1 pp-f po11 n1,
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yea, to my vtter confusion, doe lie in waite to inflict vpon mée:
yea, to my utter confusion, do lie in wait to inflict upon me:
uh, p-acp po11 j n1, vdb vvi p-acp n1 pc-acp vvi p-acp pno11:
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and forasmuch as thou art a God of power, and therefore art able to deliuer, a God of compassion,
and forasmuch as thou art a God of power, and Therefore art able to deliver, a God of compassion,
cc av c-acp pns21 vb2r dt n1 pp-f n1, cc av vb2r j pc-acp vvi, dt n1 pp-f n1,
(32) part (DIV2)
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and therefore regardest the afflictions of thy déere children, trusting and calling vpon thée in their afflictions and aduersities;
and Therefore regardest the afflictions of thy dear children, trusting and calling upon thee in their afflictions and adversities;
cc av vvd2 dt n2 pp-f po21 j-jn n2, vvg cc vvg p-acp pno21 p-acp po32 n2 cc n2;
(32) part (DIV2)
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I humbly beséech thée, for Iesus Christs sake the Messiah to come, to kéepe and preserue my foule from destruction,
I humbly beseech thee, for Iesus Christ sake the Messiah to come, to keep and preserve my foul from destruction,
pns11 av-j vvb pno21, c-acp np1 npg1 n1 dt np1 pc-acp vvi, pc-acp vvi cc vvi po11 n1 p-acp n1,
(32) part (DIV2)
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and my bodie from the tortures which mine enemies would lay vpon it:
and my body from the tortures which mine enemies would lay upon it:
cc po11 n1 p-acp dt n2 r-crq po11 n2 vmd vvi p-acp pn31:
(32) part (DIV2)
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so shall I glorifie thy name among thy Saints in the great congregation, and after this life sing prayses with the Saints and Angels in thy kingdome, to thy glorious name for euer.
so shall I Glorify thy name among thy Saints in the great congregation, and After this life sing praises with the Saints and Angels in thy Kingdom, to thy glorious name for ever.
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(32) part (DIV2)
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1. Doct. Whoso trusteth in the Lord in the time of persecution by his enemies, will flie to him to preserue his soule and his body by prayer.1. Doct. Whoso Trusteth in the Lord in the time of persecution by his enemies, will fly to him to preserve his soul and his body by prayer.
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(32) part (DIV2)
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The Reason is: Where hope in God is, there is also prayer to God, seeing it springeth necessarily from it,The Reason is: Where hope in God is, there is also prayer to God, seeing it springs necessarily from it,
dt n1 vbz: q-crq vvb p-acp np1 vbz, pc-acp vbz av n1 p-acp np1, vvg pn31 vvz av-j p-acp pn31,
(32) part (DIV2)
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as the fruit doth from the trée.
as the fruit does from the tree.
c-acp dt n1 vdz p-acp dt n1.
(32) part (DIV2)
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The vse is, That as we would be assured that we hope in God, so also that wee exercise prayer, séeing that wee cannot assure our selues of the cause, without the effect.The use is, That as we would be assured that we hope in God, so also that we exercise prayer, seeing that we cannot assure our selves of the cause, without the Effect.
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(32) part (DIV2)
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Lette vs therefore according to his commandement, in our afflictions and necessities, seeke to GOD in the name of Iesus Christ for succour, by continuall prayer, and calling vpon his name.
Let us Therefore according to his Commandment, in our afflictions and necessities, seek to GOD in the name of Iesus christ for succour, by continual prayer, and calling upon his name.
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Let vs call vpon him in the day time, and in the night season: lette vs powre out our complaints before him daylie and hourely:
Let us call upon him in the day time, and in the night season: let us pour out our complaints before him daily and hourly:
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let vs make our prayers vnto him, although wee feele our selues nothing released, but oftētimes worse & worse, which maketh vs oftentimes, almost to doubt of his goodnes.
let us make our Prayers unto him, although we feel our selves nothing released, but oftentimes Worse & Worse, which makes us oftentimes, almost to doubt of his Goodness.
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Psa. 77. that he doth reiect, and giueth no heede vnto them: whereby we almost thinke it in vaine to pray, séeing that we finde no release.Psa. 77. that he does reject, and gives no heed unto them: whereby we almost think it in vain to pray, seeing that we find no release.
