THe present condition and state of this our time, letteth us see what need wee have to understand the meaning of these words, for our instruction and comfort:
THe present condition and state of this our time, lets us see what need we have to understand the meaning of these words, for our instruction and Comfort:
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For as the Prophet David, when hee penned this Psalme, was persecuted by powerfull and malicious enemies, from whose rage and furie, hee prayeth to God for deliverance:
For as the Prophet David, when he penned this Psalm, was persecuted by powerful and malicious enemies, from whose rage and fury, he Prayeth to God for deliverance:
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This Psalme is justly styled, A Prayer of David, with every petition whereof, is joyned a motive argument, to move the Lord to hear his prayer, and grant his requests;
This Psalm is justly styled, A Prayer of David, with every petition whereof, is joined a motive argument, to move the Lord to hear his prayer, and grant his requests;
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And because the royall Prophet after his manner in the former verses, hath beene mixing praise with prayer, he now subjoyneth two motive arguments, to move the Lord to grant him, both the petitions which he hath put up in the former part,
And Because the royal Prophet After his manner in the former Verses, hath been mixing praise with prayer, he now subjoineth two motive Arguments, to move the Lord to grant him, both the petitions which he hath put up in the former part,
His persecuters are cruell, proud, and godlesse Atheists; His Protector is a mercifull and pitifull God, slow to anger, and of great kindnesse and truth:
His persecuters Are cruel, proud, and godless Atheists; His Protector is a merciful and pitiful God, slow to anger, and of great kindness and truth:
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Now that wee may enter upon the words of the Verse, wherein the Prophet describeth the nature of his enemies, both in respect of their inward disposition, and outward conversation:
Now that we may enter upon the words of the Verse, wherein the Prophet Describeth the nature of his enemies, both in respect of their inward disposition, and outward Conversation:
first, How these proud men are said to arise against Davids; For this the Prophet useth as a motive argument to prevaile with God, seeing he knoweth that proud men are so hatefull to God.
First, How these proud men Are said to arise against Davids; For this the Prophet uses as a motive argument to prevail with God, seeing he Knoweth that proud men Are so hateful to God.
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Thirdly, The enemies of David were violent and cruell men, whose crueltie is manifested in seeking of his soule; To which in the nixt verse is opponed, the pitie and mercie of God, and so this part of the argument is powerfull to obtaine the helpe of God.
Thirdly, The enemies of David were violent and cruel men, whose cruelty is manifested in seeking of his soul; To which in the nixt verse is opponed, the pity and mercy of God, and so this part of the argument is powerful to obtain the help of God.
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In the handling of the first point, there are two things likewise considerable, first, how the enemies of David are called proud men. And what sort of pride is this wherewith they were possessed and miscaried? Secondly, What can be the reason wherefore the proud enemies of David arise against him? And all other proud persecutors against the Saints of God.
In the handling of the First point, there Are two things likewise considerable, First, how the enemies of David Are called proud men. And what sort of pride is this wherewith they were possessed and miscarried? Secondly, What can be the reason Wherefore the proud enemies of David arise against him? And all other proud persecutors against the Saints of God.
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Or else, which is worse, he is so far from thinking this pride to be vice, which is to be avoided, that he imagineth it to be a singular vertue, which is to be cherished:
Or Else, which is Worse, he is so Far from thinking this pride to be vice, which is to be avoided, that he imagineth it to be a singular virtue, which is to be cherished:
Now we must consider that this inward pride hath three branches, first, vvhen men thinketh either that they have the gifts and graces that they have not,
Now we must Consider that this inward pride hath three branches, First, when men Thinketh either that they have the Gifts and graces that they have not,
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while they are replenished with grosse ignorance of things that are chiefly to be known, like the Pharisees that counted the people cursed that knew not the Law:
while they Are replenished with gross ignorance of things that Are chiefly to be known, like the Pharisees that counted the people cursed that knew not the Law:
2. Men are inwardly proud, when (though they be gifted above others) they acknowledge not their gifts to come from God, who ought to be praised for the bestowing of them,
2. Men Are inwardly proud, when (though they be gifted above Others) they acknowledge not their Gifts to come from God, who ought to be praised for the bestowing of them,
And therefore Gregorie well observed, That hee who afcribeth not to God the good things that he hath received, fighteth against the Lord with those good things that he hath received from the Lord.
And Therefore Gregory well observed, That he who afcribeth not to God the good things that he hath received, fights against the Lord with those good things that he hath received from the Lord.
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yet they are filled with such a conceit and opinion of their owne merits •s ••at they thinke they deserve whatsoever they have received, they thinke the Lord no lesse oblidged to them, than they are to him.
yet they Are filled with such a conceit and opinion of their own merits •s ••at they think they deserve whatsoever they have received, they think the Lord no less obliged to them, than they Are to him.
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Good Master, what good thing shall I doe to inherit eternall life, and so they needed not to be saved by the merits of another, who by their owne merits could save themselves.
Good Master, what good thing shall I do to inherit Eternal life, and so they needed not to be saved by the merits of Another, who by their own merits could save themselves.
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greater pride than all this is found in Papists. In the opinion of their merits of Congruitie, Dignitie, and Condignitie, and in the workes of Supererogation, not remembring what our Saviour hath injoyned his Disciples to say, That whē they have done all they can do, they are unprofitable servants.
greater pride than all this is found in Papists. In the opinion of their merits of Congruity, Dignity, and Condignity, and in the works of Supererogation, not remembering what our Saviour hath enjoined his Disciples to say, That when they have done all they can do, they Are unprofitable Servants.
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and the worse man at the hands of the best, yet neither the greatest, nor the best man in the vvorld can deserve any good at the hand of God, whose mercie it is that he is not consumed, and a greater mercy, that by Christs merits he is brought to salvation:
and the Worse man At the hands of the best, yet neither the greatest, nor the best man in the world can deserve any good At the hand of God, whose mercy it is that he is not consumed, and a greater mercy, that by Christ merits he is brought to salvation:
for there is greatest pride in affected humility, vvhich made Socrates the Philopher to say, That hee saw the pride of Antisthenes through the hole of his Mantle.
for there is greatest pride in affected humility, which made Socrates the Philosopher to say, That he saw the pride of Antisthenes through the hold of his Mantle.
And the pride of Caligula was well observed, vvhen he would needs serve his invited guests in proper person, vvhich did not beseeme the majestie of a Prince, which maketh Bernard to cry out, That humility must needs be a glorious thing, wherewith pride it selfe seeketh to bee covered,
And the pride of Caligula was well observed, when he would needs serve his invited guests in proper person, which did not beseem the majesty of a Prince, which makes Bernard to cry out, That humility must needs be a glorious thing, wherewith pride it self seeks to be covered,
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yet it cannot so lurke, and containe it selfe there, but now and then it breaketh foorth in the lookes of the countenance, words of the mouth, and workes of the hand:
yet it cannot so lurk, and contain it self there, but now and then it breaks forth in the looks of the countenance, words of the Mouth, and works of the hand:
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Now this outward pride either breaketh out immediatly against God, to his dishonour and offence, or else against men, to their prejudice, by disgrace, or skaith, or hurt.
Now this outward pride either breaks out immediately against God, to his dishonour and offence, or Else against men, to their prejudice, by disgrace, or skaith, or hurt.
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First I say, When creatures affect equality with God, which is imposible to be attained, seeing there is no proportion betwixt the infinite Creator, and the finite creature:
First I say, When creatures affect equality with God, which is impossible to be attained, seeing there is no proportion betwixt the infinite Creator, and the finite creature:
It is justly supposed, that this was the sin wherefore Sathan was throwne downe from heaven to hell, which made a learned Divine to say, Pride was bred in heaven,
It is justly supposed, that this was the since Wherefore Sathan was thrown down from heaven to hell, which made a learned Divine to say, Pride was bred in heaven,
Satan that was punished for his first pride hath wonderfully been exercised in the practice of this second for as Abimelech usurped the kingdom, which being offered, was refused by Gedion: So,
Satan that was punished for his First pride hath wonderfully been exercised in the practice of this second for as Abimelech usurped the Kingdom, which being offered, was refused by Gideon: So,
And no wonder that Sathan seeke to bee worshipped of mortall men, when hee durst bee so malapert as to crave worship of Christ, for which he promised him the kingdomes of the world.
