The prisoners plaint a sermon preached by Gualter Ashton, Master of Arts, prisoner in the Kings Bench for debt, before the imprisoned and others in that place, vpon the 25. of August. 1622.
PSAL. 130. VER. 1. Out of the Deepe places haue I called to thee O Lord, &c. THe Text is one of Dauids Petitions, when he was in his Prosunditatibus, as Iunius, and Tremellius read the words, in the depth of deepes, distressed in body, distracted in soule, persecuted in person, wounded in spirit.
PSALM 130. VER. 1. Out of the Deep places have I called to thee Oh Lord, etc. THe Text is one of David Petitions, when he was in his Prosunditatibus, as Iunius, and Tremellius read the words, in the depth of deeps, distressed in body, distracted in soul, persecuted in person, wounded in Spirit.
Distracted, wounded both in soule and conscience, with the feare of Gods wrath for his sinnes committed, which many times euen in this life, breakes forth into due strokes of vengeance, against all such as trade in sinne,
Distracted, wounded both in soul and conscience, with the Fear of God's wrath for his Sins committed, which many times even in this life, breaks forth into due Strokes of vengeance, against all such as trade in sin,
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which is not vsuall with many in their daies of triall, and houre of temptations, who are so farre from wrestling with God by deuout supplications for deliuerance, that they either fall off, from their affiance and trust in God,
which is not usual with many in their days of trial, and hour of temptations, who Are so Far from wrestling with God by devout supplications for deliverance, that they either fallen off, from their affiance and trust in God,
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which is to bee marked, as a direction for vs the imprisoned, that seeing the Lord hath written bitter things against vs, and hemb'd vs in on euery side, with wants, oppressions, reproches,
which is to be marked, as a direction for us the imprisoned, that seeing the Lord hath written bitter things against us, and hemmed us in on every side, with Wants, oppressions, Reproaches,
vntill wee haue made our peace with God, by true conuersion and godly sorrow, for all those sinnes, which haue brought vpon vs this bondage and immuerement;
until we have made our peace with God, by true conversion and godly sorrow, for all those Sins, which have brought upon us this bondage and immuerement;
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which being done, the Lord hee cannot but grant vs his gracious liberate, I meane discharge from this house of Teares, the common Inne of all the Oppressed.
which being done, the Lord he cannot but grant us his gracious liberate, I mean discharge from this house of Tears, the Common Inn of all the Oppressed.
and so called as Arius Montanus giues the reason, because the Priests and the Leuites (as they ascended from that place of the Temple, which was called the great Court into a higher roome,
and so called as Arius Montanus gives the reason, Because the Priests and the Levites (as they ascended from that place of the Temple, which was called the great Court into a higher room,
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named the inner Court of the house of the Lord) did at solemne feast daies, sing this Psalme, with others of the like Inscription, vpon euery staire once;
nam the inner Court of the house of the Lord) did At solemn feast days, sing this Psalm, with Others of the like Inscription, upon every stair once;
and spirituall affections, according as wee are called vpon, with the words of Sursum corda, in the suffrages of our Church •••hurgie, and English seruice Booke.
and spiritual affections, according as we Are called upon, with the words of Sursum Corda, in the suffrages of our Church •••hurgie, and English service Book.
but that a certaine excellency lies hid in this Psalme aboue the rest, as being a choise and heauenly Epigrame, and therefore called a Song of Degrees, as the Canticles a Song of Songs;
but that a certain excellency lies hid in this Psalm above the rest, as being a choice and heavenly Epigram, and Therefore called a Song of Degrees, as the Canticles a Song of Songs;
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The ten Commandements, a Doctrine of Doctrines, the Creed, a History of Histories; the Lords prayer a Prayer of Prayers, onely to shew the eminency and excellency thereof.
The ten commandments, a Doctrine of Doctrines, the Creed, a History of Histories; the lords prayer a Prayer of Prayers, only to show the eminency and excellency thereof.
