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THE FIRST SERMON, VPON the twelfth of Zechariah. ZECH. 12. vers. 10.11, &c.
THE FIRST SERMON, UPON the twelfth of Zechariah. ZECHARIAH. 12. vers. 10.11, etc.
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Vers. 10. And I will powre vpon the howse of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace and of prayers,Vers. 10. And I will pour upon the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace and of Prayers,
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and they shall looke vpon me whom they haue pierced;
and they shall look upon me whom they have pierced;
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and they shall lament for him, as one that mourneth for his onely Sonne, and be sorry for him,
and they shall lament for him, as one that Mourneth for his only Son, and be sorry for him,
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as one is sorry for his first borne.
as one is sorry for his First born.
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11 In that day shall there be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddo. 11 In that day shall there be a great mourning in Ierusalem, as the mourning of Hadadrimmon in the valley of Megiddo.
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12 And the land shall bewaile euery family apart, the family of the house of Dauid apart, and their wiues apart;12 And the land shall bewail every family apart, the family of the house of David apart, and their wives apart;
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the family of the house of Nathan apart, and their wiues apart. 13 The family of the house of Leui apart, and their wiues apart;
the family of the house of Nathan apart, and their wives apart. 13 The family of the house of Levi apart, and their wives apart;
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the family of Shimei apart, and their wiues apart. 14 All the families that remaine, euery family apart, and their wiues apart.
the family of Shimei apart, and their wives apart. 14 All the families that remain, every family apart, and their wives apart.
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IN the eighth & ninth verses of this Chapter is set down a gracious promise of God, made vnto the church, which should be in the time of the Gospell (for that is meant by the inhabitants of Ierusalem. ) Which promise is this, that hee that is feeble among them:
IN the eighth & ninth Verses of this Chapter is Set down a gracious promise of God, made unto the Church, which should be in the time of the Gospel (for that is meant by the inhabitants of Ierusalem.) Which promise is this, that he that is feeble among them:
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that is, the weakest Christian that made conscience of his waies, & of the meanes of his saluation, in that day should be as Dauid: that is, equal to the most excellent in the time of the law in sundry respects:
that is, the Weakest Christian that made conscience of his ways, & of the means of his salvation, in that day should be as David: that is, equal to the most excellent in the time of the law in sundry respects:
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and the house of Dauid: that is, the excellenter sort of Christians, should bee as Gods house,
and the house of David: that is, the Excellenter sort of Christians, should be as God's house,
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and as the Angell of the Lord before them. The Prophet could not find any holie man, with whom hee might filly compare them,
and as the Angel of the Lord before them. The Prophet could not find any holy man, with whom he might filly compare them,
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and therefore he saith, that they should be like the Angel of the couenant Christ Iesus, which went before the Israelites in the wildernesse to guide and gouerne them.
and Therefore he Says, that they should be like the Angel of the Covenant christ Iesus, which went before the Israelites in the Wilderness to guide and govern them.
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Then hee goeth on and telleth vs, that after the Lord hath shewed this mercy vnto his Church, He will seeke to destroy all nations that come against Ierusalem;
Then he Goes on and Telleth us, that After the Lord hath showed this mercy unto his Church, He will seek to destroy all Nations that come against Ierusalem;
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that is, all the enemies that doe oppose themselues vnto his people, and endeauour to hinder his good worke in them, and for them.
that is, all the enemies that do oppose themselves unto his people, and endeavour to hinder his good work in them, and for them.
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Now when it is said that hee will seeke to destroy them, the meaning is, that as hee hath a resolution to ouerthrow them,
Now when it is said that he will seek to destroy them, the meaning is, that as he hath a resolution to overthrow them,
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so he will prouide meanes whereby it shall be effected.
so he will provide means whereby it shall be effected.
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Then further in the tenth verse he setteth downe the meanes how his people would bee brought to such excellencie.
Then further in the tenth verse he sets down the means how his people would be brought to such excellency.
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I wil poure vpon the house of Dauid, and vpon the inhabitants of Ierusalem, the Spirit of grace, &c. Signifying that he would vouchsafe vnto his Church vnder the Gospell a more plentifull measure of his Spirit, that as, they should haue more excellent, and cleere, and powerfull meanes;I will pour upon the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace, etc. Signifying that he would vouchsafe unto his Church under the Gospel a more plentiful measure of his Spirit, that as, they should have more excellent, and clear, and powerful means;
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so they should find a greater blessing vpon the vse of those meanes;
so they should find a greater blessing upon the use of those means;
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that whereas vnder the law, they had but drops of grace, distilling easily and by little and little,
that whereas under the law, they had but drops of grace, distilling Easily and by little and little,
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now they should haue whole buckets full, as it were; yea whole flouds of grace poured downe vpon all sorts of Gods seruants.
now they should have Whole buckets full, as it were; yea Whole floods of grace poured down upon all sorts of God's Servants.
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By the Spirit of grace, is meant the Spirit of adoption, and of regeneration;
By the Spirit of grace, is meant the Spirit of adoption, and of regeneration;
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so called, both because it is giuen out of Gods free grace and fauour, as also because it worketh grace and goodnesse in all such as are endued therewith:
so called, both Because it is given out of God's free grace and favour, as also Because it works grace and Goodness in all such as Are endued therewith:
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this Spirit is further described by a speciall effect, viz. that it is a Spirit of prayers. Till such time as men are made partakers hereof, they may vse many words of prayer,
this Spirit is further described by a special Effect, viz. that it is a Spirit of Prayers. Till such time as men Are made partakers hereof, they may use many words of prayer,
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but they are altogether idle and vaine; fruites of their flesh, and not of their faith;
but they Are altogether idle and vain; fruits of their Flesh, and not of their faith;
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such as they haue great cause to be humbled for, and no reason at all to be comforted in:
such as they have great cause to be humbled for, and no reason At all to be comforted in:
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but when once they haue this Spirit put into their hearts, they can call vpon the Lord in an acceptable and comfortable manner.
but when once they have this Spirit put into their hearts, they can call upon the Lord in an acceptable and comfortable manner.
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Then next is shewed whither this Spirit leadeth them; to wit, vnto Christ. They shall looke on him, whom they haue pierced.
Then next is showed whither this Spirit leads them; to wit, unto christ. They shall look on him, whom they have pierced.
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When men begin to pray in a religious and conscionable manner, they disclaime all fleshly helps and hopes,
When men begin to pray in a religious and conscionable manner, they disclaim all fleshly helps and hope's,
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& betake themselues vnto their Sauiour, whom they haue pierced by their sinnes;
& betake themselves unto their Saviour, whom they have pierced by their Sins;
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for it cannot properly be said, that the Scribes and Pharises, or Iudas, or the high Priests,
for it cannot properly be said, that the Scribes and Pharisees, or Iudas, or the high Priests,
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or the Romanes, did put Christ to death-they being but instruments thereof;
or the Romans, did put christ to death-they being but Instruments thereof;
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but the iniquities of Gods elect did the fact, and they were indeed the true and principall cause, that brought vpon the Sonne of God all manner of affliction,
but the iniquities of God's elect did the fact, and they were indeed the true and principal cause, that brought upon the Son of God all manner of affliction,
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and persecution, and execution it selfe.
and persecution, and execution it self.
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In the next place it is said, that when his children shall looke vpon him, They shall lament for him,
In the next place it is said, that when his children shall look upon him, They shall lament for him,
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or ouer him, or concerning him: or over him, or Concerning him:
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(all comes to one reckoning.) As soone as they see what euils, and miseries, they haue brought vpon Christ Iesus, by their transgressions,
(all comes to one reckoning.) As soon as they see what evils, and misery's, they have brought upon christ Iesus, by their transgressions,
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and how odious their offences are, which could be healed by no other medicine, but by the precious bloud of the immaculate Iambe of God:
and how odious their offences Are, which could be healed by no other medicine, but by the precious blood of the immaculate Iambe of God:
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the due consideration hereof will cause them to bee troubled and grieued at the very heart.
the due consideration hereof will cause them to be troubled and grieved At the very heart.
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Which griefe is set out, by two speciall circumstances; to wit, by the greatnesse of it, and by the truth of it.
Which grief is Set out, by two special Circumstances; to wit, by the greatness of it, and by the truth of it.
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The greatnesse thereof is declared by two comparisons, which yet are inferiour and lesse then the thing it selfe.
The greatness thereof is declared by two comparisons, which yet Are inferior and less then the thing it self.
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For the first comparison, it is said, That they should lament for him, as one that mourneth for his only sonne,
For the First comparison, it is said, That they should lament for him, as one that Mourneth for his only son,
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and be sorry, as one is sorry for his first borne. and be sorry, as one is sorry for his First born.