And no wonder that Sathan seek to be worshipped of Mortal men, when he durst bee so malapert as to crave worship of christ, for which he promised him the kingdoms of the world.
neither considering that they were but pieces of living clay, and as crawling wormes in the sight of their Maker, who though they were lifted above many men,
neither considering that they were but Pieces of living clay, and as crawling worms in the sighed of their Maker, who though they were lifted above many men,
Others againe were not desirous of this honour, till after their death, which was given to the Romane Emperours after the civill wars betwixt Caesar and Pompei. Others againe,
Others again were not desirous of this honour, till After their death, which was given to the Roman emperors After the civil wars betwixt Caesar and Pompeii. Others again,
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as the Scripture telleth us of Herod Agripa, of whose pride & plague we read in the 12. of the Acts of the Apostles, for he was not like Paul and Barnabas, who though they did miracles, would not bee counted gods,
as the Scripture Telleth us of Herod Agripa, of whose pride & plague we read in the 12. of the Acts of the Apostles, for he was not like Paul and Barnabas, who though they did Miracles, would not be counted God's,
and though he was trained up in the Iewish religion, he was not so well mannered as Agesilaus the Spartane king, of whom it is said, That when the Embasadours of Phasis, in the name of their Senat, offered according to their manner, to make him a god:
and though he was trained up in the Jewish Religion, he was not so well mannered as Agesilaus the Spartan King, of whom it is said, That when the Ambassadors of Phasis, in the name of their Senate, offered according to their manner, to make him a god:
they expresse their contempt of God, by questioning his power, and charging him with weaknesse, as though they were able to hinder him to doe what he willeth;
they express their contempt of God, by questioning his power, and charging him with weakness, as though they were able to hinder him to do what he wills;
This pride proceedeth of ignorance, for if those proud men did know the Lord, as he is reveiled to his Saints, of whom it is said, That the Lord is known in Iudah,
This pride Proceedeth of ignorance, for if those proud men did know the Lord, as he is revealed to his Saints, of whom it is said, That the Lord is known in Iudah,
when any presumeth, or when a man without the feare of God, dare doe these things, which he knoweth to be contrary to the will of his Maker, to wit, to commit sin,
when any Presumeth, or when a man without the Fear of God, Dare do these things, which he Knoweth to be contrary to the will of his Maker, to wit, to commit since,
when men, whose hearts are possessed with selfe love, and filled with a conceit and opinion of their owne incomparable worth, whereby either they thinke all others to be their inferiors,
when men, whose hearts Are possessed with self love, and filled with a conceit and opinion of their own incomparable worth, whereby either they think all Others to be their inferiors,
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When men, I say, that are so disposed, strive as they finde occasion to performe in action, what they have conceived of themselves, in their owne conceit and opinion, that is, that according to their power, they may make all others their inferiors:
When men, I say, that Are so disposed, strive as they find occasion to perform in actium, what they have conceived of themselves, in their own conceit and opinion, that is, that according to their power, they may make all Others their inferiors:
but when they are any way injured of others, whither the injurie be reall, or supposed, they cannot finde sufficient words to agredge the greatnesse of it, they complain without measure of the grievousnesse of it,
but when they Are any Way injured of Others, whither the injury be real, or supposed, they cannot find sufficient words to agredge the greatness of it, they complain without measure of the grievousness of it,
They have not learned of the heathen Philosopher, to speake to themselves by the light of nature, See thou doe not to another, what thou thy selfe would not suffer,
They have not learned of the heathen Philosopher, to speak to themselves by the Light of nature, See thou do not to Another, what thou thy self would not suffer,
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Secondly, This pride breaketh out, when the haughty spirits of unworthie men setteth them forward by unlawfull meanes, to exalt themselves above others, which are every way better,
Secondly, This pride breaks out, when the haughty spirits of unworthy men sets them forward by unlawful means, to exalt themselves above Others, which Are every Way better,
and more worthy than themselves, like Diotriphes, Which would have the preheminence, So Abimelech delt subtilly with the Shechemites, that he might rule over them.
and more worthy than themselves, like Diotriphes, Which would have the pre-eminence, So Abimelech dealt subtly with the Shechemites, that he might Rule over them.
they rest not content with the lot which Providence hath disposed, But are so well pleased with the lot of their neighbours, that they are alwayes discontent with their owne.
they rest not content with the lot which Providence hath disposed, But Are so well pleased with the lot of their neighbours, that they Are always discontent with their own.
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Whereas modest and worthy Christians, doe patiently wait upon the calling of divine Providence, to whatsoever place and station Gods wisedome hath appointed to bring them.
Whereas modest and worthy Christians, do patiently wait upon the calling of divine Providence, to whatsoever place and station God's Wisdom hath appointed to bring them.
For when invie & ambition concurre in the hearts of proud men, as they cannot with patience indure the preferment of such whom they thinke unworthier than themselves:
For when invie & ambition concur in the hearts of proud men, as they cannot with patience endure the preferment of such whom they think unworthier than themselves:
And because, they cannot winne to this desired exaltation, without the prejudice and hurt of others, they care not to climbe to the top of preferment by other mens ruine and fall,
And Because, they cannot win to this desired exaltation, without the prejudice and hurt of Others, they care not to climb to the top of preferment by other men's ruin and fallen,
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For where this ambitious pride prevaileth in the hearts of men, it will easily breake all bonds assunder whatsomever, that possible might seeme to restraine it, proud Absolom breaketh the very bonds of Nature, to compasse his ambitious designe:
For where this ambitious pride prevails in the hearts of men, it will Easily break all bonds asunder whatsomever, that possible might seem to restrain it, proud Absalom breaks the very bonds of Nature, to compass his ambitious Design:
he first, insinuateth that his father is carelesse of the well-fare of the people, and then he conspireth the death of his father with a great number of the people.
he First, insinuates that his father is careless of the welfare of the people, and then he conspireth the death of his father with a great number of the people.
Civill bonds hath likewise beene uncivily broken, for subjects have risen against their princes, and so Hazael killed his master to reigne in his steade:
Civil bonds hath likewise been uncivilly broken, for subject's have risen against their Princes, and so hazael killed his master to Reign in his stead:
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others likewise by pride and ambition have been open enemies to their countrie, which nature teacheth a man to love, as Seneca sayeth, Not because it is great,
Others likewise by pride and ambition have been open enemies to their country, which nature Teaches a man to love, as Senecca Saith, Not Because it is great,
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whom therefore they did hate so deadly that in seeking their ruine and destruction, they were the Authors of great calamity that befell their country and Nation.
whom Therefore they did hate so deadly that in seeking their ruin and destruction, they were the Authors of great calamity that befell their country and nation.
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or by imprisonment, or banishment (a just reward of their treacherie, and barbarous enimitie) or they have beene so far from attaining their ambitious designes and projects, that while they sought for honour and glorie, they have incurred shame and ignominie,
or by imprisonment, or banishment (a just reward of their treachery, and barbarous enmity) or they have been so Far from attaining their ambitious designs and projects, that while they sought for honour and glory, they have incurred shame and ignominy,
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and while they promised to themselves wealth and riches, they were plagued with povertie, and finished their wretched lives in contempt and miserie, that in them it may be observed That as in a small space of time they have beene advanced to the hight of honour, in a short time likewise they have beene redacted to extreame calamitie and miserie.
and while they promised to themselves wealth and riches, they were plagued with poverty, and finished their wretched lives in contempt and misery, that in them it may be observed That as in a small Molle of time they have been advanced to the hight of honour, in a short time likewise they have been redacted to extreme calamity and misery.
Many such examples we may reade both in the Greeke and Romane historie, in the Turks and Jewish historie, some likewise in the Chronicles of our neighbour Nation,
Many such Examples we may read both in the Greek and Roman history, in the Turks and Jewish history, Some likewise in the Chronicles of our neighbour nation,
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and ambitious Noble-men, that were men of greater power and wealth within this Kingdome, than many of our Noble-men, that by pride and ambition, are become enemies to their Nation,
and ambitious Noblemen, that were men of greater power and wealth within this Kingdom, than many of our Noblemen, that by pride and ambition, Are become enemies to their nation,
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or by joyning with the neighbouring enemies out of the countrie, they became troublers of the peace of their countrie, they did never afterwards thrive nor prosper, their wealth was impoverished, their persons were plagued, their houses were ruinated, their honour laid in the dust,
or by joining with the neighbouring enemies out of the country, they became troublers of the peace of their country, they did never afterwards thrive nor prosper, their wealth was impoverished, their Persons were plagued, their houses were ruinated, their honour laid in the dust,
This kind of pride is most usually accompanied with frowardnesse and contumacy, with wilfulnesse and obstinacie, such proud men usually are more wilfull,
This kind of pride is most usually accompanied with frowardness and contumacy, with wilfulness and obstinacy, such proud men usually Are more wilful,
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That is to say, when men are in place and authority in a countrey or citie they leane so much to their owne wit, that they despise the counsell and advice of others.
That is to say, when men Are in place and Authority in a country or City they lean so much to their own wit, that they despise the counsel and Advice of Others.