To conclude then, we are not to be too inquisitiue and curious, in searching out the reason of each particular, sed quaedam ignorare, non tantum est boni Christiani, sed etiam & docti Theologi:
To conclude then, we Are not to be too inquisitive and curious, in searching out the reason of each particular, sed quaedam ignorare, non Tantum est boni Christians, sed etiam & Learned Theologians:
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to note Dauids feruency, and earnestnesse in this his suite, together with the Condition of time exprest in the word ( haue ) which being a note of the Preterperfect tense, argues his continued and constant suite,
to note David fervency, and earnestness in this his suit, together with the Condition of time expressed in the word (have) which being a note of the Preterperfect tense, argues his continued and constant suit,
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vnder the name whereof the Prophet Dauid, Sanctified Ieremie, and other the Penmen of the Holy Scriptures doe by a Tropicall, or a borrowed kinde of speech, signifie great afflictions and distresses;
under the name whereof the Prophet David, Sanctified Ieremie, and other the Penmen of the Holy Scriptures do by a Tropical, or a borrowed kind of speech, signify great afflictions and Distresses;
which often are resembled to deepe waters, and so is the phrase taken in the. 69. Psalm. vers. 2. as also in the 124. Psalm. 4. And the Iewes hauing vpon them the perfection of misery, finde not how to expresse their wofull condition,
which often Are resembled to deep waters, and so is the phrase taken in thee. 69. Psalm. vers. 2. as also in the 124. Psalm. 4. And the Iewes having upon them the perfection of misery, find not how to express their woeful condition,
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And Pindar, writing of a great Battell, betweene the Persians, and the Grecians calls it NONLATINALPHABET: The destroying shower of Iupiter; and this seemes to be the reason of this Translation,
And Pindar, writing of a great Battle, between the Persians, and the Greeks calls it: The destroying shower of Iupiter; and this seems to be the reason of this translation,
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but vpon the instant a second, or a third calamitie, like Iobs Messengers, hath come posting one in the necke of another vpon vs, & sicut vnda, vndam trudit;
but upon the instant a second, or a third calamity, like Jobs Messengers, hath come posting one in the neck of Another upon us, & sicut Unda, vndam trudit;
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Secondly, water hath a swallowing & stifeling qualitie, witnes the people that perished in the riuer Kison, and the riuer Kison swept them away, Iudg. 5. 21. as also the forefathers of the Egyptians, who tooke a surfet of the Red Sea, and gaue vp the ghost:
Secondly, water hath a swallowing & stifling quality, witness the people that perished in the river Kishon, and the river Kishon swept them away, Judges 5. 21. as also the Forefathers of the egyptians, who took a surfeit of the Read Sea, and gave up the ghost:
and wee in some measure eased from the tyrannie and commanding power therof, He that suffers in the flesh, ceaseth from sinne, 1. Pet. 4. 1. Lastly, as water is an allay, for the tempering of our strong and fuming Wines;
and we in Some measure eased from the tyranny and commanding power thereof, He that suffers in the Flesh, ceases from sin, 1. Pet. 4. 1. Lastly, as water is an allay, for the tempering of our strong and fuming Wines;
yet this glorious bud is blasted, his honour is eclipsed, and his pompe inueloped in the greatnesse of distresse, he is totus in Profundis, deepe in the share of misery.
yet this glorious bud is blasted, his honour is eclipsed, and his pomp inveloped in the greatness of distress, he is totus in Profundis, deep in the share of misery.
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The Conclusion is obuious, that God out of his vnsearchable wisedome, doeth often plunge his dearest and nearest children in extreame miseries and calamities;
The Conclusion is obvious, that God out of his unsearchable Wisdom, doth often plunge his dearest and nearest children in extreme misery's and calamities;
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The Sonne of the morning, CRIST IESVS, the brightnesse of his Father, Qui licet intrauit mundum sine peccato, tamen non exiuit sine flagello, who although he was spotlesse and without exception,
The Son of the morning, CRIST JESUS, the brightness of his Father, Qui licet intrauit Mundum sine Peccato, tamen non exiuit sine Flagello, who although he was spotless and without exception,
and hauing thus suffered, hee is entred into glory, Luke 24. 26. and wee his members must tread in the same steps, not expecting heere in this valley of teares, Halcionis dies agere, to liue a life of delicacie or delight,
and having thus suffered, he is entered into glory, Lycia 24. 26. and we his members must tread in the same steps, not expecting Here in this valley of tears, Halcionis dies agere, to live a life of delicacy or delight,
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Come wee to great Eliah, whose tongue was NONLATINALPHABET, the bridle of heauen, in regard that by his prayers he could binde or loose, the influence of the heauens, procure raine, or make a stayall therof;
Come we to great Elijah, whose tongue was, the bridle of heaven, in regard that by his Prayers he could bind or lose, the influence of the heavens, procure rain, or make a stayall thereof;
and placed in Abrahams bosome, Luke 16. 22. so that wee may remember him, with Lazarus non est mortuus, sed miseria mortua est, Lazarus is not dead, his misery onely is dead and buryed:
and placed in Abrahams bosom, Lycia 16. 22. so that we may Remember him, with Lazarus non est Mortuus, sed Miseria Mortua est, Lazarus is not dead, his misery only is dead and buried:
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nor any mercy saue of his dogges onely, that licked his sores. Whereby it appeares how the estate of Gods children, hath beene alwayes full of woes, and wants;
nor any mercy save of his Dogs only, that licked his sores. Whereby it appears how the estate of God's children, hath been always full of woes, and Wants;
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for the Prophet Ieremie, though sanctified from the wombe, complaines that hee cannot sound the depth of this Iudgement, Ier. 2. 1. 2. and illuminate Dauid, from the 2. of the 73. Psalm. vnto the •3.