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If parents haue many children, yet it will much grieue them to part with any of them:
If Parents have many children, yet it will much grieve them to part with any of them:
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but if they haue but one onely sonne, who is likely to be the heire of the family,
but if they have but one only son, who is likely to be the heir of the family,
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and they lose him, and so are disappointed of their hope, then they vsually mourne with an exceeding bitter lamentation,
and they loose him, and so Are disappointed of their hope, then they usually mourn with an exceeding bitter lamentation,
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as the woman of the cittie of Nain did for the death of her onely son. Luke 7.11.
as the woman of the City of Nain did for the death of her only son. Lycia 7.11.
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Such (the holy Ghost saith) shall be the sorrow of all true penitent persons,
Such (the holy Ghost Says) shall be the sorrow of all true penitent Persons,
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when they apprehend the multitude and grieuousnesse of their sinnes, whereby they haue slaine the Lord of life.
when they apprehend the multitude and grievousness of their Sins, whereby they have slain the Lord of life.
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The second comparison, here vsed to expresse the measure of their sorrow, is taken from the example of the Iewes, who when their godly & worthy king Iosiah was slaine in the valley of Megiddo neere Hadadrimmon, in fighting against Pharoah Necho, King of Aegypt, they lamented for him very bitterly:
The second comparison, Here used to express the measure of their sorrow, is taken from the Exampl of the Iewes, who when their godly & worthy King Josiah was slain in the valley of Megiddo near Hadadrimmon, in fighting against Pharaoh Necho, King of Egypt, they lamented for him very bitterly:
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and not onely the common people who haue not so good a gouernment of their affections, mourned for him,
and not only the Common people who have not so good a government of their affections, mourned for him,
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but Ieremiah the Prophet also, and others of the best sort of men and women, tooke this losse exceedingly to heart,
but Jeremiah the Prophet also, and Others of the best sort of men and women, took this loss exceedingly to heart,
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as seeing in the death of Iosiah, the death and ruine both of Church and common wealth.
as seeing in the death of Josiah, the death and ruin both of Church and Common wealth.
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In which regard it was set downe as an ordinance, that they should haue set times of mourning,
In which regard it was Set down as an Ordinance, that they should have Set times of mourning,
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for that affliction which befell them through his death;
for that affliction which befell them through his death;
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and such (saith the Prophet) shall be the lamentation of those that attaine to the sight and sense of their sinnes, whereby they haue slaine the Lord Christ Iesus. verse 11. Hauing thus set forth the greatnesse of their sorrow, he commeth in the next place to expresse the soundnesse thereof:
and such (Says the Prophet) shall be the lamentation of those that attain to the sighed and sense of their Sins, whereby they have slain the Lord christ Iesus. verse 11. Having thus Set forth the greatness of their sorrow, he comes in the next place to express the soundness thereof:
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The land shall bewaile euery family apart, &c. Not in the publicke assemblies alone, where the teares of one may draw on the teares of another,The land shall bewail every family apart, etc. Not in the public assemblies alone, where the tears of one may draw on the tears of Another,
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and so their mourning be either naturall for company, or hypocritall for vaine glory: but he saith, that euery family should weepe apart, and in priuate;
and so their mourning be either natural for company, or hypocrital for vain glory: but he Says, that every family should weep apart, and in private;
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yea not onely the seuerall families, but particular persons, yea those that were most neerely lincked together, viz. the husband and the wife, should bee separated in this worke of humiliation,
yea not only the several families, but particular Persons, yea those that were most nearly linked together, viz. the husband and the wife, should be separated in this work of humiliation,
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and not content themselues to pray and bewaile their sinnes one with another, but take some time each of them to performe this dutie in secret;
and not content themselves to pray and bewail their Sins one with Another, but take Some time each of them to perform this duty in secret;
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and if they that are so inward one with another should lament apart, much more others, that are further off one from another.
and if they that Are so inward one with Another should lament apart, much more Others, that Are further off one from Another.
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By the house of Dauid is meant (as was before shewed) the excellenter sort of Christians;
By the house of David is meant (as was before showed) the Excellenter sort of Christians;
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and the like is signified by the house of Nathan, who was the son of Dauid, of whom Christ came: (for the family of Salomon was wholy extinguished.) By the house of Leui, is meant the ordinary sort of the Leuites; and as for the family of Shimei, it was one of the principall families of Leui. Whence we may obserue, that all families without exception are tyed to this worke,
and the like is signified by the house of Nathan, who was the son of David, of whom christ Come: (for the family of Solomon was wholly extinguished.) By the house of Levi, is meant the ordinary sort of the Levites; and as for the family of Shimei, it was one of the principal families of Levi Whence we may observe, that all families without exception Are tied to this work,
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and ought iointly and seuerally to performe the same.
and ought jointly and severally to perform the same.
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None are so good but they must weepe for their sinnes in secret, and pray for the continuance & increase of their goodnesse:
None Are so good but they must weep for their Sins in secret, and pray for the Continuance & increase of their Goodness:
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and as it is not needlesse for the best, so neither is it bootlesse for the meanest,
and as it is not needless for the best, so neither is it bootless for the Meanest,
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but whosoeuer doth so, shall haue a fountaine of grace opened vnto him, whereby all his iniquities shall be washed away.
but whosoever does so, shall have a fountain of grace opened unto him, whereby all his iniquities shall be washed away.
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The drift then of these words (wee see) is, to manifest and expresse the great goodnesse of God towards his seruants, in the time of the Gospell;
The drift then of these words (we see) is, to manifest and express the great Goodness of God towards his Servants, in the time of the Gospel;
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and here is shewed, 1 First, what gift he wil bestow vpon them, viz. aboundance of his holy Spirit. 2 Secondly, the good vse that they will make of it, which is two-fold. 1 First, they will betake themselues vnto faithfull prayer,
and Here is showed, 1 First, what gift he will bestow upon them, viz. abundance of his holy Spirit. 2 Secondly, the good use that they will make of it, which is twofold. 1 First, they will betake themselves unto faithful prayer,
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and by the eye of faith looke vnto Christ, through whom both they and their prayers must be accepted. 2 Secondly, they wil grow to a maruailous great loathing and dislike of their sinnes, and sorrow for the same;
and by the eye of faith look unto christ, through whom both they and their Prayers must be accepted. 2 Secondly, they will grow to a marvelous great loathing and dislike of their Sins, and sorrow for the same;
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which is declared by two maine circumstances, viz. 1 The greatnesse thereof, which is illustrated by two comparisons. 2 The soundnesse thereof, both which are more fully laid open in that which goes before.
which is declared by two main Circumstances, viz. 1 The greatness thereof, which is illustrated by two comparisons. 2 The soundness thereof, both which Are more Fully laid open in that which Goes before.
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Thus much concerning the meaning and order of the words: now let vs consider of such instructions as may thence arise for our learning.
Thus much Concerning the meaning and order of the words: now let us Consider of such instructions as may thence arise for our learning.
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Vers. 11. [ And I will poure vpon the house of Dauid, &c. the Spirit of grace &c. ] In that the Lord hauing promised, that his Church shall bee brought to wonderfull excellencie, doth set downe this as the meanes whereby he wil effect it, that they shal haue the Spirit in great plenty powred downe vpon them, this shall be the doctrine, That the way to all happinesse and blessednesse, is to haue the Spirit of grace bestowed vpon vs.
Vers. 11. [ And I will pour upon the house of David, etc. the Spirit of grace etc. ] In that the Lord having promised, that his Church shall be brought to wonderful excellency, does Set down this as the means whereby he will Effect it, that they shall have the Spirit in great plenty poured down upon them, this shall be the Doctrine, That the Way to all happiness and blessedness, is to have the Spirit of grace bestowed upon us
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Whosoeuer hath not this, though he bee neuer so great in the world, hee is altogether wretched and miserable, subiect to the curse of God,
Whosoever hath not this, though he be never so great in the world, he is altogether wretched and miserable, Subject to the curse of God,
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and to continuall vexations, and discontentments:
and to continual vexations, and discontentments:
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and on the other side, whosoeuer hath this holy Spirit dwelling in his heart, is an happy and blessed man,
and on the other side, whosoever hath this holy Spirit Dwelling in his heart, is an happy and blessed man,
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though hee be neuer so much deiected and cast downe through outward afflictions and tribulations.
though he be never so much dejected and cast down through outward afflictions and tribulations.
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This point is euident in the prophecy of Isaiah, where it is shewed, that so long as the Spirit of God is withheld from men, they haue grieuous ruines,
This point is evident in the prophecy of Isaiah, where it is showed, that so long as the Spirit of God is withheld from men, they have grievous ruins,
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and desperate decaies among them, and they still go from ill to worse, being ill without, and ill within:
and desperate decays among them, and they still go from ill to Worse, being ill without, and ill within:
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but how long doth this continue? Vntill the Spirit bee powred vpon them from aboue.
but how long does this continue? Until the Spirit be poured upon them from above.