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not being like Naaman that heard the advice of his servant, nor like the Elders of Abel, that received the advice of a wise woman, but rather thinke that their counsel should be followed of all,
not being like Naaman that herd the Advice of his servant, nor like the Elders of Abel, that received the Advice of a wise woman, but rather think that their counsel should be followed of all,
and many evils ar committed which after-wards proved hurtfull, and might well have beene avoided. Thus much for the pride wherewith Davids enemies were possessed.
and many evils Are committed which afterwards proved hurtful, and might well have been avoided. Thus much for the pride wherewith Davids enemies were possessed.
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Now let us consider wherefore Davids proude enemies arise against him, and what can be the reasons that move other proud persecutors to rise against the Saints of God, the reasons are especially three.
Now let us Consider Wherefore Davids proud enemies arise against him, and what can be the Reasons that move other proud persecutors to rise against the Saints of God, the Reasons Are especially three.
For as the humble Saints are of all other men most like God, because after their effectuall calling, they are renewed to his image, in holinesse and righteousnesse,
For as the humble Saints Are of all other men most like God, Because After their effectual calling, they Are renewed to his image, in holiness and righteousness,
Proud men likewise are Sathans most loyall subjects For he is a king over the children of pride, to him they doe most acceptable service, beeing led captive at his will greatly pleasing him in the plotting and performing of their proud and ambitious designes, whereby God is dishonoured, his people, troubled and the kingdome of Sathan is inlarged.
Proud men likewise Are Satan's most loyal subject's For he is a King over the children of pride, to him they do most acceptable service, being led captive At his will greatly pleasing him in the plotting and performing of their proud and ambitious designs, whereby God is dishonoured, his people, troubled and the Kingdom of Sathan is enlarged.
so proud men that are the slaves of Sathan, take pleasure to trouble the Saints of God The wicked with pride doe persecute, the poore that is by mocking and scoffing, by railing,
so proud men that Are the slaves of Sathan, take pleasure to trouble the Saints of God The wicked with pride do persecute, the poor that is by mocking and scoffing, by railing,
and cannot winne to, and will rather that the tree should perish with the fruit before it should stand to bear fruit that is to say, They wish rather that the gifted men should perish,
and cannot win to, and will rather that the tree should perish with the fruit before it should stand to bear fruit that is to say, They wish rather that the gifted men should perish,
So the powerfull words, and mighty workes of Christ make him to be persecuted by the proud rulers of the Jews least his fame should be the occasion of their ruine, and the Romans should come and take away their place and their Nation.
So the powerful words, and mighty works of christ make him to be persecuted by the proud Rulers of the jews lest his fame should be the occasion of their ruin, and the Roman should come and take away their place and their nation.
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and aprove their doings, and follow them in their wicked practices and sinfull courses, for proud men doe either so presume of their knowledge, wisdome,
and approve their doings, and follow them in their wicked practices and sinful courses, for proud men do either so presume of their knowledge, Wisdom,
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and understanding, that they think they cannot erre, or else they are so wilfull that though they be convinced of their error, they will not be reclaimed, some-times likewise they are so violently set upon sinfull courses, that because they look for pleasure and profite in the prosecuting of them, that either they think them to be lawfull,
and understanding, that they think they cannot err, or Else they Are so wilful that though they be convinced of their error, they will not be reclaimed, sometimes likewise they Are so violently Set upon sinful courses, that Because they look for pleasure and profit in the prosecuting of them, that either they think them to be lawful,
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and obstinatly maintaine them as if they were most agreeably to equity and reason, so that they become open enemies to all that will not walke in them,
and obstinately maintain them as if they were most agreeably to equity and reason, so that they become open enemies to all that will not walk in them,
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or any way disalow them, For as men that goe abroad in the world and by reason of their imployment have occasion to meet with people of divers humours they will sometimes meet with a sort of men, that if they can flatter them,
or any Way disallow them, For as men that go abroad in the world and by reason of their employment have occasion to meet with people of diverse humours they will sometime meet with a sort of men, that if they can flatter them,
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Now before I come to the second thing considerable in this Text, there is an use that I would gather frō the former considerations, which is both for our comfort and instruction,
Now before I come to the second thing considerable in this Text, there is an use that I would gather from the former considerations, which is both for our Comfort and instruction,
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when proud persecutors which have great power and authority amongst men, arise to trouble the peace of the Church of God, by grievous oppression and persecution.
when proud persecutors which have great power and Authority among men, arise to trouble the peace of the Church of God, by grievous oppression and persecution.
Then the Saints of God may boldly have recourse to God by earnest prayer in hope of a gracious deliverance from their eminent danger, & that for two reasons.
Then the Saints of God may boldly have recourse to God by earnest prayer in hope of a gracious deliverance from their eminent danger, & that for two Reasons.
Therefore we have reason to thinke, that in the beginning of this combustion wherewith now these kingdomes are set on fire, many of the Saints of God found matter of great comfort,
Therefore we have reason to think, that in the beginning of this combustion wherewith now these kingdoms Are Set on fire, many of the Saints of God found matter of great Comfort,
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and the Covenanters should be comforted, and graciously delivered, when they did heare of the untimous and foolish in sulting of their proud enemies, that did promise victory to themselves,
and the Covenanters should be comforted, and graciously Delivered, when they did hear of the untimous and foolish in sulting of their proud enemies, that did promise victory to themselves,
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And as our History telleth us, that the hudge armie of Edward the second of England, was vanquished by a handful of our Nation, who so presumed of the certainty of his victory, that before hee entred the Countrey, he devided the lands,
And as our History Telleth us, that the hudge army of Edward the second of England, was vanquished by a handful of our nation, who so presumed of the certainty of his victory, that before he entered the Country, he divided the Lands,
and appointed the King and his Nobles to severall torments, and brought a Poet in his company to describe his victory, who afterwards, being taken amongst other captives, described in verse the victory of his enemies.
and appointed the King and his Nobles to several torments, and brought a Poet in his company to describe his victory, who afterwards, being taken among other captives, described in verse the victory of his enemies.
In later times we know how the army of the Spaniards was overthrown, that was called, The invincible Armado. And truly the enemies of our Church and Kingdome, may learne to know by their sorrowfull experience, that such untimous and proud insulting hath beene an evident presage of their just confusion,
In later times we know how the army of the Spanish was overthrown, that was called, The invincible Armado. And truly the enemies of our Church and Kingdom, may Learn to know by their sorrowful experience, that such untimous and proud insulting hath been an evident presage of their just confusion,
and the other for timous mercy, to compasse such as put their confidence in God, as wee may see in the pride of Senacherib, and the prayer of Ezekias the 37. of the prophesie of Isaiah.
and the other for timous mercy, to compass such as put their confidence in God, as we may see in the pride of Sennacherib, and the prayer of Ezekias the 37. of the prophesy of Isaiah.
when he heard of the coming of the kings of Syria and Israel, but then the power of the king of Ashur was greater, that both defended Achaz and vanquished his enemies.
when he herd of the coming of the Kings of Syria and Israel, but then the power of the King of Ashur was greater, that both defended Ahaz and vanquished his enemies.
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Historie telleth us that when the city of Constantinople was hardly besieged by the hudge armie of Bajacet King of the Turkes and the Greek Emperour could obtaine no help at the hands of Christian Princes that were at variance amongst themselves, he implored the help of Tamberlane king of the Tartars, who forced the King of the Turkes, to raise his seige,
History Telleth us that when the City of Constantinople was hardly besieged by the hudge army of Bajacet King of the Turkes and the Greek Emperor could obtain no help At the hands of Christian Princes that were At variance among themselves, he implored the help of Tamburlaine King of the Tartars, who forced the King of the Turkes, to raise his siege,
and put his armie to route, and tooke himselfe captive, and so the power of the King of the Tartars, was knowne in delivering the weake Emperour of Greece, from the puissant king of the Turkes.
and put his army to rout, and took himself captive, and so the power of the King of the Tartars, was known in delivering the weak Emperor of Greece, from the puissant King of the Turkes.
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he that manifested his power in Pauls weaknesse in the houre of temptation, declareth his power in the protecting of his Saints in time of persecution.
he that manifested his power in Paul's weakness in the hour of temptation, Declareth his power in the protecting of his Saints in time of persecution.
the armie of the Assyrians was known to be great, Ezekias was sensible of his weaknes, that was not unknown to his enemie, which told him that he had neither riders for horses,
the army of the Assyrians was known to be great, Ezekias was sensible of his weakness, that was not unknown to his enemy, which told him that he had neither riders for Horses,
for the multitude of his enemies is so farre from chassing him from God, that it maketh him to run the more to God, by earnest prayer and settled confidence, who as by his power he is able to protect him,
for the multitude of his enemies is so Far from chassing him from God, that it makes him to run the more to God, by earnest prayer and settled confidence, who as by his power he is able to Pact him,
so by his mercy he will compasse him, that putteth his trust and confidence in him, for the Prophet well knew how powerfully this argument would prevaile with God, that he that is pursued by many enemies,
so by his mercy he will compass him, that putteth his trust and confidence in him, for the Prophet well knew how powerfully this argument would prevail with God, that he that is pursued by many enemies,
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& would not give it a prey to the Hawk, he uttered these words in the audience of his Princes, As I have not delivered this Bird to bee a prey to its enemie,
& would not give it a prey to the Hawk, he uttered these words in the audience of his Princes, As I have not Delivered this Bird to be a prey to its enemy,
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Much more, I say, will the tender mercie of our gracious Lord, move him graciously to protect all those that put their trust under the shadow of his wings.