for the Prophet Ieremie, though sanctified from the womb, complains that he cannot found the depth of this Judgement, Jeremiah 2. 1. 2. and illuminate David, from the 2. of the 73. Psalm. unto the •3.
doth acknowledge that he could not obtaine, the vnderstanding of this so deepe a mysterie, scilicet, why the Lord should thus clap vp his children in the houses of correction,
does acknowledge that he could not obtain, the understanding of this so deep a mystery, scilicet, why the Lord should thus clap up his children in the houses of correction,
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yet I will propound some arguments, such as humane frailty will affoord, both to manifest Gods wisdome and Iustice, in thus correcting and humbling vs,
yet I will propound Some Arguments, such as humane frailty will afford, both to manifest God's Wisdom and justice, in thus correcting and humbling us,
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therefore that wee may reforme our selues, and that others may tak• vs for an example, God doth wash the best of the sonnes of men, in the bitter waters of Marah, in the sea of affliction.
Therefore that we may reform our selves, and that Others may tak• us for an Exampl, God does wash the best of the Sons of men, in the bitter waters of Marah, in the sea of affliction.
NONLATINALPHABET saith the Apostle NONLATINALPHABET wee are chastned of the Lord, that we should not bee condemned with the world. Corthin. Epist. 1. 11. 32.
Says the Apostle we Are chastened of the Lord, that we should not be condemned with the world. Corthin. Epistle 1. 11. 32.
and therefore no maruell if that wee be ••flicted, distressed, and lodged in a Labyrin•h of miseries, hauing such a vigilant aduer•ary, who is fit at euery turne, to giue vs the grand lash and to ierck vs for each slip,
and Therefore no marvel if that we be ••flicted, distressed, and lodged in a Labyrin•h of misery's, having such a vigilant aduer•ary, who is fit At every turn, to give us the grand lash and to ierck us for each slip,
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and to open our eyes, that wee may see our naturall wretchednesse and n•kednesse, in respect of Grace and Purity, which hauing once espied, it should ma•e vs, runne to God to petition him, that wee may share in that long white Robe, the rightuousnesse of his Sonne, the Ornament and couering of all his Saints.
and to open our eyes, that we may see our natural wretchedness and n•kednesse, in respect of Grace and Purity, which having once espied, it should ma•e us, run to God to petition him, that we may share in that long white Robe, the righteousness of his Son, the Ornament and covering of all his Saints.
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The sluggish or carnall Christian, following his voyage and pilgrimage vnto heauen, Necesse est prematur, vt ad Deum ire compelletur, saith Saint Gregorie, hee must bee lasht with the rodde of affliction, that so hee may learne to hasten to the happinesse of all the glorified Saints.