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And what then? The wildernesse shall become a fruitfull field;
And what then? The Wilderness shall become a fruitful field;
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That is, those men and women that were like a wildernesse before, bringing forth nothing but brambles and briars, nothing but pride and worldlinesse,
That is, those men and women that were like a Wilderness before, bringing forth nothing but brambles and briers, nothing but pride and worldliness,
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and such like fruites of the flesh, euen those men and women shall be as a fruitfull field, being beautified and adorned with the vertues of Christ,
and such like fruits of the Flesh, even those men and women shall be as a fruitful field, being beautified and adorned with the Virtues of christ,
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and with the graces of his Spirit;
and with the graces of his Spirit;
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and not onely so, but likewise enriched, with all good prosperity, which the Lord seeth needfull for them.
and not only so, but likewise enriched, with all good Prosperity, which the Lord sees needful for them.
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Now the reasons why the Spirit maketh men so happy, are these. First, because it doth mortifie and crucifie the flesh;
Now the Reasons why the Spirit makes men so happy, Are these. First, Because it does mortify and crucify the Flesh;
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that is, originall corruption, with all the lusts and fruites thereof.
that is, original corruption, with all the Lustiest and fruits thereof.
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It doth not lye still where it is, suffering the soule of the party to be vnder the dominion of sinne;
It does not lie still where it is, suffering the soul of the party to be under the dominion of sin;
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but it abateth and consurneth it by little and little, till at length his soule and body bee as cleare from sinne,
but it abateth and consurneth it by little and little, till At length his soul and body be as clear from sin,
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as Adams was before his fal.
as Adams was before his fall.
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So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land, till it was wholly brought in subiection vnto them:
So that look how the Israelites did by Degrees wear and wast the Canaanites out of the land, till it was wholly brought in subjection unto them:
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so doth the holy Ghost destroy and root out the enemies of our soules;
so does the holy Ghost destroy and root out the enemies of our Souls;
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not making them tributarie, as Ioshua did some of the cursed Canaanites, but spoyling them of their strength by little and little;
not making them tributary, as Ioshua did Some of the cursed Canaanites, but spoiling them of their strength by little and little;
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and at length vtterly consuming them, so that they shall haue no place at all within vs. And as it killeth sinne,
and At length utterly consuming them, so that they shall have no place At all within us And as it kills sin,
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so it quickeneth the dead soule, and maketh the whole man apt and fit for euery good worke.
so it Quickeneth the dead soul, and makes the Whole man apt and fit for every good work.
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That Spirit which raised vp Christ Iesus from a naturall death, doth also raise vs vp from the death of sinne, to the life of grace:
That Spirit which raised up christ Iesus from a natural death, does also raise us up from the death of sin, to the life of grace:
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and putteth more spirituall strength into vs, then the flesh, the world and the diuell can bring against vs.
and putteth more spiritual strength into us, then the Flesh, the world and the Devil can bring against us
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Further more in the third Chapter of the second to the Corinthians, there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit: the first whereof is this;
Further more in the third Chapter of the second to the Corinthians, there Are three special Reasons to show the happiness of him that is endued with God's Spirit: the First whereof is this;
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That whereas all men naturally are like the Iewes, who (as it is there said) when they come to the meanes of saluation, haue a voile vpon their minds, so that they can see nothing to saue their soules, to further their repentance, to cause them to beleeue in Christ Iesus,
That whereas all men naturally Are like the Iewes, who (as it is there said) when they come to the means of salvation, have a voile upon their minds, so that they can see nothing to save their Souls, to further their Repentance, to cause them to believe in christ Iesus,
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and to place their hope, and happinesse in him:
and to place their hope, and happiness in him:
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as soone as euer the Spirit of grace entreth into them, this blindnesse of minde and hardnesse of heart is remooued;
as soon as ever the Spirit of grace entereth into them, this blindness of mind and hardness of heart is removed;
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and then they are enabled soundly to vnderstand, and truely to applie the word preached vnto their owne soules. Verse 16.
and then they Are enabled soundly to understand, and truly to apply the word preached unto their own Souls. Verse 16.
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Againe, it is said in the selfe same place, That where the Spirit of the Lord is, there is libertie, Vers. 17. Till such time as that doth set men free, they are held fast in the cordes and chaines of iniquity,
Again, it is said in the self same place, That where the Spirit of the Lord is, there is liberty, Vers. 17. Till such time as that does Set men free, they Are held fast in the cords and chains of iniquity,
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and are miserable slaues vnto the vilest slaue that is, euen vnto Satan himselfe (who is an Apostata,
and Are miserable slaves unto the Vilest slave that is, even unto Satan himself (who is an Apostata,
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and a reprobate,) and in the most wretched slauerie that can be imagined, viz. to serue sin in the lusts thereof;
and a Reprobate,) and in the most wretched slavery that can be imagined, viz. to serve since in the Lustiest thereof;
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and (which is the most grieuous of all the rest) they shall haue the worst wages that may be,
and (which is the most grievous of all the rest) they shall have the worst wages that may be,
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euen the curse and vengeance of God, while they liue, and eternall damnation of body and soule after they are dead.
even the curse and vengeance of God, while they live, and Eternal damnation of body and soul After they Are dead.
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Now when the Spirit of Christ taketh possession of vs, it causeth vs to disclaime the seruice of Satan,
Now when the Spirit of christ Takes possession of us, it Causes us to disclaim the service of Satan,
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and to become seruants vnto the liuing God; it filleth vs full of good meditations, of holy desires, and spirituall affections;
and to become Servants unto the living God; it fills us full of good meditations, of holy Desires, and spiritual affections;
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it furnisheth vs with ability to performe the duties of religion, & of our callings;
it furnisheth us with ability to perform the duties of Religion, & of our callings;
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& in a word, it maketh vs willing and able both to do all maner of good,
& in a word, it makes us willing and able both to do all manner of good,
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and to resist all manner of euill.
and to resist all manner of evil.
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So that after wee haue receiued the holy Ghost into our hearts, we shall not say:
So that After we have received the holy Ghost into our hearts, we shall not say:
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This is my nature, and I cannot doe otherwise: but with the Apostle Paul; I can doe all things through Christ that strengtheneth mee:
This is my nature, and I cannot do otherwise: but with the Apostle Paul; I can do all things through christ that strengtheneth me:
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I wil neuer bee in bondage vnto my corruptions any more;
I will never be in bondage unto my corruptions any more;
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for grace shall haue the vpper hand of nature, and the Spirit shall master the flesh,
for grace shall have the upper hand of nature, and the Spirit shall master the Flesh,
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and get the better of it.
and get the better of it.
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Lastly, it is added in the same place, that by vertue of the Spirit wee see the glory of Christ in the Gospel,
Lastly, it is added in the same place, that by virtue of the Spirit we see the glory of christ in the Gospel,
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and are changed into his image, from glory to glory; that is, from one measure of knowledge and holinesse into another.
and Are changed into his image, from glory to glory; that is, from one measure of knowledge and holiness into Another.
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verse 16. Wee would thinke no price too great to be giuen for such a looking glasse,verse 16. we would think no price too great to be given for such a looking glass,
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as would make one that is deformed to become beautifull by the very beholding thereof:
as would make one that is deformed to become beautiful by the very beholding thereof:
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how much then should wee esteeme the holy word of God, which (through the operation of the Spirit) is made effectuall, not to change the naturall visage (which is a smaller matter) but to alter the forme and shape of the soule,
how much then should we esteem the holy word of God, which (through the operation of the Spirit) is made effectual, not to change the natural visage (which is a smaller matter) but to altar the Form and shape of the soul,
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and to make it very beautifull and amiable in the sight of God and of his holy Angels, which was before time a most vgly and deformed creature? This must needs be a maruellous great benefit;
and to make it very beautiful and amiable in the sighed of God and of his holy Angels, which was before time a most ugly and deformed creature? This must needs be a marvelous great benefit;
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for if the defacing of Gods Image be the cause of all our woe, then the repairing thereof must of necessitie be the cause of all our happinesse.
for if the defacing of God's Image be the cause of all our woe, then the repairing thereof must of necessity be the cause of all our happiness.
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A fifth reason why their state is so happy that are endued with Gods spirit, is,
A fifth reason why their state is so happy that Are endued with God's Spirit, is,
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because that is it which comforteth and strengtheneth them in all their temptations and troubles.
Because that is it which comforts and strengtheneth them in all their temptations and Troubles.