Much more, I say, will the tender mercy of our gracious Lord, move him graciously to Pact all those that put their trust under the shadow of his wings.
As first, that every one of Gods Saints should well observe what singular experience they have found of Gods favourable protection, which maketh David not to be afrayed of the multitude of his enemies,
As First, that every one of God's Saints should well observe what singular experience they have found of God's favourable protection, which makes David not to be afraid of the multitude of his enemies,
Thirdly, If we looke to the experience of his Saints, it may be justly said, None of them that trust in him, shall be desolate, because they were alwayes delivered that trusted in him,
Thirdly, If we look to the experience of his Saints, it may be justly said, None of them that trust in him, shall be desolate, Because they were always Delivered that trusted in him,
First, Here wee may observe that albeit the enemies of David be proud, and by reason of their pride and ambition, have their mutuall dissentions and emulations:
First, Here we may observe that albeit the enemies of David be proud, and by reason of their pride and ambition, have their mutual dissensions and emulations:
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or else what one way or other pleaseth their humours, they so look to their own honour and wealth, that they care not for the wrack and disgrace of others.
or Else what one Way or other Pleases their humours, they so look to their own honour and wealth, that they care not for the wrack and disgrace of Others.
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for one end, to destroy the kingdome of Christ, albeit it be true, that wicked men, that have hand in the businesse, have their owne wordly devlish and divers other respects, in the satisfying of their wicked humours, ambition, cruelty, and covetousnesse.
for one end, to destroy the Kingdom of christ, albeit it be true, that wicked men, that have hand in the business, have their own wordly devlish and diverse other respects, in the satisfying of their wicked humours, ambition, cruelty, and covetousness.
But to bring the application nearer home, it may be questioned, How can it be thought, that all the Malignant partie, which persecute the Covenanters in these Kingdomes, doe service to Sathan for one end, seeing many of them make profession, that all they doe, is for the propagation of true Religion? To this I answere, that seeing there is a great assembly of divers sorts of persons against the professors and defenders of the truth in their kingdoms, that is to say, Professed Papists and Malignant Protestants. Concerning the Papists, we may justly say, They carie themselves more wisely in keeping of silence,
But to bring the application nearer home, it may be questioned, How can it be Thought, that all the Malignant party, which persecute the Covenanters in these Kingdoms, do service to Sathan for one end, seeing many of them make profession, that all they do, is for the propagation of true Religion? To this I answer, that seeing there is a great assembly of diverse sorts of Persons against the professors and defenders of the truth in their kingdoms, that is to say, Professed Papists and Malignant Protestants. Concerning the Papists, we may justly say, They carry themselves more wisely in keeping of silence,
but bought it with money that he promised to the Pretorian Souldiers, when this man after the custome of the Romane Emperours would be styled the father of his Countrie, there was a writting set upon the gate of his palace by night Didius Iulianus is not the father of his Countrie,
but bought it with money that he promised to the Praetorian Soldiers, when this man After the custom of the Roman emperors would be styled the father of his Country, there was a writing Set upon the gate of his palace by night Didius Iulianus is not the father of his Country,
So those Malignant Protestants who professe themselves to be furtherers of Religion, and defenders of their Country, are by their lewd and wicked practices declared to be enemies to the Truth, and traitors to their Countrie.
So those Malignant Protestants who profess themselves to be furtherers of Religion, and defenders of their Country, Are by their lewd and wicked practices declared to be enemies to the Truth, and Traitors to their Country.
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Thirdly they should intreat the Lord by prayer to be present in the assemblies of his Saints, that so they may be protected against the assemblies of their enemies.
Thirdly they should entreat the Lord by prayer to be present in the assemblies of his Saints, that so they may be protected against the assemblies of their enemies.
First I say, they should carefully studie to keepe peace amongst themselves, that is to say, they should labour to be of one minde in the mater of Religion,
First I say, they should carefully study to keep peace among themselves, that is to say, they should labour to be of one mind in the mater of Religion,
and in the exercise of the service and worship of God, they should mutually defend one another, according to thair Covenant, they should remove all excuses from them, which may hinder them to advance the Cause of Christ, none that hath power should pretend weaknesse:
and in the exercise of the service and worship of God, they should mutually defend one Another, according to their Covenant, they should remove all excuses from them, which may hinder them to advance the Cause of christ, none that hath power should pretend weakness:
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nor that hath wealth should pretēd poverty, but every zealous Christian should count it his honour & happines that God hath furnished him with habilitie,
nor that hath wealth should pretend poverty, but every zealous Christian should count it his honour & happiness that God hath furnished him with hability,
Abraham thought it not time To discord with Lot in the land of the Amorites Historie telleth us that though the Athenians and Thebanes had their mutuall jealousies,
Abraham Thought it not time To discord with Lot in the land of the amorites History Telleth us that though the Athenians and Thebans had their mutual jealousies,
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yet they packed up all their dissentions, when they were invaded by Philip king of Macedone the common enemie of the libertie of Greece. It is a lamentable matter that the children of this world in their own generation should be wiser than the children of light.
yet they packed up all their dissensions, when they were invaded by Philip King of Macedon the Common enemy of the liberty of Greece. It is a lamentable matter that the children of this world in their own generation should be Wiser than the children of Light.
At this time all the covenanted people of the Lord should be carefull to keep peace amongst themselves, partly when they consider that usually distraction is a dolorous presage of destruction,
At this time all the covenanted people of the Lord should be careful to keep peace among themselves, partly when they Consider that usually distraction is a dolorous presage of destruction,
as Eusebius in his ecclesiasticke Historie observeth that the dissension betwixt the Easterne and the Westerne Church was the forerunner of the tenth persecution:
as Eusebius in his ecclesiastic History observeth that the dissension betwixt the Eastern and the Western Church was the forerunner of the tenth persecution:
There is no Nation under Heaven, hath more reason to lay this to heart, then we of this Kingdome. We read that when Antonius was vanquished by Augustus Caesar, while he lay a dieing by his owne deadly wounds he said to Cleopatra Queene of Egypt, It is no shame for a Romane to be vanquished by a Romane:
There is no nation under Heaven, hath more reason to lay this to heart, then we of this Kingdom. We read that when Antonius was vanquished by Augustus Caesar, while he lay a dying by his own deadly wounds he said to Cleopatra Queen of Egypt, It is no shame for a Roman to be vanquished by a Roman:
but truly it is the miserie and dishonour of this Kingdome, that SCOTLAND hath beene so frequently vanquished by Scots, for our History telleth us that the most powerful forraine people that ever invaded this Kingdome, was never able to vanquish this Nation without the combining of treacherous & miscontented subjects amongst our selves.
but truly it is the misery and dishonour of this Kingdom, that SCOTLAND hath been so frequently vanquished by Scots, for our History Telleth us that the most powerful foreign people that ever invaded this Kingdom, was never able to vanquish this nation without the combining of treacherous & miscontented subject's among our selves.
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Of whom it may be said as the Greek Oratour spake of the besieged Olynthians, That while some valiantly were repulsing the enemies, others were treacherously betraying the Citie.
Of whom it may be said as the Greek Orator spoke of the besieged Olynthians, That while Some valiantly were repulsing the enemies, Others were treacherously betraying the city.
But if we be true to our selves, and keepe that peace which we have sworne in our Covenant, and is recommended to the disciples of Christ, wee need the lesse to care for all the enemies of the Cause of Christ.
But if we be true to our selves, and keep that peace which we have sworn in our Covenant, and is recommended to the Disciples of christ, we need the less to care for all the enemies of the Cause of christ.
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Secondly, when the people of the Lord heare of the assembling of their enemies, they should labour what in them lyeth, to hinder them that are in severall places to come together into one place.
Secondly, when the people of the Lord hear of the assembling of their enemies, they should labour what in them lies, to hinder them that Are in several places to come together into one place.
It was wisely done of the Romans to fight with the armie of Hazruball, before they joyned with the armie of Hannibal for otherwise the later troubles of Italie had beene greater than the former.