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But this is our weakenesse, and frailtie of our flesh, which will not willingly bee subdued to the spirite:
But this is our weakness, and frailty of our Flesh, which will not willingly be subdued to the Spirit:
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Which lette vs beséech the Lord to forgiue vs, for hee séeth our conflicts, and looketh vpon our continuall sighes and petitions,
Which let us beseech the Lord to forgive us, for he seeth our conflicts, and looks upon our continual sighs and petitions,
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but hee deferreth and prolongeth his helpe the longer, and doth not at the first helpe vs;
but he deferreth and prolongeth his help the longer, and does not At the First help us;
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to this ende, that wee may sée fully our owne weaknesse, learne by little and little to subdue our rebellions to his gratious will, who knoweth better what is meete for vs, then we for our selues.
to this end, that we may see Fully our own weakness, Learn by little and little to subdue our rebellions to his gracious will, who Knoweth better what is meet for us, then we for our selves.
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Therefore lette vs beseech him to strengthen vs by his holie spirite, that wee may still perseuere and continue in prayer,
Therefore let us beseech him to strengthen us by his holy Spirit, that we may still persevere and continue in prayer,
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and with longing desires patiently waite for him, being fully assured, that although it presently appeare not,
and with longing Desires patiently wait for him, being Fully assured, that although it presently appear not,
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yet hee is alwaies present with vs, and heareth our sighes and complaints, and will,
yet he is always present with us, and hears our sighs and complaints, and will,
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when hee seeth his time, declare himselfe manifestly, in kéeping our soules, and deliuering our bodies;
when he sees his time, declare himself manifestly, in keeping our Souls, and delivering our bodies;
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in preseruing vs from confusion, and in renuing our harts with spirituall ioy.
in preserving us from confusion, and in renewing our hearts with spiritual joy.
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1737
Lette vs earnestly entreate him, to stirre vp our dull and sluggish nature to call vpon him continually, appoynting him neither the time,
Let us earnestly entreat him, to stir up our dull and sluggish nature to call upon him continually, appointing him neither the time,
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1738
nor the meanes of our deliuerance;
nor the means of our deliverance;
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(32) part (DIV2)
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1739
but leauing al to his good will and pleasure, we may in the meane time neuer cease by continuall prayer to call for his merciful helpe and assistance,
but leaving all to his good will and pleasure, we may in the mean time never cease by continual prayer to call for his merciful help and assistance,
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1740
vntil such time it shal please his goodnesse to send vs full deliuerance.
until such time it shall please his Goodness to send us full deliverance.
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1741
Although wee féele our selues through the malice of Sathan, verie vnwilling to prayer, seeing that wee doe not fully perceiue them to bee heard,
Although we feel our selves through the malice of Sathan, very unwilling to prayer, seeing that we do not Fully perceive them to be herd,
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1742
but goe on still languishing in our sorrowes, as though GOD had no care of vs. Yet this our dulnesse let vs entreate our mercifull father to pardon in vs,
but go on still languishing in our sorrows, as though GOD had no care of us Yet this our dulness let us entreat our merciful father to pardon in us,
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1743
and grant that wee may bee raised vp, and pray for aide and reliefe of him continually:
and grant that we may be raised up, and pray for aid and relief of him continually:
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1744
and although we should sée no signe of fauour, yet that we may continue still with the faithfull woman of Canaan,
and although we should see no Signen of favour, yet that we may continue still with the faithful woman of Canaan,
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1745
and neuer cease in heart, mind, and mouth, till he graunt our requests at his appoynted time,
and never cease in heart, mind, and Mouth, till he grant our requests At his appointed time,
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1746
when he knoweth it shall be most méete for our behoofe and his glorie:
when he Knoweth it shall be most meet for our behoof and his glory:
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1747
And that when the Lord shall mercifully looke vpon vs, we then fully with our whole hearts acknowledge his goodnesse towards vs;
And that when the Lord shall mercifully look upon us, we then Fully with our Whole hearts acknowledge his Goodness towards us;
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1748
and let it neuer slippe out of our hearts, but continue thankfull for the same all the dayes of our liues, whereby his glorie in vs may be declared, and our soules relieued.
and let it never slip out of our hearts, but continue thankful for the same all the days of our lives, whereby his glory in us may be declared, and our Souls relieved.