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Those that are destitute of this holy comforter, when aduersity lighteth vpon them, do either fret or faint;
Those that Are destitute of this holy comforter, when adversity lights upon them, do either fret or faint;
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either fall to murmuring, or to desperation:
either fallen to murmuring, or to desperation:
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but those that haue their hearts replenished with the holy Ghost, doe then most strongly reioice,
but those that have their hearts replenished with the holy Ghost, do then most strongly rejoice,
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when tribulations and miseries lye most heauily vpon them:
when tribulations and misery's lie most heavily upon them:
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as the Apostles when they were most grieuously persecuted, are said then to be filled with the holy Ghost.
as the Apostles when they were most grievously persecuted, Are said then to be filled with the holy Ghost.
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And what of that? Then they reioyced that they were counted worthy to suffer rebuke for Christ his name. And what of that? Then they rejoiced that they were counted worthy to suffer rebuke for christ his name.
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And as Pauls sufferings did abound, 2. Cor. 1.5. so did his consolations in Christ abound also.
And as Paul's sufferings did abound, 2. Cor. 1.5. so did his consolations in christ abound also.
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So that when comfort is comfort indeed, and when life it selfe would go vnlesse comfort came,
So that when Comfort is Comfort indeed, and when life it self would go unless Comfort Come,
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then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment:
then does the holy Ghost most plenteously refresh the heart with inward joy and contentment:
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according to that saying of the Apostle Peter; Now for a season yee are in heauinesse, according to that saying of the Apostle Peter; Now for a season ye Are in heaviness,
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and yet reioyce with ioy vnspeakable and glorious. and yet rejoice with joy unspeakable and glorious.
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Hitherto the reasons alleaged haue tended chiefely to his, euen to shew what good the Spirit of grace bringeth vnto our selues.
Hitherto the Reasons alleged have tended chiefly to his, even to show what good the Spirit of grace brings unto our selves.
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Now further, there is a sixth reason for the confirmation of this point, which is, that it doth also make vs exceeding profitable vnto others;
Now further, there is a sixth reason for the confirmation of this point, which is, that it does also make us exceeding profitable unto Others;
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which is a very great addition vnto our blessednes.
which is a very great addition unto our blessedness.
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Al the wit, & learning, and art in the world, cannot make a man to bee a constant and conscionable doer of good,
All the wit, & learning, and art in the world, cannot make a man to be a constant and conscionable doer of good,
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but Gods spirit alone must doe that: and therfore goodnesse is set downe as a fruit thereof. Gal. 5.22.
but God's Spirit alone must do that: and Therefore Goodness is Set down as a fruit thereof. Gal. 5.22.
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And in the sixth chapter of that Epistle, ver. 1. the Apostle saith; If any man be ouertaken by any offence;
And in the sixth chapter of that Epistle, ver. 1. the Apostle Says; If any man be overtaken by any offence;
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ye that are spirituall restore such a one, not ye that are wittie or learned, &c. For no man can be a good Physitian vnto others,you that Are spiritual restore such a one, not you that Are witty or learned, etc. For no man can be a good physician unto Others,
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but he that hath first wrought a cure vpon his owne soule; in which regard the Apostle Paul saith:
but he that hath First wrought a cure upon his own soul; in which regard the Apostle Paul Says:
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We are able to comfort others with the consolations wherewith wee our selues haue been comforted. We Are able to Comfort Others with the consolations wherewith we our selves have been comforted.
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Looke then who is most spirituall, and wee shall find that he doth alwaies most good.
Look then who is most spiritual, and we shall find that he does always most good.
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Therefore was it, that when the Apostles were to conuert the whole world, and to batter downe hell gates vpon Satans head, they had the Spirit plentifullie poured downe vpon them;
Therefore was it, that when the Apostles were to convert the Whole world, and to batter down hell gates upon Satan head, they had the Spirit plentifully poured down upon them;
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which filled them so ful of heauenly wisdome, and courage, and zeale, that they did that which al the Kings and Monarches of the earth could neuer haue effected by all their power and policie. which filled them so full of heavenly Wisdom, and courage, and zeal, that they did that which all the Kings and Monarchs of the earth could never have effected by all their power and policy.
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So also when Christ was to doe the greatest good that euer any creature did, the Lord saith, that his Spirit shall rest vpon him:
So also when christ was to do the greatest good that ever any creature did, the Lord Says, that his Spirit shall rest upon him:
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and thereby was he fitted to go through with the great worke of our redemption.
and thereby was he fitted to go through with the great work of our redemption.
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For (as it is in that place) the Spirit of the Lord is a Spirit [ of wisdome and vnderstanding ] making those that haue it to be of a sound iudgement, For (as it is in that place) the Spirit of the Lord is a Spirit [ of Wisdom and understanding ] making those that have it to be of a found judgement,
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and able to search into the hidden things of God:
and able to search into the hidden things of God:
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[ a Spirit of counsell ] to guide and direct them [ and of power ] to strengthen and confirme them,[ a Spirit of counsel ] to guide and Direct them [ and of power ] to strengthen and confirm them,
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though they were neuer so feeble and weake:
though they were never so feeble and weak:
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[ a Spirit of knowledge and of the feare of the Lord ] to make such as are indued therewith, prudent in his feare, as there the Prophet speaketh.[ a Spirit of knowledge and of the Fear of the Lord ] to make such as Are endued therewith, prudent in his Fear, as there the Prophet speaks.
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Now seeing it is cleare by these reasons, that the hauing of this holy spirit is the way to al happines:
Now seeing it is clear by these Reasons, that the having of this holy Spirit is the Way to all happiness:
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First of al, this may serue for the iust reproofe of those that would faine liue happily and comfortably,
First of all, this may serve for the just reproof of those that would feign live happily and comfortably,
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and yet neuer had any feruent longing, nor made any earnest request for Gods Spirit, and the graces thereof:
and yet never had any fervent longing, nor made any earnest request for God's Spirit, and the graces thereof:
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they plainely manifest themselues to be ignorant and carnall persons, that do not yet know what true happinesse meanes.
they plainly manifest themselves to be ignorant and carnal Persons, that do not yet know what true happiness means.
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Secondly, here are those much more sharply to be rebuked, who thinke it best not to be led by the Spirit,
Secondly, Here Are those much more sharply to be rebuked, who think it best not to be led by the Spirit,
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but rather by the lusts of the flesh, and the lusts of the eyes;
but rather by the Lustiest of the Flesh, and the Lustiest of the eyes;
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imagining in their folly and madnesse, that if they can heape together a great deale of wealth,
imagining in their folly and madness, that if they can heap together a great deal of wealth,
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and aduance themselues and theirs to great places in the world, then they shall be happy men,
and advance themselves and theirs to great places in the world, then they shall be happy men,
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and leade a merry and cheerefull life:
and lead a merry and cheerful life:
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albeit they neuer take any care, nor vse any endeuour to get the spirit of grace into their hearts,
albeit they never take any care, nor use any endeavour to get the Spirit of grace into their hearts,
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but rather think them to be out of their wits that labor to be spiritual. Wil these men know what their estate is? the Apostle telleth them:
but rather think them to be out of their wits that labour to be spiritual. Wil these men know what their estate is? the Apostle Telleth them:
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If any man haue not the Spirit of Christ, the same is not his: and if hee bee not his, he is for the present, a bondslaue of Satan, If any man have not the Spirit of christ, the same is not his: and if he be not his, he is for the present, a bondslave of Satan,
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and in the state of a reprobate; and if such can bee happy men, then are they happy, otherwise not.
and in the state of a Reprobate; and if such can be happy men, then Are they happy, otherwise not.
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If it were possible that for their outward condition of life they could be equal vnto Adam in paradise,
If it were possible that for their outward condition of life they could be equal unto Adam in paradise,
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yet must they needs be very miserable as he was, when the spirit of God was taken from him;
yet must they needs be very miserable as he was, when the Spirit of God was taken from him;
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it was not the gardē of Eden that could then yeeld him contentment, but he was in farre greater miserie and perplexity in that place then many theeues are in the dungeon,
it was not the garden of Eden that could then yield him contentment, but he was in Far greater misery and perplexity in that place then many thieves Are in the dungeon,
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or vpon the gallowes, when they are ready to be turned ouer.
or upon the gallows, when they Are ready to be turned over.
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He that hath the spirit of God as Paul had, shall find a heauen in prison, in sicknesse, in death it selfe:
He that hath the Spirit of God as Paul had, shall find a heaven in prison, in sickness, in death it self:
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whereas he that hath it not, shall find a hell, though he liued in as good a place as the very paradise of God was.
whereas he that hath it not, shall find a hell, though he lived in as good a place as the very paradise of God was.