It was wisely done of the Romans to fight with the army of Hazruball, before they joined with the army of Hannibal for otherwise the later Troubles of Italy had been greater than the former.
than with the compleat body of an Armie, as the history of our Nation telleth, of one of our Noble men, who with eight thousand of our people, in the time of Edward the first, King of England, vanquished in one day, thirtie thousand of the English Nation, that were devided in three bands, which would have beene more defieill,
than with the complete body of an Army, as the history of our nation Telleth, of one of our Noble men, who with eight thousand of our people, in the time of Edward the First, King of England, vanquished in one day, thirtie thousand of the English nation, that were divided in three bans, which would have been more defieill,
And truly we have reason to blesse the Lord for that singulare care and diligence that he hath put in the hearts of our worthie Noble-men and commanders, that are conservers of peace, that they have so timously opposed the insulting enemie, that no sooner was his power increased, but als soone it decreased:
And truly we have reason to bless the Lord for that singular care and diligence that he hath put in the hearts of our worthy Noblemen and commanders, that Are conservers of peace, that they have so Timely opposed the insulting enemy, that no sooner was his power increased, but also soon it decreased:
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Thirdly, when we heare of the assembling of divers people from divers quarters, our humble prayer should be to the Lord, That he would be present in the assemblie of his Saints, that so they may be protected and defended against the assemblies of their cruell enemies.
Thirdly, when we hear of the assembling of diverse people from diverse quarters, our humble prayer should be to the Lord, That he would be present in the assembly of his Saints, that so they may be protected and defended against the assemblies of their cruel enemies.
If God be one our side, who is against us? Abijam was more incouraged that God was with his people, than he was afrayed of the hudge number of Ieroboams armie which were against his people.
If God be one our side, who is against us? Abijah was more encouraged that God was with his people, than he was afraid of the hudge number of Ieroboams army which were against his people.
First, That we feare not excessively nor be faintheart, ed, when we are fewer in number, seeing it is alike to the Lord to vanquish by few as by many, according to the frequent passages that we reade of this purpose in the book of the Iudges, & in the Books of the Kings.
First, That we Fear not excessively nor be faintheart, ed, when we Are fewer in number, seeing it is alike to the Lord to vanquish by few as by many, according to the frequent passages that we read of this purpose in the book of the Judges, & in the Books of the Kings.
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for neither the greatnes of number, nor the goodnes of a cause for which they fight, will make a people prevaile aginst their enemies that hath greater confidence in their own strength than in the help of God.
for neither the greatness of number, nor the Goodness of a cause for which they fight, will make a people prevail against their enemies that hath greater confidence in their own strength than in the help of God.
I verily thinke that when Iehosaphat was threatned by his enemies, he could have raised a greater Armie nor all the kings that were his enemies, such a number as I think all the Princes of Europe conbined, could not bring the like number to the fielde,
I verily think that when Jehoshaphat was threatened by his enemies, he could have raised a greater Army nor all the Kings that were his enemies, such a number as I think all the Princes of Europe conbined, could not bring the like number to the field,
Chariots and horses may runne to the battell, but the Lord of hosts giveth victorie, wherefore he imploreth the help of the Lord and putteth his trust and confidence in him, by whose only asistance and power the greatest number may be vanquished,
Chariots and Horses may run to the battle, but the Lord of hosts gives victory, Wherefore he imploreth the help of the Lord and putteth his trust and confidence in him, by whose only assistance and power the greatest number may be vanquished,
But if we shall finde accesse to God by prayer, then whensoever we are threatned by our enemies, we may looke for protection and deliverance, according to the observation of David. When I crie then mine enemies shall be turned backe, this I know, for God is for me.
But if we shall find access to God by prayer, then whensoever we Are threatened by our enemies, we may look for protection and deliverance, according to the observation of David. When I cry then mine enemies shall be turned back, this I know, for God is for me.
Now let us speake of the third thing considerable in the enemies of David, he calleth them violent and cruell men that seeke after his soule, where we are to observe, that the enemies of Gods Saints and servants may well be called violent and cruell, and that in three respects:
Now let us speak of the third thing considerable in the enemies of David, he calls them violent and cruel men that seek After his soul, where we Are to observe, that the enemies of God's Saints and Servants may well be called violent and cruel, and that in three respects:
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and that not of a certaine number, but of all the godly without exception, for as the cruell Emperour Caligula wished that all the Romans had but one head, that he might strik it aff at one blow:
and that not of a certain number, but of all the godly without exception, for as the cruel Emperor Caligula wished that all the Roman had but one head, that he might strike it aff At one blow:
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and reproaches, as Shimei railed against David. In all which respects, they are said, To speake cruelly, and their words are compared to a great scourge, and to sharpe arrowes, to burning coales,
and Reproaches, as Shimei railed against David. In all which respects, they Are said, To speak cruelly, and their words Are compared to a great scourge, and to sharp arrows, to burning coals,
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Therefore it is that in holy Scripture they are called Troublers, Oppressors, Persecutors. Troublers, because they suffer not the Saints of God to live in peace and quietnesse,
Therefore it is that in holy Scripture they Are called Troublers, Oppressors's, Persecutors. Troublers, Because they suffer not the Saints of God to live in peace and quietness,
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King Saul threatneth that the oxen of the Hebrews shall be cut in pieces, which follow him not to war against the Ammonits, & cruel Nahash will put out the right eyes of the Citizens of Iabesh.
King Saul threatens that the oxen of the Hebrews shall be Cut in Pieces, which follow him not to war against the Ammonites, & cruel Nahash will put out the right eyes of the Citizens of Jabesh.
And as History telleth, That Charles Duke of Anjew, was so cruelly set against Conradine king of Cicily, that the proverbe vvent through the world, Vita Caroli mors Conradini. The life of Charles was the death of Conradine, he should not live except he died.
And as History Telleth, That Charles Duke of Anjew, was so cruelly Set against Conradine King of Sicily, that the proverb went through the world, Vita Caroli mors Conradini. The life of Charles was the death of Conradine, he should not live except he died.
& open violence, which not only maketh him to say, That his enemies would swallow him up, but likewise he compareth them to savage beasts, which when they set upon a man, doe not simply byte him untill he bleed,
& open violence, which not only makes him to say, That his enemies would swallow him up, but likewise he compareth them to savage beasts, which when they Set upon a man, do not simply bite him until he bleed,
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yet they will cause them to be buried, as Iehu would have done to Iezabel: And as it is said, that Hannibal the famous Carthaginian Captaine, caused the Romane Consuls to be honourably buried, whom he had valiantly vanquished:
yet they will cause them to be buried, as Iehu would have done to Jezebel: And as it is said, that Hannibal the famous Carthaginian Captain, caused the Roman Consuls to be honourably buried, whom he had valiantly vanquished:
some-times they will not suffer them to be buried, which was the despite that Caesar used against the Armie of Pompei, who was vanquished in the fields of Pharsaly. Albeit as one said well, That is base hatred that goeth beyond death.
sometimes they will not suffer them to be buried, which was the despite that Caesar used against the Army of Pompeii, who was vanquished in the fields of Pharsaly. Albeit as one said well, That is base hatred that Goes beyond death.
The Scripture telleth us of the base and barbarous despite of the Caldeans, that did open the graves of the Iewes, and scattered their bones upon the earth.
The Scripture Telleth us of the base and barbarous despite of the Chaldaeans, that did open the graves of the Iewes, and scattered their bones upon the earth.
and to make musicall instruments of their bones. One example we read amongst the Pagans, who in his booke that he writeth against his enemie, whom he dar not name, he not only wisheth many bodily miseries to befall him,
and to make musical Instruments of their bones. One Exampl we read among the Pagans, who in his book that he Writeth against his enemy, whom he dar not name, he not only wishes many bodily misery's to befall him,
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but likewise they bid him goe, and serve the gods of the Gentils, the 26. Chapter of the first of Samuel, that by cōmitting idolatry he might perish eternally:
but likewise they bid him go, and serve the God's of the Gentiles, the 26. Chapter of the First of Samuel, that by committing idolatry he might perish eternally:
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Secondly because crueltie maketh men like Sathan: Thirdly in respect of our union with God. Fourtly, In respect of divine vengeance, which is the reward of crueltie.