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1749
The tenth Sermon vpon the 25. Psalme. verses, 21.22.The tenth Sermon upon the 25. Psalm. Verses, 21.22.
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21. Let mine vprightnes and equitie preserue me: for my hope is in thee. The sence is:
21. Let mine uprightness and equity preserve me: for my hope is in thee. The sense is:
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O Lord my God, whereas mine aduersaries persecute me, thou knowest that they haue no iust cause so to doe, séeing that thou hast giuen me integritie, vprightnesse,
Oh Lord my God, whereas mine Adversaries persecute me, thou Knowest that they have no just cause so to do, seeing that thou hast given me integrity, uprightness,
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and iustice, and seeing that it is not sufficient to bee of a sound and vpright conscience to bee deliuered from dangers,
and Justice, and seeing that it is not sufficient to be of a found and upright conscience to be Delivered from dangers,
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but to trust to thy swéete promises, therfore my safetie (O Lord) I committe to thy protection.
but to trust to thy sweet promises, Therefore my safety (Oh Lord) I commit to thy protection.
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1. Doct. The best way to stay vs in the time of our trouble, & to kéep our patience inuiolable, is to look in for a good conscience,1. Doct. The best Way to stay us in the time of our trouble, & to keep our patience inviolable, is to look in for a good conscience,
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& sée yt we be falsly accused:
& see that we be falsely accused:
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which if we find, thē al goeth well, & we are ioyfull at home, howsoeuer the world shall say or doe abroad;
which if we find, them all Goes well, & we Are joyful At home, howsoever the world shall say or do abroad;
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for wee may say with Salomon, Prou. 28.1. Euerie wicked man flyeth, when none pursueth: but the iust are like a yong Lyon, which is couragious.
for we may say with Solomon, Prou. 28.1. Every wicked man flies, when none pursueth: but the just Are like a young lion, which is courageous.
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This holy Prouerbe teacheth, that wickednesse maketh the wicked verie fearefull, and that righteousnesse maketh the innocent secure and bold.
This holy Proverb Teaches, that wickedness makes the wicked very fearful, and that righteousness makes the innocent secure and bold.
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In it first, the wicked man is resembled to a bird, or some such timorous creature, which betaketh it selfe to flight, when no cause is offered.
In it First, the wicked man is resembled to a bird, or Some such timorous creature, which betaketh it self to flight, when no cause is offered.
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For the guiltie person, after he hath committed some abominable act, (as theft or murther, imagineth that some lie in waite for him,
For the guilty person, After he hath committed Some abominable act, (as theft or murder, imagineth that Some lie in wait for him,
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& doubteth he shal be taken:
& doubteth he shall be taken:
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the reason is, for ye although none is néere to pursue him, yet the sound of terrour is in his eares,
the reason is, for you although none is near to pursue him, yet the found of terror is in his ears,
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as the Aramites are for example, who cāping about Samaria, 2. Kin. 6.7. The Lord had caused the campe of the Aramites to heare a noyse of chariots,
as the Aramites Are for Exampl, who camping about Samaria, 2. Kin. 6.7. The Lord had caused the camp of the Aramites to hear a noise of chariots,
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and a noyse of horses, and a noyse of a great armie, so that they sayd one to another,
and a noise of Horses, and a noise of a great army, so that they said one to Another,
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1765
Behold, the kind of Israel hath hired against vs the kings of the Hittites, and the kings of the Egyptians, to come vpon vs. vers. 7. Wherfore they arose,
Behold, the kind of Israel hath hired against us the Kings of the Hittites, and the Kings of the egyptians, to come upon us vers. 7. Wherefore they arose,
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and fled in the twylight, and left their tents, and their horses, and their asses, euen the campe as it was, and fled for their liues. and fled in the twilight, and left their tents, and their Horses, and their asses, even the camp as it was, and fled for their lives.
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1767
The sting of conscience will not suffer him to be quiet in any place.
The sting of conscience will not suffer him to be quiet in any place.