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Thirdly, here is an vse of instruction, viz. that wee should search and try whether wee haue the Spirit or not:
Thirdly, Here is an use of instruction, viz. that we should search and try whither we have the Spirit or not:
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for it is not a matter of small consequence, but such as neerely concerneth vs.
for it is not a matter of small consequence, but such as nearly concerns us
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If then we would be resolued of this point, let vs first examine, whether there be in vs that continuall warre and conflict (mentioned Gal. 5.17.) between the flesh and the Spirit, which al godly men do find and feele in themselues more or lesse:
If then we would be resolved of this point, let us First examine, whither there be in us that continual war and conflict (mentioned Gal. 5.17.) between the Flesh and the Spirit, which all godly men do find and feel in themselves more or less:
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for as the Apostle there speaketh, The flesh lusteth against the Spirit, and the Spirit against the flesh.
for as the Apostle there speaks, The Flesh Lusteth against the Spirit, and the Spirit against the Flesh.
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Now this combat is generall throughout all the powers and faculties of the soule, as (to giue instance in the chiefe of them:) First, in the vnderstanding part, there is a conflict betweene carnall reason,
Now this combat is general throughout all the Powers and faculties of the soul, as (to give instance in the chief of them:) First, in the understanding part, there is a conflict between carnal reason,
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and the iudgement rightly informed by Gods word; as in this particular: A good man is railed vpon, and vndeseruedlie traduced, and vilified;
and the judgement rightly informed by God's word; as in this particular: A good man is railed upon, and undeservedly traduced, and vilified;
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in this case reason will thus play its part:
in this case reason will thus play its part:
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Why should you beare it at his hand, are not you his better? haue you not him at an aduantage? Why should you not take him downe,
Why should you bear it At his hand, Are not you his better? have you not him At an advantage? Why should you not take him down,
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and giue him as good as he brings? Nay (saith the Spirit) you must not render euill for euill, but rather ouercome euill with goodnesse, and blesse them that curse you,
and give him as good as he brings? Nay (Says the Spirit) you must not render evil for evil, but rather overcome evil with Goodness, and bless them that curse you,
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and pray for such as hate you and persecute you in word or deede:and pray for such as hate you and persecute you in word or deed:
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they haue too much fire in them already, and therfore do not you adde more fuel thereunto, lest the flame be redoubled;
they have too much fire in them already, and Therefore do not you add more fuel thereunto, lest the flame be redoubled;
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but rather cast water vpon it, that it may be extinguished.
but rather cast water upon it, that it may be extinguished.
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Thus doth the Spirit bring the weapons of God to subdue the flesh, euen as the flesh doth come armed with the weapons of the Diuel to resist the Spirit.
Thus does the Spirit bring the weapons of God to subdue the Flesh, even as the Flesh does come armed with the weapons of the devil to resist the Spirit.
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Indeed there is many tiems in vnregenerate persons, a fight betwixt carnall reason and their naturall conscience;
Indeed there is many tiems in unregenerate Persons, a fight betwixt carnal reason and their natural conscience;
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but that is not generall throughout all the powers of the soule, neither doth it extend it selfe vnto the motions and inclinations that are euill, to curbe and represse them;
but that is not general throughout all the Powers of the soul, neither does it extend it self unto the motions and inclinations that Are evil, to curb and repress them;
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nor breede humilitie and pouertie of spirit, in the parties in whom it is found,
nor breed humility and poverty of Spirit, in the parties in whom it is found,
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and so driue them to the Lord to craue aide and strength from him to subdue their corruptions:
and so driven them to the Lord to crave aid and strength from him to subdue their corruptions:
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but these checks of the naturall conscience do rather make men more fierce and froward,
but these Checks of the natural conscience do rather make men more fierce and froward,
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and at length more violent and outragious in sinning, especially if they haue been occasioned either by the hearing of the terible curse of the law, denounced against them in the publicke ministery;
and At length more violent and outrageous in sinning, especially if they have been occasioned either by the hearing of the terrible curse of the law, denounced against them in the public Ministry;
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or by the faithfull dealing of some Christian friend, which hath throughly applied the threatnings of the word vnto their drowsie consciences, wherewith they were moued for the time,
or by the faithful dealing of Some Christian friend, which hath thoroughly applied the threatenings of the word unto their drowsy Consciences, wherewith they were moved for the time,
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but afterwards returne to their vomit again:
but afterwards return to their vomit again:
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then (I say) they will be much more boisterous in their sinfull courses then euer they were before.
then (I say) they will be much more boisterous in their sinful courses then ever they were before.
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And as there is a conflict in the vnderstanding part, so is there the like in the affections:
And as there is a conflict in the understanding part, so is there the like in the affections:
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for the flesh is ready to draw them vnto pride and enuie, and vncleannes, and couetousnes, &c. But the Spirit stirreth and moueth them vnto better things, shewing withall that those forenamed vices will harden the hart, make it vnfit for prayer,
for the Flesh is ready to draw them unto pride and envy, and uncleanness, and covetousness, etc. But the Spirit stirs and moves them unto better things, showing withal that those forenamed vices will harden the heart, make it unfit for prayer,
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or thanksgiuing, or any such spirituall exercise;
or thanksgiving, or any such spiritual exercise;
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and in the end will bring many bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules:
and in the end will bring many bitter Troubles and afflictions upon those that let them to have sway and dominion in their Souls:
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all which euil inconueniences we shall escape, if our affections bee heauenly and spirituall, and set on their right obiects.
all which evil inconveniences we shall escape, if our affections be heavenly and spiritual, and Set on their right objects.
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So likewise in the will this fight will appeare, wheresoeuer true sanctification is begun. For the flesh will be vnwilling to pray, to heare, to meditate, to conferre;
So likewise in the will this fight will appear, wheresoever true sanctification is begun. For the Flesh will be unwilling to pray, to hear, to meditate, to confer;
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& in a word, as any duty tendeth more to the crucifying of the lusts thereof,
& in a word, as any duty tendeth more to the crucifying of the Lustiest thereof,
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so will it be more auerse therefrom, and more prone to delay and to put off the performance thereof.
so will it be more averse therefrom, and more prove to Delay and to put off the performance thereof.
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But the regenerate part is contrarilie disposed, and chearfully embraceth that which is good, though it be clogged and hindred in the performance of the same:
But the regenerate part is contrarily disposed, and cheerfully Embraceth that which is good, though it be clogged and hindered in the performance of the same:
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setting downe this for a certaine truth, that the more painefull any seruice is, the more gainefull it is;
setting down this for a certain truth, that the more painful any service is, the more gainful it is;
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that though we begin our prayers in heauinesse, yet wee may end in gladnesse; that the more vntractable and vntoward the flesh is, the more glorious our conquest is,
that though we begin our Prayers in heaviness, yet we may end in gladness; that the more untractable and untoward the Flesh is, the more glorious our conquest is,
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if we can get the maistery of it, and bring it into Gods presence;
if we can get the mastery of it, and bring it into God's presence;
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and that if we cannot do as well as we would, yet if we do as well as we can, we shal be accepted and blessed of the Lord:
and that if we cannot do as well as we would, yet if we do as well as we can, we shall be accepted and blessed of the Lord:
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and by the sight and sense of our manifold failings, grow more humble and lowlie in our owne eies,
and by the sighed and sense of our manifold failings, grow more humble and lowly in our own eyes,
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and more pittifull and gentle towards others.
and more pitiful and gentle towards Others.
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And lastly for the memory, before their conuersion, Gods owne children are prone to remember iniuries and vnkindnes, which others haue offered vnto them,
And lastly for the memory, before their conversion, God's own children Are prove to Remember injuries and unkindness, which Others have offered unto them,
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and to forget such as they haue offered vnto others;
and to forget such as they have offered unto Others;
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they can hold fast all such things as will further corrupt them, but they let slip whatsoeuer may benefit and helpe then in good and holy courses:
they can hold fast all such things as will further corrupt them, but they let slip whatsoever may benefit and help then in good and holy courses:
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but after their regeneration the case is altered with them: for them they striue to disburden their memories of all things that may hurt them,
but After their regeneration the case is altered with them: for them they strive to disburden their memories of all things that may hurt them,
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and to retaine onely such matters as may make them more humble, and mercifull, and thankfull.
and to retain only such matters as may make them more humble, and merciful, and thankful.
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This spiritual fight in the inward man is a most infallible mark of the spirit of grace, which is the rather to bee noted,
This spiritual fight in the inward man is a most infallible mark of the Spirit of grace, which is the rather to be noted,
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because many of Gods seruants through ignorance take it to bee quite contrary.
Because many of God's Servants through ignorance take it to be quite contrary.