Secondly Because cruelty makes men like Sathan: Thirdly in respect of our Union with God. Fourthly, In respect of divine vengeance, which is the reward of cruelty.
and follow mercie, and that by no lesse example then God their Creator, and Christ their Redimer, Be mercifull as your heavenly Father is mercifull And learn of me that I am meek and lowly in heart:
and follow mercy, and that by no less Exampl then God their Creator, and christ their Redimer, Be merciful as your heavenly Father is merciful And Learn of me that I am meek and lowly in heart:
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We justly thinke that both the Religion of Papists, and the Religion of the Machometans, cannot be a good religion, seeing their religion teacheth them the practice of crueltie,
We justly think that both the Religion of Papists, and the Religion of the Machometans, cannot be a good Religion, seeing their Religion Teaches them the practice of cruelty,
even as Ambrose speaketh of the carriage of the Arrians in his time, towards the Orthodox Christians, Whom they cannot deceive by word, they cry, that they are to be killed by the sword, they indite cruell and bloudy lawes with their mouth, they write with their hand,
even as Ambrose speaks of the carriage of the Arians in his time, towards the Orthodox Christians, Whom they cannot deceive by word, they cry, that they Are to be killed by the sword, they indite cruel and bloody laws with their Mouth, they write with their hand,
but rather perswaded by powerfull preaching, and evident arguments from divine truth, that men may acknowledge and imbrace the truth, according to the worthie saying of Tertulian, It is not the part of Religion to constraine Religion, which men should willingly receive,
but rather persuaded by powerful preaching, and evident Arguments from divine truth, that men may acknowledge and embrace the truth, according to the worthy saying of Tertullian, It is not the part of Religion to constrain Religion, which men should willingly receive,
and so the Scripture telleth us, that when Iosias in the Reformation of the people of the Iewes, renewed the Covenant betwixt God and his people, He caused all Iudah and Benjamine to stand to it:
and so the Scripture Telleth us, that when Iosias in the Reformation of the people of the Iewes, renewed the Covenant betwixt God and his people, He caused all Iudah and Benjamin to stand to it:
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than by right imformation, to bring people to their erroneous profession, thereby they declare to the world the cruelty and falshood of their Religion.
than by right imformation, to bring people to their erroneous profession, thereby they declare to the world the cruelty and falsehood of their Religion.
And therefore whosoever is delighted with the exercise of cruelty, and is averse from the works of mercie, what ever profession he make of the true Religion, he hath not found the converting power of the Gospel of Christ, seeing,
And Therefore whosoever is delighted with the exercise of cruelty, and is averse from the works of mercy, what ever profession he make of the true Religion, he hath not found the converting power of the Gospel of christ, seeing,
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so fierce and cruel men are most like Satan, who delights in cruelty, to whom is given the name of a destroyer in the 20. of the Revelation, because he taketh pleasure to destroy the creatures of God,
so fierce and cruel men Are most like Satan, who delights in cruelty, to whom is given the name of a destroyer in the 20. of the Revelation, Because he Takes pleasure to destroy the creatures of God,
Thirdly, Because our happinesse standeth in an union with God, and the neernes of our accesse to God, augmenteth our blessednesse, according to the saying of the Psalmist, Blessed is the man whom thou choosest,
Thirdly, Because our happiness Stands in an Union with God, and the neernes of our access to God, Augmenteth our blessedness, according to the saying of the Psalmist, Blessed is the man whom thou choosest,
Who abhorreth the bloud-thirstie, for amongst all things that can be presented to the minde or senses of man, there is not any two things so contrary to another,
Who abhorreth the bloodthirsty, for among all things that can be presented to the mind or Senses of man, there is not any two things so contrary to Another,
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but more frequently the Lord plagueth cruell men by his own immediate hand, with visible judgements in the sight of the world, to the glory of the power & justice of God:
but more frequently the Lord plagueth cruel men by his own immediate hand, with visible Judgments in the sighed of the world, to the glory of the power & Justice of God:
for his crueltie, as well against his owne Children, as against the Nobles, and people of the Iews. The Scripture likewise telleth us of the condigne punishment of the wicked Iehoram, king of Iudah. And in the sea of histories, it is related of the cruel and bloudy Attila, king of the Huns, who was never moved with tears of any, to shew mercy or pitie,
for his cruelty, as well against his own Children, as against the Nobles, and people of the Iews. The Scripture likewise Telleth us of the condign punishment of the wicked Jehoram, King of Iudah. And in the sea of histories, it is related of the cruel and bloody Attila, King of the Huns, who was never moved with tears of any, to show mercy or pity,
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but as he delighted in the sheding of humane bloud, while he lived, he was overtaken by the vengeance of divine justice in his greatest triumph, in his mariage day,
but as he delighted in the shedding of humane blood, while he lived, he was overtaken by the vengeance of divine Justice in his greatest triumph, in his marriage day,
There are infinite examples both in Ecclesiastick historie, & in the book of the Martyrs, of the just punishment wherewith the cruell persecutors of the Saintes of God in all ages have beene plagued:
There Are infinite Examples both in Ecclesiastic history, & in the book of the Martyrs, of the just punishment wherewith the cruel persecutors of the Saints of God in all ages have been plagued:
and when we our selves are threatned with their cruel hostility, then we should put up our humble prayer to the Lord our God, that if he will chastise us for our sins and offences, he would doe it with his own hand,
and when we our selves Are threatened with their cruel hostility, then we should put up our humble prayer to the Lord our God, that if he will chastise us for our Sins and offences, he would do it with his own hand,
The Scripture compareth persecution to a floud of water, for as a floud of water is not like an ordinary river, which runneth along in its owne channell,
The Scripture compareth persecution to a flood of water, for as a flood of water is not like an ordinary river, which Runneth along in its own channel,
We need not to call to minde the antient examples of cruelty, that are registrate in Ecclesiastick history, seeing of later times, we heard of the Spanish inquisition, and that which hath beene used in the prison houses,
We need not to call to mind the ancient Examples of cruelty, that Are registrate in Ecclesiastic history, seeing of later times, we herd of the Spanish inquisition, and that which hath been used in the prison houses,
All this should make us draw near to God, by humble prayer, that we be not exposed to the cruelty of our enemies, especially, seeing as Solomon saith, * The very mercies of the wicked are cruell:
All this should make us draw near to God, by humble prayer, that we be not exposed to the cruelty of our enemies, especially, seeing as Solomon Says, * The very Mercies of the wicked Are cruel:
For as Wizards and Witches, when they cure mens bodies of diseases, bring greater hurt to their soules, by the use of unlawfull meanes, whereby they draw guilt upon their consciences:
For as Wizards and Witches, when they cure men's bodies of diseases, bring greater hurt to their Souls, by the use of unlawful means, whereby they draw guilt upon their Consciences:
and her seven sons, but likewise would have advanced them to wealth and honour, if they would have forsaken the Law of their God, and become idolaters:
and her seven Sons, but likewise would have advanced them to wealth and honour, if they would have forsaken the Law of their God, and become Idolaters:
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But as our Saviour said to Pontius Pilate. They have no power over God Saints but what is given them from above, the Lord first breaketh downe the hedge, And then the wild boare of the forrest pilleth the bark of the vine that the Lord hath planted.
But as our Saviour said to Pontius Pilate. They have no power over God Saints but what is given them from above, the Lord First breaks down the hedge, And then the wild boar of the forest pilleth the bark of the vine that the Lord hath planted.
The Lord that did send Senacherib to threaten Ezekias, Who came not up without the Lord, did likewise put abridle in the lips of Senacherib, that hee was not able to hurt Ezekias, as he cruellie purposed:
The Lord that did send Sennacherib to threaten Ezekias, Who Come not up without the Lord, did likewise put abridle in the lips of Sennacherib, that he was not able to hurt Ezekias, as he cruelly purposed:
so he can limit their power, and dissapoint their purposes, and turne their rage to his praise, that his Saints that are preserved from the furie of their enemies, may acknowledge their help to come from God, that made the heaven and the earth,
so he can limit their power, and dissapoint their Purposes, and turn their rage to his praise, that his Saints that Are preserved from the fury of their enemies, may acknowledge their help to come from God, that made the heaven and the earth,
So when the Saints of God are persecuted, the purpose and intention of God, is either that he may be glorified in the exercise and tryall of the faith and patience of his Saints:
So when the Saints of God Are persecuted, the purpose and intention of God, is either that he may be glorified in the exercise and trial of the faith and patience of his Saints:
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but the purpose of the persecutors is either altogether to dishonour God, and destroy his people, whereof Gods open enemies make their boast in the 83. Psalme: or else they doe carrie themselves like some knavish servants, that worke their Masters worke to their own advantage,
but the purpose of the persecutors is either altogether to dishonour God, and destroy his people, whereof God's open enemies make their boast in the 83. Psalm: or Else they do carry themselves like Some knavish Servants, that work their Masters work to their own advantage,
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and to their Masters prejudice, as we may reade in the parable of the unjust steward the 16 of Lukes Gospel for they altogether so respect themselves by doing there own will,
and to their Masters prejudice, as we may read in the parable of the unjust steward the 16 of Lukes Gospel for they altogether so respect themselves by doing there own will,
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For while they persecute the Saints of God, they care not how God be dishonoured and displeased, providing they themselves may be honoured and well pleased by satisfying their wicked humours,
For while they persecute the Saints of God, they care not how God be dishonoured and displeased, providing they themselves may be honoured and well pleased by satisfying their wicked humours,
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but by a preposterous zeale, which is without knowledge, they are like some foolish servants that while they think the work they are working will please their master, it greatly will offend him, and provocke him to anger.
but by a preposterous zeal, which is without knowledge, they Are like Some foolish Servants that while they think the work they Are working will please their master, it greatly will offend him, and provoke him to anger.