The sluggish or carnal Christian, following his voyage and pilgrimage unto heaven, Necessary est prematur, vt ad God ire compelletur, Says Saint Gregory, he must be lashed with the rod of affliction, that so he may Learn to hasten to the happiness of all the glorified Saints.
but when Absolon set fire on his fieldes of Corne, then Ioab arose and went to the house of Absalon: So the Lord inuites vs to repentance, not once but often by the mouth of his Ministers, by the knocke of his Spirit, by the charme of his mercies;
but when Absalom Set fire on his fields of Corn, then Ioab arose and went to the house of Absalom: So the Lord invites us to Repentance, not once but often by the Mouth of his Ministers, by the knock of his Spirit, by the charm of his Mercies;
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and if wee neglect these blessed Calles and Summons, as Ioab did the inuitement of Absolon, the Lord hee will then set fire vpon our Corne fieldes, hee will make the Heauens as brasse, that they shall deny vs their deawe,
and if we neglect these blessed Calls and Summons, as Ioab did the invitement of Absalom, the Lord he will then Set fire upon our Corn fields, he will make the Heavens as brass, that they shall deny us their dew,
and all to awake vs out of the slumber of our crueltie, vncleannesse, with other our wickednesse, that so wee may arise and seeke him while hee may bee found,
and all to awake us out of the slumber of our cruelty, uncleanness, with other our wickedness, that so we may arise and seek him while he may be found,
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lest hee being not opened to, while he knocks at the doore of our hearts, by the hammer of his Iudgements, he depart and leaue vs to a reprobate sense,
lest he being not opened to, while he knocks At the door of our hearts, by the hammer of his Judgments, he depart and leave us to a Reprobate sense,
for what graces soeuer lye hidd in the soules of his Saints, in the Summer of their Prosperitie, will breake foorth and shewe themselues in the Winter of Aduersitie: That faith which was faint in their dayes of wealth and peace, will grow strong in the houre of tryall and trouble, not parting with GOD, no more then Iacob would doe with the Angell, vntill the Lord haue graciously answered the wishes and desires of their hearts;
for what graces soever lie hid in the Souls of his Saints, in the Summer of their Prosperity, will break forth and show themselves in the Winter of Adversity: That faith which was faint in their days of wealth and peace, will grow strong in the hour of trial and trouble, not parting with GOD, no more then Iacob would do with the Angel, until the Lord have graciously answered the wishes and Desires of their hearts;
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when they had the most peace. Want of exercise maketh both body and soule rustie. And Saint Ierome well obserueth, that Salomon fell so foule, because hee liued in delights;
when they had the most peace. Want of exercise makes both body and soul rusty. And Saint Jerome well observeth, that Solomon fell so foul, Because he lived in delights;
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witnesse the deliuerance of his Israel at the Red Sea, who being inter mare & hostes, inter gladios & vndas, hauing the Sea before them, their enemies behind them;
witness the deliverance of his Israel At the Read Sea, who being inter mare & hosts, inter gladios & vndas, having the Sea before them, their enemies behind them;
Secondly, the Lord doth thus straight vs, to manifest his care ouer vs, and therefore is it, that in our present wants hee doth raise vs friends to bestead vs, at whose hands we haue demerited no such bounty,
Secondly, the Lord does thus straight us, to manifest his care over us, and Therefore is it, that in our present Wants he does raise us Friends to besteaded us, At whose hands we have demerited no such bounty,
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or else by sending some Rauen miraculously to releeue and feed vs, as hee did the Prophet Eliah: 1. Kings 17, 4, 9. and all to shew his mighty protection and prouidence ouer vs, which neuer more shewes it selfe,
or Else by sending Some Raven miraculously to relieve and feed us, as he did the Prophet Elijah: 1. Kings 17, 4, 9. and all to show his mighty protection and providence over us, which never more shows it self,
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Let vs therefore submit our selues vnto Gods hand, as Saint Peter doth aduise vs in his first Epistle, Chap. 5. v. 6. Dauid of his owne experience doth acknowledge a Soueraigne benefit therein,
Let us Therefore submit our selves unto God's hand, as Saint Peter does advise us in his First Epistle, Chap. 5. v. 6. David of his own experience does acknowledge a Sovereign benefit therein,
and an ancient Writer glossing vpon these words, tells vs that there is in the Crosse a double vertue, NONLATINALPHABET, a preseruatiue power and a sauatiue power:
and an ancient Writer glossing upon these words, tells us that there is in the Cross a double virtue,, a preservative power and a sauatiue power:
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So except we be rack't of the lees of sinne, by some sharpe handling of vs, our hearts will grow so hard, that it is vnpossible wee should take out the lesson of Repentance, motion is a steppe to dissolution;
So except we be racked of the lees of sin, by Some sharp handling of us, our hearts will grow so hard, that it is unpossible we should take out the Lesson of Repentance, motion is a step to dissolution;
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So trialls and temptations, make the affections more spirituall, and our hearts lesse earthly minded, Therefore thinke it not strange (saith Saint Peter ) in his 1. Epist. at the 13. vers. of his 4. Chap. for the fiery troubles which light vpon you, and a fitter word could not haue beene deuised,
So trials and temptations, make the affections more spiritual, and our hearts less earthly minded, Therefore think it not strange (Says Faint Peter) in his 1. Epistle At the 13. vers. of his 4. Chap. for the fiery Troubles which Light upon you, and a fitter word could not have been devised,
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so afflictions, make vs spirituall minded, and ascend by holy afflictions, and diuine meditations into Sions Mountaine the Church Triumphant, which like a hill is exalted aboue the Church Militant.