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We find (say they) such a deale of carnall reason, so many sinfull affections and lusts,
We find (say they) such a deal of carnal reason, so many sinful affections and Lustiest,
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& such vnwillingnes and vnfitnesse for euery holy dutie, that we much doubt whether we haue Gods spirit in vs or not.
& such unwillingness and unfitness for every holy duty, that we much doubt whither we have God's Spirit in us or not.
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But who tels you that there are so many things amisse in you? who is it that causeth you to see the errors of your mind,
But who tells you that there Are so many things amiss in you? who is it that Causes you to see the errors of your mind,
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and the corruptions of your heart? who is it that causeth you to hate them,
and the corruptions of your heart? who is it that Causes you to hate them,
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and to bee out of liking with your selfe for them? who is it that enableth you to take Gods part against them,
and to be out of liking with your self for them? who is it that enableth you to take God's part against them,
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and to striue by all meanes to be freed from the bondage of them? Is it not the spirit of God that worketh al these good things in you? and why then should you make question whether it dwell in you yea or no:
and to strive by all means to be freed from the bondage of them? Is it not the Spirit of God that works all these good things in you? and why then should you make question whither it dwell in you yea or no:
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these are fruits of the Spirit, which are neuer found in any but in spirituall men.
these Are fruits of the Spirit, which Are never found in any but in spiritual men.
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And if any desire yet a further triall, let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5.22.
And if any desire yet a further trial, let him examine whither there be in him those other Virtues of the Spirit which Are recited Gal. 5.22.
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viz. 1. Loue vnto God, to his word, to his Saints, to mankind, yea to our very enemies,viz. 1. Love unto God, to his word, to his Saints, to mankind, yea to our very enemies,
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so far as to desire their conuersion and saluation. 2. Ioy in Gods fauour, in that hee hath giuen vs any sparkles of grace,
so Far as to desire their conversion and salvation. 2. Joy in God's favour, in that he hath given us any sparkles of grace,
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and thereby assured vs that he wil prouide al good things for vs in this life,
and thereby assured us that he will provide all good things for us in this life,
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and afterwards saue our soules and bodies euerlastingly. 3. Peace with the Lord himselfe, with our consciences, and with our brethren.
and afterwards save our Souls and bodies everlastingly. 3. Peace with the Lord himself, with our Consciences, and with our brothers.
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If (I say) any desire further assurance that the Spirit of grace doth possesse his heart, let him try whether he can find in himself these fruits thereof, together with the rest there mentioned;
If (I say) any desire further assurance that the Spirit of grace does possess his heart, let him try whither he can find in himself these fruits thereof, together with the rest there mentioned;
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to wit, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperance:
to wit, long suffering, gentleness, Goodness, faith, meekness, temperance:
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and as these doe more or lesse abound in him, so may he be assured that hee is more or lesse spirituall.
and as these doe more or less abound in him, so may he be assured that he is more or less spiritual.
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A fourth vse of this point may be this, that seeing our happinesse doth ebbe or flow, according to the working of the holy Ghost within vs,
A fourth use of this point may be this, that seeing our happiness does ebb or flow, according to the working of the holy Ghost within us,
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therefore we should vse all meanes to get and increase the same in our hearts. Now one meanes is, exceedinglie to desire it, and earnestly to long for it:
Therefore we should use all means to get and increase the same in our hearts. Now one means is, exceedingly to desire it, and earnestly to long for it:
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for the Lord saith in the prophecy of Isaiah: Isaiah 44.3. I will poure water vpon the thirstie,
for the Lord Says in the prophecy of Isaiah: Isaiah 44.3. I will pour water upon the thirsty,
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and flouds vpon the dry ground: I will poure my Spirit vpon thy seed, and my blessing vpon thy buds. and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy buds.
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In which place, wee see, there is a large promise made, but to whom? To poore desolate Christians that doe feele their owne miserable and wretched estate,
In which place, we see, there is a large promise made, but to whom? To poor desolate Christians that do feel their own miserable and wretched estate,
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and do euen thirst for a supply of Gods graces, as the dry and parched ground doth for the raine to fall vpon it;
and do even thirst for a supply of God's graces, as the dry and parched ground does for the rain to fallen upon it;
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which doth euen gape for it before it comes, as if it would deuoure the clouds before they fal.
which does even gape for it before it comes, as if it would devour the Clouds before they fall.
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Concerning such the Lord saith, that he will poure water vpon them:
Concerning such the Lord Says, that he will pour water upon them:
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neither shall they haue grace by drops, but whole flouds thereof shall be poured vpon them:
neither shall they have grace by drops, but Whole floods thereof shall be poured upon them:
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for God can as easily ouerflow their soules therewith, as the ground with waters when it stands in need thereof.
for God can as Easily overflow their Souls therewith, as the ground with waters when it Stands in need thereof.
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But what shall they be the better for this? what benefit shall they find thereby? The Prophet telleth vs in that very place.
But what shall they be the better for this? what benefit shall they find thereby? The Prophet Telleth us in that very place.
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Vers. 4. They shall grow as among the grasse, and as willowes by the riuers of waters. Vers. 4. They shall grow as among the grass, and as willows by the Rivers of waters.
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No raine can make the grasse so fresh and greene;
No rain can make the grass so fresh and green;
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no riuer can cause the trees that are planted thereby, so to flourish and prosper as the Spirit of God will euery thirsty soule,
no river can cause the trees that Are planted thereby, so to flourish and prosper as the Spirit of God will every thirsty soul,
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when it is plentifully poured thereupon.
when it is plentifully poured thereupon.
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A second meanes to obtaine the Spirit, with a daily encrease of the gifts and graces thereof, is to pray for it, (as euery one will that doth heartilie long for it) and to beleeue that wee shall haue it:
A second means to obtain the Spirit, with a daily increase of the Gifts and graces thereof, is to pray for it, (as every one will that does heartily long for it) and to believe that we shall have it:
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and that wee may doe so, our Sauiour maketh a notable argument for vs. Aske (saith he) and it shall be giuen you:
and that we may do so, our Saviour makes a notable argument for us Ask (Says he) and it shall be given you:
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seeke, and ye shall find, &c. Oh but I am vnworthie, might some say, both to aske and to receiue any thing at Gods hand.seek, and you shall find, etc. O but I am unworthy, might Some say, both to ask and to receive any thing At God's hand.
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Why (saith Christ) If yee which are euill can giue good gifts vnto your children,
Why (Says christ) If ye which Are evil can give good Gifts unto your children,
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how much more shal your heauenly father giue the holy Ghost to them that aske it? As if he should haue said:how much more shall your heavenly father give the holy Ghost to them that ask it? As if he should have said:
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You haue no matter of desert in you, and therefore you are discouraged from prayer:
You have no matter of desert in you, and Therefore you Are discouraged from prayer:
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but what merite is there in one of your little children, which are full of frowardnesse, of brawling and vnquietnesse? yet if they aske any thing of you that you conceiue to bee good for them, you will presentlie grant it vnto them.
but what merit is there in one of your little children, which Are full of frowardness, of brawling and unquietness? yet if they ask any thing of you that you conceive to be good for them, you will presently grant it unto them.
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Now if you that are sinfull can passe by the infirmities of your children, and giue them such things as are needfull,
Now if you that Are sinful can pass by the infirmities of your children, and give them such things as Are needful,
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though you haue made them no promise;
though you have made them no promise;
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and you cannot relieue them without cost and paines vnto your selues, nay many times not without pinching your selues,
and you cannot relieve them without cost and pains unto your selves, nay many times not without pinching your selves,
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and sparing from your owne backs and bellies:
and sparing from your own backs and bellies:
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if you (I say) that are euill can deale thus louingly and kindly with your children,
if you (I say) that Are evil can deal thus lovingly and kindly with your children,
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how much more wil your heauenly father, who is the God of all goodnes, yea goodnes it selfe, deale fauourably with his children, hauing made a promise vnto them,
how much more will your heavenly father, who is the God of all Goodness, yea Goodness it self, deal favourably with his children, having made a promise unto them,
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& it being no paines nor charges vnto him, to bestow a plentifull measure of spirituall graces vpon them? and especially seeing that the more liberall hee is that way vnto them, the more glory shall thereby redound vnto his great name.
& it being no pains nor charges unto him, to bestow a plentiful measure of spiritual graces upon them? and especially seeing that the more liberal he is that Way unto them, the more glory shall thereby redound unto his great name.