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But the iust, as is affirmed in the secōd place, are like a yong Lion, which is couragious.
But the just, as is affirmed in the secōd place, Are like a young lion, which is courageous.
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For he goeth on his way boldly and swiftly, without returning backe for feare of any.
For he Goes on his Way boldly and swiftly, without returning back for Fear of any.
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The reason is. For that being at peace with God, & hauing a good cause, and a sound conscience, he dreadeth no obiection nor daunger.The reason is. For that being At peace with God, & having a good cause, and a found conscience, he dreads no objection nor danger.
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1771
This same Integritie therefore, is like Noahs Arke, wherein he was preserued, whē others, that were without, perished.
This same Integrity Therefore, is like Noahs Ark, wherein he was preserved, when Others, that were without, perished.
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It is like the red thred, which the spies of Ioshua gaue to Rahab, which was as a charter, whereby shée claimed her life,
It is like the read thread, which the spies of Ioshua gave to Rahab, which was as a charter, whereby she claimed her life,
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1773
when the rest were destroyed which had not the like.
when the rest were destroyed which had not the like.
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1774
So is this vprightnes of smal reckoning (I cōfesse) with men of this world, which thinke that there is none other heauē, but earth:
So is this uprightness of small reckoning (I confess) with men of this world, which think that there is none other heaven, but earth:
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But as Rahabs thred was better to her, then all her goods & substance, when the sword came:
But as Rahabs thread was better to her, then all her goods & substance, when the sword Come:
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so vprightnes is better to Gods children, then all the world, when death commeth.
so uprightness is better to God's children, then all the world, when death comes.
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If they haue this within they care not, nay, they néed 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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1778
If Sathans buffetting come, this is an helmet of proofe;
If Satan's Buffeting come, this is an helmet of proof;
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if Sathans dartes flie, this is a shield to quench them, if floods of troubles come to carrie vs away, this is a shippe to beare vs vp;
if Satan's darts fly, this is a shield to quench them, if floods of Troubles come to carry us away, this is a ship to bear us up;
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1780
if all the world cast myre and filth in our faces, wée are not a whitte the more deformed, but still beautifull:
if all the world cast mire and filth in our faces, we Are not a whit the more deformed, but still beautiful:
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1781
For the Kings daughter is all beautifull within, Psalm. 45.13. For the Kings daughter is all beautiful within, Psalm. 45.13.
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1782
Let vs haue regard to a good conscience, and because it is so precious a iewell, I wish all persons, that as yet neuer laboured to get a good conscience, now to begin.
Let us have regard to a good conscience, and Because it is so precious a jewel, I wish all Persons, that as yet never laboured to get a good conscience, now to begin.
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Reasons to induce men thereunto, are sound and good.
Reasons to induce men thereunto, Are found and good.
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First, you séeke day and night, from yéere to yéere, for honors, riches & pleasures, which you must leaue behind you, much more ought you to séeke for this vprightnes, cōsidering that conscience will be with you in this life, in death, at the last iudgement, and for euer.
First, you seek day and night, from year to year, for honours, riches & pleasures, which you must leave behind you, much more ought you to seek for this uprightness, considering that conscience will be with you in this life, in death, At the last judgement, and for ever.
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1785
2. Reason. He which wanteth a conscience purged in the bloud of Christ, can neuer haue any true & lasting comfort in this life.2. Reason. He which Wants a conscience purged in the blood of christ, can never have any true & lasting Comfort in this life.
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1786
Suppose a mā were arraied in cloth of tissue, set in a chaire of estate, before him a table furnished with all daintie prouision, his seruants, monarches and Princes;
Suppose a man were arrayed in cloth of tissue, Set in a chair of estate, before him a table furnished with all dainty provision, his Servants, monarchs and Princes;
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1787
his riches ye chiefest treasures & kingdomes of the world, but withall, suppose one standing by with a naked sword to cut his throate,
his riches the chiefest treasures & kingdoms of the world, but withal, suppose one standing by with a naked sword to Cut his throat,
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1788
or a wild beast ready immediatly to pull him in péeces:
or a wild beast ready immediately to pull him in Pieces:
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1789
now, what can wee say of this mans estate, but that all his happines is nothing but woe and misery?
now, what can we say of this men estate, but that all his happiness is nothing but woe and misery?