They are like Iosua and his princes, that made covenant with the Gibionits, but asked not counsell of the Lord for our Saviour saith, That they that persecute his Disciples, shall think they doe service to God, and he well saith, That it shall be according to their thinking,
They Are like Iosua and his Princes, that made Covenant with the Gibionits, but asked not counsel of the Lord for our Saviour Says, That they that persecute his Disciples, shall think they do service to God, and he well Says, That it shall be according to their thinking,
nor for what they doe persecute them, they consider not that they doe persecute God with his servants, Ananias saith to the Lord, that Saul the persecuter had a warrand from the high Priest to bind all that called upon the Name of the Lord, but Iesus himself testifieth from heaven That he was persecuted whē his Saints were persecuted, neither consider they for what they persecute them,
nor for what they do persecute them, they Consider not that they do persecute God with his Servants, Ananias Says to the Lord, that Saul the Persecutor had a warrant from the high Priest to bind all that called upon the Name of the Lord, but Iesus himself Testifieth from heaven That he was persecuted when his Saints were persecuted, neither Consider they for what they persecute them,
for they persecute them for righteousnesse sake, and for the Name of Christ, and for the profession of the Truth which they call heresie, and for walking in the way of godlinesse which they count superstition and vanity, and therefore as our Saviour saith in the Gospel:
for they persecute them for righteousness sake, and for the Name of christ, and for the profession of the Truth which they call heresy, and for walking in the Way of godliness which they count Superstition and vanity, and Therefore as our Saviour Says in the Gospel:
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but when hee is not led by the direction of Gods light, it is no wonder though he miscarie, so fearfully, that he think that to be service done to God, which is most offensive to the Majestie of God, seeing they are not enlightned by the spirit of truth,
but when he is not led by the direction of God's Light, it is no wonder though he miscarry, so fearfully, that he think that to be service done to God, which is most offensive to the Majesty of God, seeing they Are not enlightened by the Spirit of truth,
Thirdly, They set not God before them, because they doe not remember God as they ought, they are of the number of the people, that forget God, seeing they do not consider the presence,
Thirdly, They Set not God before them, Because they do not Remember God as they ought, they Are of the number of the people, that forget God, seeing they do not Consider the presence,
but rather would strive to gaine their love and favour by profiting them to the uttermost of their power, seeing such is the sympathy betwixt Christ and Christians, that what evil or good is done to them, he thinketh it done to himselfe, the 25 of Mathew.
but rather would strive to gain their love and favour by profiting them to the uttermost of their power, seeing such is the Sympathy betwixt christ and Christians, that what evil or good is done to them, he Thinketh it done to himself, the 25 of Matthew.
and in whose sight all that men doe are naked and open. The light of nature teacheth man to know this which made on of the heathen to say Truly their is a God, who seeth,
and in whose sighed all that men do Are naked and open. The Light of nature Teaches man to know this which made on of the heathen to say Truly their is a God, who sees,
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But all men make not a right use of this light, for such is the grosse atheisme wherewith the hearts of the persecutors of Gods Saints are replenished, that they say with themselves, God doeth not see them,
But all men make not a right use of this Light, for such is the gross atheism wherewith the hearts of the persecutors of God's Saints Are replenished, that they say with themselves, God doth not see them,
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but then their folly appeareth as the Psalmist saith, Shall not he that made the eye see clearly even according to the Philosophers rule, Whatsoever maketh a thing to be such, it selfe most be more such:
but then their folly appears as the Psalmist Says, Shall not he that made the eye see clearly even according to the Philosophers Rule, Whatsoever makes a thing to be such, it self most be more such:
and cannot but revenge the wrongs that are done to his servants, It is a righteous thing with God to render tribulation to them that trouble you, saith the Apostle,
and cannot but revenge the wrongs that Are done to his Servants, It is a righteous thing with God to render tribulation to them that trouble you, Says the Apostle,
& to punish their strongest enemies, he is not like Rehoboam, that for the stoning of his servant, is not able to punish the Israelits, but rather like David, who for the wrong done to his servants, did grievously plague the Ammonits. And therefore both Scripture and Historie telleth us, that the persecutors of Gods Saints,
& to Punish their Strongest enemies, he is not like Rehoboam, that for the stoning of his servant, is not able to Punish the Israelites, but rather like David, who for the wrong done to his Servants, did grievously plague the Ammonites. And Therefore both Scripture and History Telleth us, that the persecutors of God's Saints,
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The use of this point which Christians should make standeth in this, their singulare care should be both in the works of their Christian & particular calling To set God alwayes before them.
The use of this point which Christians should make Stands in this, their singular care should be both in the works of their Christian & particular calling To Set God always before them.
There is a remarkable example in Ecclesiasticke historie to this purpose, of the worthie Christian Theodosius the first, Emperour, who when by open proclamation, he had forbidden the Egyptians to sacrifice to the river Nilus, which had been their yearely custome by their superstition, which had continued for many ages:
There is a remarkable Exampl in Ecclesiastic history to this purpose, of the worthy Christian Theodosius the First, Emperor, who when by open proclamation, he had forbidden the egyptians to sacrifice to the river Nilus, which had been their yearly custom by their Superstition, which had continued for many ages:
for which when the superstitious people began to murmure, as though the reason thereof had beene the neglect of their wonted sacrifice, the Governour wrot unto the Emperour, that he would look timously to the matter and consider what might be the event,
for which when the superstitious people began to murmur, as though the reason thereof had been the neglect of their wonted sacrifice, the Governor wrote unto the Emperor, that he would look Timely to the matter and Consider what might be the event,
It had beene good for Ioab if he had so deeply considered the matter of Vriah, he had not offended God to please his king, it was better considered by Peter and Iohn, who willed the Iews to judge whither it were better to obey God, than men.
It had been good for Ioab if he had so deeply considered the matter of Uriah, he had not offended God to please his King, it was better considered by Peter and John, who willed the Iews to judge whither it were better to obey God, than men.
For seeing none can serve two Masters, it is the best and wisest course to serve the best and worthiest Maister, according to the saying of Gregorie, How can it be required of you that ye all should give a like service to Masters that are of an unlike name, That is to say, Mortall men, and the eternall God.
For seeing none can serve two Masters, it is the best and Wisest course to serve the best and Worthiest Master, according to the saying of Gregory, How can it be required of you that you all should give a like service to Masters that Are of an unlike name, That is to say, Mortal men, and the Eternal God.
It were good that this were deeply laid to heart by many Malignants, that trouble the peace of the Saints of God, that they might look more to the pleasure of their heavenly,
It were good that this were deeply laid to heart by many Malignants, that trouble the peace of the Saints of God, that they might look more to the pleasure of their heavenly,
Secondly, It includeth that he that doeth the will of God, and maketh it the rule of his actions, should not be desirous to conforme Gods will to his will,
Secondly, It includeth that he that doth the will of God, and makes it the Rule of his actions, should not be desirous to conform God's will to his will,
for thereby a Christian giveth testimony of his sincer obedience in the sight of God, according to the saying of Augustine He that is truly obedient, doth not consider what sort of thing is commanded,
for thereby a Christian gives testimony of his sincere Obedience in the sighed of God, according to the saying of Augustine He that is truly obedient, does not Consider what sort of thing is commanded,
for in this is the fidelitie and sincerity of the servants of God manifested who shall obtaine their Masters approbation in the day of their reckoning for then a Christian may be said, to look to the glory of God,
for in this is the Fidis and sincerity of the Servants of God manifested who shall obtain their Masters approbation in the day of their reckoning for then a Christian may be said, to look to the glory of God,
as the end of his actions, when he so zealously tendereth the bonour of God, that he will not doe any thing to dishonour him though thereby he should make never so much profit and commoditie,
as the end of his actions, when he so zealously tendereth the bonour of God, that he will not do any thing to dishonour him though thereby he should make never so much profit and commodity,
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We reade of the servants in the parable of the talents, that they so respected their Masters honour, that they rendered into his hands both the talents they had received,
We read of the Servants in the parable of the Talents, that they so respected their Masters honour, that they rendered into his hands both the Talents they had received,
The Scripture telleth us, That the holy Spirit is the unction, that teacheth us all things, * And leadeth us in all truth, which is not to be understood of extraordinar,
The Scripture Telleth us, That the holy Spirit is the unction, that Teaches us all things, * And leads us in all truth, which is not to be understood of extraordinary,
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but ordinar revelations when he maketh us to understād the true meaning of the writtē word of God, that we may flee the evil, which is to be avoyded,
but ordinary revelations when he makes us to understand the true meaning of the written word of God, that we may flee the evil, which is to be avoided,
& the multitude wherwith they combine in the course of sin, by which power likewise, He protecteth his Saints in their greatest danger and difficulty,
& the multitude wherewith they combine in the course of since, by which power likewise, He Protecteth his Saints in their greatest danger and difficulty,
but live in the world without hope, and without God, and by their carriage, declare to the world, That they are void of the feare of God, but when Christians set God before them, this is an evident note of their effectuall calling, Whereby they are turned from the power of Satan unto God, And translated from the power of darknesse unto the Kingdome of the Son of God.
but live in the world without hope, and without God, and by their carriage, declare to the world, That they Are void of the Fear of God, but when Christians Set God before them, this is an evident note of their effectual calling, Whereby they Are turned from the power of Satan unto God, And translated from the power of darkness unto the Kingdom of the Son of God.