so afflictions, make us spiritual minded, and ascend by holy afflictions, and divine meditations into Zions Mountain the Church Triumphant, which like a hill is exalted above the Church Militant.
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So trouble openeth the eyes, Schola Crucis, schola Lucis, saith Saint Bernard; and Manasses who forgat the Lord while he was at liberty in his pallace, could pray vnto him when hee was in prison, and humble himselfe greatly;
So trouble Openeth the eyes, School Crucis, School Lucis, Says Saint Bernard; and Manasses who forgot the Lord while he was At liberty in his palace, could pray unto him when he was in prison, and humble himself greatly;
though after hee turne Apostata, fall off, and aske, who is the Lord, that hee should let the people goe, Exod. 8. vers. 9. 5 Fier, workes according to his obiect;
though After he turn Apostata, fallen off, and ask, who is the Lord, that he should let the people go, Exod 8. vers. 9. 5 Fire, works according to his Object;
so the godly and the godlesse are both sufferers, but in this similitudine passionum, there is dissimilitudo patientium, though they bee both burdened alike,
so the godly and the godless Are both sufferers, but in this Similitude passionum, there is dissimilitudo patientium, though they be both burdened alike,
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whereas the godly are patiently obedient, remembring their Masters Motto, Father not my will, but thy will be done, and if it please thee, let this bitter cup of imprisonment, and other distresses passe from mee,
whereas the godly Are patiently obedient, remembering their Masters Motto, Father not my will, but thy will be done, and if it please thee, let this bitter cup of imprisonment, and other Distresses pass from me,
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Secondly, seeing reformation, the renewing of repentance, the examination of our spirituall estate, a breaking off from all our personal and predominant sinnes, which haue prouoked the Lord to deale thus roughly with vs, should be the vse that we are to make of our corrections and afflictions;
Secondly, seeing Reformation, the renewing of Repentance, the examination of our spiritual estate, a breaking off from all our personal and predominant Sins, which have provoked the Lord to deal thus roughly with us, should be the use that we Are to make of our corrections and afflictions;
but within a small continuance after, I cannot expresse how they haue been Metamorphosed, and growne more stupid then Cyparissus, and altogether vnsensible of that diuine stroke which was vpon them, by giuing themselues ouer to all vncleannesse and intemperance, the high road way to hell.
but within a small Continuance After, I cannot express how they have been Metamorphosed, and grown more stupid then Cyparissus, and altogether unsensible of that divine stroke which was upon them, by giving themselves over to all uncleanness and intemperance, the high road Way to hell.
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because in the time of his tribulation, hee did trespasse more and more; This is Ahaz, sayth the Text, which is a remarkeable Item of his grosse sinning:
Because in the time of his tribulation, he did trespass more and more; This is Ahaz, say the Text, which is a remarkable Item of his gross sinning:
The third, is made to our hands in these cond of Sam. 15. 25, 26, &c. where Dauid being pursued by Absalon, and in danger of no lesse then the losse of his Kingdome, flyes to God,
The third, is made to our hands in these cond of Sam. 15. 25, 26, etc. where David being pursued by Absalom, and in danger of no less then the loss of his Kingdom, flies to God,
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Let Dauids patterne bee our practise, and let vs all ioyne in one, and say, O God, if wee haue found fauour in thy sight, number the dayes of our trouble, enlarge vs, restore vs to our former habitations;
Let David pattern be our practice, and let us all join in one, and say, Oh God, if we have found favour in thy sighed, number the days of our trouble, enlarge us, restore us to our former habitations;