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If then we desire the Spirit of grace in an aboundant measure, let vs craue it at the hands of the Lord, who giueth of the same liberallie,
If then we desire the Spirit of grace in an abundant measure, let us crave it At the hands of the Lord, who gives of the same liberally,
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and casteth no man in the teeth:
and Cast no man in the teeth:
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and we may the more comfortably and confidently do thus, because we liue in those happy times, wherein the Lord hath promised to poure his Spirit vpon all flesh, and to bestow as excellent gifts and graces vpon ordinarie Christians,
and we may the more comfortably and confidently do thus, Because we live in those happy times, wherein the Lord hath promised to pour his Spirit upon all Flesh, and to bestow as excellent Gifts and graces upon ordinary Christians,
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as the most worthy men had in the time of the law.
as the most worthy men had in the time of the law.
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A third meanes to get and increase the vertues of the holy Ghost, is, with reuerence and conscience to hearken vnto the word:
A third means to get and increase the Virtues of the holy Ghost, is, with Reverence and conscience to harken unto the word:
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for as the Apostle saith, the Spirit is not bestowed for any goodnesse in vs, or through any workes wrought by vs, but God of his free mercy giueth it,
for as the Apostle Says, the Spirit is not bestowed for any Goodness in us, or through any works wrought by us, but God of his free mercy gives it,
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and conueigheth it vnto his children, by the preaching of the Gospell.
and conueigheth it unto his children, by the preaching of the Gospel.
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And againe, the same Apostle perswading the Thessalonians not to quench the spirit, (for that is the best fire in the house,
And again, the same Apostle persuading the Thessalonians not to quench the Spirit, (for that is the best fire in the house,
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and without it men must needs freeze, in woe and sorrow and misery) he saith, despise not prophecying; that is, the ordinarie ministery of the word,
and without it men must needs freeze, in woe and sorrow and misery) he Says, despise not prophesying; that is, the ordinary Ministry of the word,
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when it is truly expounded, and faithfullie and wiselie applied, as may be most for the edification of the hearers.
when it is truly expounded, and faithfully and wisely applied, as may be most for the edification of the hearers.
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This is as it were the fuel whereby the fire of God is continued and increased in our soules;
This is as it were the fuel whereby the fire of God is continued and increased in our Souls;
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and as we are more carefull in this duty of laying vp the word in our hearts,
and as we Are more careful in this duty of laying up the word in our hearts,
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so shal we find the warmth, or rather heate of the Spirit to bee more aboundant and more constant in vs.
so shall we find the warmth, or rather heat of the Spirit to be more abundant and more constant in us
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Lastly, if we would haue the holy Ghost continually working in vs with great efficacie, let vs labour euermore to keepe an humble and broken heart,
Lastly, if we would have the holy Ghost continually working in us with great efficacy, let us labour evermore to keep an humble and broken heart,
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and beware of pride, and all vaine conceipt of our selues, as the very rocke against which the ship wherein the Spirit is carried, doth, as it were, make shipwracke:
and beware of pride, and all vain conceit of our selves, as the very rock against which the ship wherein the Spirit is carried, does, as it were, make shipwreck:
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for God resisteth the proud, 1. Pet. 5.5. and giueth grace to the humble.
for God Resisteth the proud, 1. Pet. 5.5. and gives grace to the humble.
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If one haue a hauty heart, though there be no body else that seekes his ouerthrow, the Lord will bring him downe:
If one have a haughty heart, though there be no body Else that seeks his overthrow, the Lord will bring him down:
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but if any haue a meeke and lowly heart, there is a palace for the Lord himselfe, who will dwell with him that is of a contrite and humble spirit, to reuiue the spirit of the humble,
but if any have a meek and lowly heart, there is a palace for the Lord himself, who will dwell with him that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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and to giue life to them that are of a broken heart. and to give life to them that Are of a broken heart.
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In the last place here is an vse of comfort for all such as are endued with the Spirit of grace;
In the last place Here is an use of Comfort for all such as Are endued with the Spirit of grace;
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sith that is the foutaine of all happinesse, therefore are they blessed people, and shall bee blessed, what crosses soeuer they meete withall.
sith that is the foutaine of all happiness, Therefore Are they blessed people, and shall be blessed, what Crosses soever they meet withal.
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And what oppositions soeuer they finde either from Satan himselfe, or from any of his limmes, those that are once ingraffed into Christ,
And what oppositions soever they find either from Satan himself, or from any of his limbs, those that Are once Ingrafted into christ,
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and are become plants of the liuing God, haue the streames of liuing waters running through their hearts;
and Are become plants of the living God, have the streams of living waters running through their hearts;
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and therefore must of necessitie prosper and flourish, though the beate of persecution, or any manner of affliction beate neuer so violently vpon them.
and Therefore must of necessity prosper and flourish, though the beat of persecution, or any manner of affliction beat never so violently upon them.
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Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children,
Indeed if wicked enemies of the Church could withdraw and withhold God's Spirit from the hearts of his children,
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then might they hinder their happinesse, and make them truly miserable:
then might they hinder their happiness, and make them truly miserable:
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but seeing they can no more stay the operation thereof, then they can stop the course of the wind from blowing whither it will:
but seeing they can no more stay the operation thereof, then they can stop the course of the wind from blowing whither it will:
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therefore shall they neuer be able to defeate Gods seruants of that blessed estate which in Christ Iesus hee hath promised vnto them, Therefore shall they never be able to defeat God's Servants of that blessed estate which in christ Iesus he hath promised unto them,
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and through his preicious blood-shedding purchased for them. The Spirit of grace [ and of praiers.
and through his preicious bloodshedding purchased for them. The Spirit of grace [ and of Prayers.
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] From these latter words ariseth this second point: that] From these latter words arises this second point: that
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None can make any acceptable praier vnto the Lord, vnlesse hee bee assisted and directed by the Spirit of grace.
None can make any acceptable prayer unto the Lord, unless he be assisted and directed by the Spirit of grace.
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Howsoeuer men imagine it to bee an easie matter to call vpon God, yet the truth is, that it is as hard for any, of himselfe to make a faithful praier,
Howsoever men imagine it to be an easy matter to call upon God, yet the truth is, that it is as hard for any, of himself to make a faithful prayer,
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as it is to make a world.
as it is to make a world.
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Therefore it is said in the •pistle to the Romans, Rom. 8.15. Ye haue receiued the spirit of adoption, whereby we cry Abba, father.
Therefore it is said in the •pistle to the Roman, Rom. 8.15. You have received the Spirit of adoption, whereby we cry Abba, father.
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So that none can confidently cal God father, but by the helpe of his blessed Spirit.
So that none can confidently call God father, but by the help of his blessed Spirit.
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If vnregenerate men will pray to their father, Christ telleth them who he is, when speaking to such kind of persons, he saith;
If unregenerate men will pray to their father, christ Telleth them who he is, when speaking to such kind of Persons, he Says;
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You are of your father the Diuell. And how proueth he that? The lusts of your father yee will do. You Are of your father the devil. And how Proves he that? The Lustiest of your father ye will do.
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As those that are willing to do the workes of God, are assuredly the children of God;
As those that Are willing to do the works of God, Are assuredly the children of God;
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euen so they that are ready to doe the workes of Satan, are without doubt the children of Satan;
even so they that Are ready to do the works of Satan, Are without doubt the children of Satan;
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and if they will pray vnto their father, they must pray vnto the Diuell. Againe, in that very place it is said, that the Spirit helpeth our infirmities: Rom. 8.26. for wee know not what to pray as we ought, but the Spirit it selfe maketh requests for vs with sighes that cannot be expressed;
and if they will pray unto their father, they must pray unto the devil. Again, in that very place it is said, that the Spirit Helpeth our infirmities: Rom. 8.26. for we know not what to pray as we ought, but the Spirit it self makes requests for us with sighs that cannot be expressed;
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where it is euident, that the best of Gods seruants, without the helpe and assistance of the holy Ghost, are ignorant both of the matter and manner of prayer;
where it is evident, that the best of God's Servants, without the help and assistance of the holy Ghost, Are ignorant both of the matter and manner of prayer;
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but the Spirit doth informe their minds what to aske, and frame their affections how to aske in an holy and acceptable sort:
but the Spirit does inform their minds what to ask, and frame their affections how to ask in an holy and acceptable sort:
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so that albeit sometimes they want words to expresse their meaning, yet they are ful of inward sighes & heauenly desires.
so that albeit sometime they want words to express their meaning, yet they Are full of inward sighs & heavenly Desires.
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But what are they the better for them (will some say) if they cannot poure them foorth before the Lord in an outward forme of prayer? They are much the better,
But what Are they the better for them (will Some say) if they cannot pour them forth before the Lord in an outward Form of prayer? They Are much the better,
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because (as it is in the 27. verse) He that searcheth the harts, knoweth the meaning of the spirit:
Because (as it is in the 27. verse) He that Searches the hearts, Knoweth the meaning of the Spirit:
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and he so knoweth it, that he approueth of it, and delighteth in it.
and he so Knoweth it, that he approveth of it, and delights in it.