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1790
And such is the estate of all men, that abounding with riches, honours and pleasures, carrie about them an euill conscience, which is as a sword to slay the soule,
And such is the estate of all men, that abounding with riches, honours and pleasures, carry about them an evil conscience, which is as a sword to slay the soul,
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1791
or as a rauinous beast, ready to sucke the blood of the soule, and to rend it in péeces.
or as a rauinous beast, ready to suck the blood of the soul, and to rend it in Pieces.
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1792
3. Reason. He which wanteth a good conscience, can do nothing but sinne, his very eating and drinking, his sléeping & waking,3. Reason. He which Wants a good conscience, can do nothing but sin, his very eating and drinking, his sleeping & waking,
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1793
and all that he doth turneth to sinne the consciēce must first be good, before the action can be good:
and all that he does turns to sin the conscience must First be good, before the actium can be good:
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1794
if the roote be corrupt, the fruites are answerable.
if the root be corrupt, the fruits Are answerable.
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1795
4. Reason. An euill conscience is the greatest enemy that a man can haue, because it doth execute all the partes of iudgement against him. It is the Lords Sergeant:4. Reason. an evil conscience is the greatest enemy that a man can have, Because it does execute all the parts of judgement against him. It is the lords sergeant:
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1796
God néedeth not to send out proces by any of his creatures for man, the conscience within a man wil arrest him, and bring him before God.
God needeth not to send out Process by any of his creatures for man, the conscience within a man will arrest him, and bring him before God.
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1797
It is the Gaoler, to kéepe man in pryson, in boltes and irons, that he may be forth comming at the day of iudgement.
It is the Gaoler, to keep man in prison, in bolts and irons, that he may be forth coming At the day of judgement.
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1798
It is the witnes to accuse him, the iudge to condemne him, the hangman to execute him,
It is the witness to accuse him, the judge to condemn him, the hangman to execute him,
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1799
and the flashings of the fire of hell to torment him.
and the flashings of the fire of hell to torment him.
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1800
Againe, it maketh a man to be an enemy to God, because it accuseth him to God,
Again, it makes a man to be an enemy to God, Because it Accuseth him to God,
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1801
and maketh him flie from God, as Adam did when he sinned.
and makes him fly from God, as Adam did when he sinned.
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1802
Also, it maketh a man to be his own enemy, in that it doth cause him to lay violent hands vpon himselfe,
Also, it makes a man to be his own enemy, in that it does cause him to lay violent hands upon himself,
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1803
& become his owne hangman, or his owne cutthroate. And on the contrary, a good conscience is a mans best friend:
& become his own hangman, or his own cutthroat. And on the contrary, a good conscience is a men best friend:
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1804
when all mē entreate him hardly, it will speake faire and comfort him: it is a continual feast and a Paradise vpon the earth.
when all men entreat him hardly, it will speak fair and Comfort him: it is a continual feast and a Paradise upon the earth.
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1805
5. Reason. The sacred scripture sheweth, that they which neuer séeke for good consciences, haue terrible endes.5. Reason. The sacred scripture shows, that they which never seek for good Consciences, have terrible ends.
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1806
For either they die blockes, as Nabal did, or desperate, as Cain Saul, Achithophel, and Iudas.
For either they die blocks, as Nabal did, or desperate, as Cain Saul, Achitophel, and Iudas.
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1807
6. Reason. Wée must consider often the terrible day of iudgement, in which euery man must receyue according to his workes:6. Reason. We must Consider often the terrible day of judgement, in which every man must receive according to his works:
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1808
and that we may be then the better absolued, the best way is, to séeke for a good conscience:
and that we may be then the better absolved, the best Way is, to seek for a good conscience:
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1809
for if our conscience be euill, and condemne vs in this life, God will much more condemne vs.
for if our conscience be evil, and condemn us in this life, God will much more condemn us
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1810
And whereas we must passe through thrée iudgemēts, the iudgemēt of men, the iudgement of our consciences,
And whereas we must pass through thrée Judgments, the judgement of men, the judgement of our Consciences,
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1811
and the last iudgement of God;
and the last judgement of God;
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1812
we shall neuer be strengthened against them, and cleared in them all, but by the séeking of integrity and a good conscience.
we shall never be strengthened against them, and cleared in them all, but by the seeking of integrity and a good conscience.