2. If we consider the happines of such as set God before them, and the misery of those that set not God before them, the happinesse of the one appeareth in this, that as they set God before them,
2. If we Consider the happiness of such as Set God before them, and the misery of those that Set not God before them, the happiness of the one appears in this, that as they Set God before them,
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and by man to God, the Lord is alwayes the preveener, and beginner, so that a man by the performance of his part, may certainly know that God performeth his.
and by man to God, the Lord is always the preveener, and beginner, so that a man by the performance of his part, may Certainly know that God Performeth his.
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There is mutuall love betwixt God and his Saints, but God first beginneth, as the Apostle Iohn saith, And they that love God, may know that they are beloved of God God hath chosen that man for his portion, who chooseth God for his portion.
There is mutual love betwixt God and his Saints, but God First begins, as the Apostle John Says, And they that love God, may know that they Are Beloved of God God hath chosen that man for his portion, who chooses God for his portion.
and seeking his honour, by following his light, and remembring his properties, the Lord setteth them before him by a high estimation of them, by tender & earnest love towards them,
and seeking his honour, by following his Light, and remembering his properties, the Lord sets them before him by a high estimation of them, by tender & earnest love towards them,
and as they will not hear God, when he cals on them in their prosperity, so he wil not hear them when they call on him in their adversitie, & as they contravine Gods reveilled wil,
and as they will not hear God, when he calls on them in their Prosperity, so he will not hear them when they call on him in their adversity, & as they contravine God's reveilled will,
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whē they lived upon earth, so he crosseth their wil, when they are tormented in hell, which they testifie by gnashing of their teeth, which maketh Bernard to say, That in vaine they shal wil, which never shal be,
when they lived upon earth, so he Crosseth their will, when they Are tormented in hell, which they testify by gnashing of their teeth, which makes Bernard to say, That in vain they shall will, which never shall be,
And in a word as they were carelesse to walke as in his presence, So they shall be for ever banished from the presence of God, and glorie of his power.
And in a word as they were careless to walk as in his presence, So they shall be for ever banished from the presence of God, and glory of his power.
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Thirdly, This is required in respect of our spirituall walking, For Christians must not walke like the Gentils, which knew not God, but rather like Zacharie, and Elizabeth in all the commandments of God, This is called a walking worthy of the Lord, a walking in the spirit, and after the spirit, a walking with God,
Thirdly, This is required in respect of our spiritual walking, For Christians must not walk like the Gentiles, which knew not God, but rather like Zacharias, and Elizabeth in all the Commandments of God, This is called a walking worthy of the Lord, a walking in the Spirit, and After the Spirit, a walking with God,
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for this indeed shall make him know the way wherein, the manner how, and the end towards which he ought to walke, that in all these respects he may make conscience of his walking in the sight of God, by walking in his commandments with a perfect heart, from strength to strength, towards Sion, where he shall see the Lord of Losts, and by walking worthily of the Lord, pleasing h••••th all things, he may be fruitfull in good workes,
for this indeed shall make him know the Way wherein, the manner how, and the end towards which he ought to walk, that in all these respects he may make conscience of his walking in the sighed of God, by walking in his Commandments with a perfect heart, from strength to strength, towards Sion, where he shall see the Lord of Losts, and by walking worthily of the Lord, pleasing h••••th all things, he may be fruitful in good works,
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Nulla praesumptio pernitiosior quam de propria iustitia aut scientia superbire. O superba praesumptio! O prasumptucsa superbia! Augu. de verbis Domini.
Nulla praesumptio pernitiosior quam de propria iustitia Or scientia Superbire. O superba praesumptio! O prasumptucsa superbia! Augustine de verbis Domini.
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Vix mihi suadeo quod possit ullum opus esse quod ex debito dei remunerationem deposcat cum etiam hoc ipsū quod agere aliquod possumus velcogitare, vel proloqui, ipsius dono, & largitione faciamus. Ori gen in cap. 4. ad Komanos.
Vix mihi Suadeo quod possit ullum opus esse quod ex Debito dei remunerationem deposcat cum etiam hoc ipsū quod agere aliquod possumus velcogitare, vel proloqui, Himself Dono, & largitione Faciamus. Ori gen in cap. 4. ad Komanos.
Superbia est quaedam praesumptio cum quis prasumit vel audet homo abs { que } timore des facere ea quae soit esse contra Deū creatorem viz peccare, nam superbia est initium omnis peccati. Aug. in Ioannem.
Superbia est quaedam praesumptio cum quis prasumit vel audet homo abs { que } Timore des facere ea Quae soit esse contra Deū Creator videlicet Peccare, nam superbia est Initium omnis peccati. Aug. in Ioannem.
Bono animo esse debemus quibus iratus est Caius. Necesse enim est adesse auxilium divinum, ubi cessat humanum Euseb. Eccles. histor. lib. 2. cap. 5.
Bono animo esse debemus quibus Angered est Caius. Necessary enim est Adesse auxilium Divinum, ubi cessat humanum Eusebius Eccles. History. lib. 2. cap. 5.
Ambitiosus non curat prodesse, glori. a tur praeesse, praesumit esse meliorem quiae cernit se superiorem, grandia loquitur, sublimia cogitat subesse non patitur praeesse molitur. Innocent. de vilit conditionis humanae cap. 3
Ambitious non curate Profits, glori. a tur Presse, praesumit esse meliorem Since cernit se superiorem, Grandia loquitur, sublimia cogitat Subesse non patitur Presse molitur. Innocent. de vilit conditionis humanae cap. 3
Quam parva temporis intervalla homines in excelso fastigio collocant, & eosdem rursus ad extremam miseriam & calamitatem redigunt. Platina in vita Pij secundi.
Quam parva Temporis intervalla homines in Excelso fastigio collocant, & eosdem Rursus ad extremam Miseriam & calamitatem redigunt. Platina in vita Pij secundi.
Quoniam tantum auxilij divine experimentum accepi ut etiamsi duplo vel triplo plures hostes me obruere conantur hac tamen spe munitus infracto animo obsiistā malis. Basilius in scoliis in Psal. 26.
Quoniam Tantum auxilij divine experimentum accepi ut Even if duplo vel triplo plures hosts me obruere conantur hac tamen See munitus infracto animo obsiistā malis. Basil in scoliis in Psalm 26.
In loca ab elisiis di versa fugabere campis quasque tenent sedes noxia turba coles. Et ibid nec mortis paenas mors altera finiet huius horaque erit tantis ultima nulla malis. Ovid. in thin.
In loca ab elisiis Die versa fugabere Camps quasque tenent sedes Noxia turba coals. Et Ibid nec mortis Penalty mors altera finiet Huius horaque erit tantis ultima nulla malis. Ovid. in thin.
Quos non possunt sermonibus decipere, gladio clamant feriendos, cruentas leges ore dictant, manu scribunt & putant quod lex fidem hominibus imperare possit Ambros lib. 5 epist 32
Quos non possunt sermonibus decipere, Gladio clamant feriendos, cruentas leges over dictant, manu scribunt & Putant quod lex fidem hominibus Imperare possit Ambos lib. 5 Epistle 32
Certi sumuset fidenres quod inultum non remanet quod perpetimur: quantoque mator fuerit persecutionis iniuriatanto et iustior pro persecutione viudicta. Cypreanus tract. coutra Demetrium.
Certi sumuset fidenres quod inultum non remanet quod perpetimur: quantoque mator fuerit persecutionis iniuriatanto et iustior Pro persecution viudicta. Cypreanus tract. coutra Demetrius.
Impii non quando volunt sanctis nocere possunt, sed quando Deus illis nocendi, tempus concesserit, ut suis sanctis. coronam provideat. Chry. Homil. 25. supr. Ma.
Impious non quando volunt sanctis nocere possunt, sed quando Deus illis nocendi, Tempus concesserit, ut suis sanctis. Crown provideat. Chry Homily 25. Supr. Ma.
Sic ministrantem Christo honorificabit pater cius honore illo magno ut sit cum filio cius nec unquā deficiet faelicitas eius. Aug. tract. 51. in Ioan.
Sic ministrantem Christ honorificabit pater cius honore illo magno ut sit cum filio cius nec unquā deficiet faelicitas eius. Aug. tract. 51. in Ioan.