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1813
Psalm. 25.22. Deliuer Israel, O God, out of all his troubles.Psalm. 25.22. Deliver Israel, Oh God, out of all his Troubles.
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1814
THe Prophet by this clause, sheweth, what manner of aduersaries they were, against whome he complained to God. THe Prophet by this clause, shows, what manner of Adversaries they were, against whom he complained to God.
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1815
Domesticall enemies it is probable they were, which as a disease inclosed in the bowels of a mā tormented & vexed the people of God For by the word Deliuer, or Redeeme, we gather, that the Church of God was with great seruitude gréeuously oppressed.
Domestical enemies it is probable they were, which as a disease enclosed in the bowels of a man tormented & vexed the people of God For by the word Deliver, or redeem, we gather, that the Church of God was with great servitude grievously oppressed.
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1816
Therefore I doubt not, but the Prophet, in praying to bée deliuered both himselfe particularly,
Therefore I doubt not, but the Prophet, in praying to been Delivered both himself particularly,
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1817
& the Church generally from their troubles, prayeth to be deliuered from the hands of Saul & other tyrants, that were for this purpose to torment and persecute, not onely the Prophet,
& the Church generally from their Troubles, Prayeth to be Delivered from the hands of Saul & other Tyrants, that were for this purpose to torment and persecute, not only the Prophet,
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1818
but the whole Church vnder his tyrannicall gouernment.
but the Whole Church under his tyrannical government.
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1819
The sence is: O Lord, our God, I hūbly beséech thée for Christes sake, to redéeme, not only me thine vnworthy seruant,The sense is: Oh Lord, our God, I humbly beseech thee for Christ's sake, to Redeem, not only me thine unworthy servant,
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1820
but also thy whole Church, which is greatly vexed, and miserably kept in seruitude by Saul and other tyrants.
but also thy Whole Church, which is greatly vexed, and miserably kept in servitude by Saul and other Tyrants.
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1821
O Lord, we are thy seruants, and the shéep of thy pasture, and thou art our Shepherd;
O Lord, we Are thy Servants, and the sheep of thy pasture, and thou art our Shepherd;
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1822
thou art our father, and wée thy children:
thou art our father, and we thy children:
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1823
therefore wée beséech thée, extend thy fatherly compassion to deliuer vs thy deare children, out of our miseries;
Therefore we beseech thee, extend thy fatherly compassion to deliver us thy deer children, out of our misery's;
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1824
so shall wee both in this lyfe, and that to come, glorifie thy holy name world without end.
so shall we both in this life, and that to come, Glorify thy holy name world without end.
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1825
The Doctrine is: Wée must in all our troubles pray to GOD, not onely for our selues,The Doctrine is: We must in all our Troubles pray to GOD, not only for our selves,
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1826
but for all the whole Church, to bée deliuered from our miseries. The Reason is: If one member suffer, other must needs suffer, 1. Corinth. 12. The Vse. Let vs therfore performe this dutie towards the whole Church, that shée may also do the like for vs:
but for all the Whole Church, to been Delivered from our misery's. The Reason is: If one member suffer, other must needs suffer, 1. Corinth. 12. The Use. Let us Therefore perform this duty towards the Whole Church, that she may also do the like for us:
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1827
then shall wée bee assured, that the Lord will deliuer vs, when hée séeth it méete for his glory and our good, seing he hath promised to graunt the requests of his spouse the Church.
then shall we be assured, that the Lord will deliver us, when he seeth it meet for his glory and our good, sing he hath promised to grant the requests of his spouse the Church.
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1828
This grace the Lord graunt vs all for his mercies sake:
This grace the Lord grant us all for his Mercies sake:
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1829
to whome with the Sonne, and the holy Ghost, be all glory, wisedome, thankes, honour, power,
to whom with the Son, and the holy Ghost, be all glory, Wisdom, thanks, honour, power,
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1830
and might, both now and for euer. Amen. Soli Deo gloria.
and might, both now and for ever. Amen. Soli God gloria.
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