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If there bee neuer so many good words, and those vttered by the very Saints of God themselues,
If there be never so many good words, and those uttered by the very Saints of God themselves,
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yet if they proceede not from the Spirit, but from the flesh, (as sometimes they may) they are not pleasing vnto the Lord, but abhorred of him.
yet if they proceed not from the Spirit, but from the Flesh, (as sometime they may) they Are not pleasing unto the Lord, but abhorred of him.
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And on the other side, albeit there be no words at al (as many times it fals out,
And on the other side, albeit there be no words At all (as many times it falls out,
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when the hart is oppressed through extremity of griefe) yet if there bee a multitude of holy desires in the soule, stirred vp through the powerful working of the holy Spirit, they are accepted of him,
when the heart is oppressed through extremity of grief) yet if there be a multitude of holy Desires in the soul, stirred up through the powerful working of the holy Spirit, they Are accepted of him,
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and shal bee rewarded by him:
and shall be rewarded by him:
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for (as it is added in the place aboue named) The Spirit (euē at such times) maketh requests for the Saints according to the will of God.
for (as it is added in the place above nam) The Spirit (even At such times) makes requests for the Saints according to the will of God.
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And therefore their suits according with his will, he cannot but yeeld vnto the same. Againe, it is the proper worke of the Spirit to conuince the iudgement of sinne,
And Therefore their suits according with his will, he cannot but yield unto the same. Again, it is the proper work of the Spirit to convince the judgement of sin,
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and to humble the heart therefore; without which, there can no faithfull prayer be made vnto the Lord.
and to humble the heart Therefore; without which, there can no faithful prayer be made unto the Lord.
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Bring neuer so strong reasons to adulterers, or gamesters, or Sabbath-breakers, or any that liue in the continuall practise of such dangerous and damnable sins,
Bring never so strong Reasons to Adulterers, or gamesters, or Sabbath breakers, or any that live in the continual practice of such dangerous and damnable Sins,
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and presse them neuer so forcibly to cause them to forsake their leaud and wretched courses;
and press them never so forcibly to cause them to forsake their lewd and wretched courses;
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and yet can they not see why they should leaue them, but rather imagine that they may lawfully follow the same still. And no maruell:
and yet can they not see why they should leave them, but rather imagine that they may lawfully follow the same still. And no marvel:
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for till the God of heauen do set downe their carnall reason, it can neuer be set downe;
for till the God of heaven do Set down their carnal reason, it can never be Set down;
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and till he stop their mouthes, they will neuer be silenced, but still haue somewhat to say for their wretched and vile behauiour.
and till he stop their mouths, they will never be silenced, but still have somewhat to say for their wretched and vile behaviour.
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Seeing then it is euident, that Gods Spirit alone can perswade vs of the loue and fauor of our heauenly Father towards vs, that so we may be in case to pray vnto him:
Seeing then it is evident, that God's Spirit alone can persuade us of the love and favour of our heavenly Father towards us, that so we may be in case to pray unto him:
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and withal must furnish vs with the matter, and helpe vs in the manner of our praiers,
and withal must furnish us with the matter, and help us in the manner of our Prayers,
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and humble vs in the sight of our owne miserable wants, that so we may bee more earnest and feruent in the requests that wee make:
and humble us in the sighed of our own miserable Wants, that so we may be more earnest and fervent in the requests that we make:
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the point now in hand, may hence bee strongly concluded;
the point now in hand, may hence be strongly concluded;
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to wit, that none can make a faithfull prayer without the speciall aide and direction of the holy Ghost: which serueth,
to wit, that none can make a faithful prayer without the special aid and direction of the holy Ghost: which serveth,
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First for the confutation of those senselesse people, that will bee talking and bragging how they pray day and night.
First for the confutation of those senseless people, that will be talking and bragging how they pray day and night.
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They that know what it is to lift vp a feruent prayer vnto the heauens, doe easily discerne that they are but meere braggers and boasters,
They that know what it is to lift up a fervent prayer unto the heavens, do Easily discern that they Are but mere braggers and boaster's,
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and that indeede they neuer made one faithful praier since they were borne, because they are,
and that indeed they never made one faithful prayer since they were born, Because they Are,
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and still haue been sensuall and carnall, and vtterly void of any sanctifying grace of Gods spirit:
and still have been sensual and carnal, and utterly void of any sanctifying grace of God's Spirit:
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and therefore so farre are they from hauing any cause of reioycing in regard of their good prayers (as they cal them) that they haue great cause to be humbled for them,
and Therefore so Far Are they from having any cause of rejoicing in regard of their good Prayers (as they call them) that they have great cause to be humbled for them,
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as being workes of the flesh, and not of the Spirit, such as doe rather prouoke the Lords displeasure against them,
as being works of the Flesh, and not of the Spirit, such as do rather provoke the lords displeasure against them,
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then pacifie his anger, or any way procure his fauour towards them.
then pacify his anger, or any Way procure his favour towards them.
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Such are the prayers of all blind and ignorant Papists, who pray in an vnknowne tong, to whom it may bee said,
Such Are the Prayers of all blind and ignorant Papists, who pray in an unknown tonge, to whom it may be said,
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as it was by our Sauiour vnto the sons of Zebedeus, Ye know not what ye ask.
as it was by our Saviour unto the Sons of Zebedee, You know not what you ask.
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They may speake what they list of their often praying, and how readily they can go through with their stint and taske:
They may speak what they list of their often praying, and how readily they can go through with their stint and task:
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but they that vnderstand what it is to bring God and their owne soules together in earnest requests,
but they that understand what it is to bring God and their own Souls together in earnest requests,
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and feruent supplications, cannot but iudge them to bee bragging Pharisees, who thinke that the Lord is beholding vnto them,
and fervent supplications, cannot but judge them to be bragging Pharisees, who think that the Lord is beholding unto them,
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and indebted vnto them for such prayers;
and indebted unto them for such Prayers;
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whereas in truth he may iustly condemne them vnto hell for the same, and wil do so,
whereas in truth he may justly condemn them unto hell for the same, and will do so,
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if they be not humbled for them, as well as for the rest of their iniquities.
if they be not humbled for them, as well as for the rest of their iniquities.
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And therfore they that haue indeed the Spirit of prayer are of another mind:
And Therefore they that have indeed the Spirit of prayer Are of Another mind:
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for when they haue vsed the best preparation that possibly they can, they find so many defects in their prayers, that they are driuen to make a new prayer for the pardoning of those their wants,
for when they have used the best preparation that possibly they can, they find so many defects in their Prayers, that they Are driven to make a new prayer for the pardoning of those their Wants,
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and are stirred vp heartily to praise the Lord, whē they can in any poore measure powre out their soules before him,
and Are stirred up heartily to praise the Lord, when they can in any poor measure pour out their Souls before him,
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as knowing, that it is not from any strength that they haue in themselues, but from the help and furtherance of his good Spirit.
as knowing, that it is not from any strength that they have in themselves, but from the help and furtherance of his good Spirit.
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Secondly, let this be an instruction vnto vs, that if wee would pray aright, and speed accordingly, wee labour (as Iude exhorteth) to pray in the holy Ghost.
Secondly, let this be an instruction unto us, that if we would pray aright, and speed accordingly, we labour (as Iude exhorteth) to pray in the holy Ghost.
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For those be the petitions that pierce the heauens, and bring peace and comfort vnto the conscience. For those be the petitions that pierce the heavens, and bring peace and Comfort unto the conscience.
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But how shall we know, whether •ur prayers proceed from Gods Spirit or not? for our sinfull hearts are apt to deceiue vs on both sides:
But how shall we know, whither •ur Prayers proceed from God's Spirit or not? for our sinful hearts Are apt to deceive us on both sides:
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viz. either to make vs thinke (through Satans suggestion) that wee doe not pray in the holy Ghost,viz. either to make us think (through Satan suggestion) that we do not pray in the holy Ghost,
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because we haue so many frailties, when in truth we doe;
Because we have so many frailties, when in truth we do;
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or that we pray as wee ought to doe, because we haue matter and words at will,
or that we pray as we ought to do, Because we have matter and words At will,
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when indeed there is no such thing, but onely a naturall gift of vttering that which is in our mindes and memories, in apt and fit tearmes,
when indeed there is no such thing, but only a natural gift of uttering that which is in our minds and memories, in apt and fit terms,
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and in a fluent manner of speech.
and in a fluent manner of speech.
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Therefore if wee would know, what it is to pray in the holy Ghost, it is this.
Therefore if we would know, what it is to pray in the holy Ghost, it is this.
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First, wee must haue a warrant for the things that wee aske, and that from the word of God, where the Lords will is reuealed, according wherunto all our petitions must be framed.
First, we must have a warrant for the things that we ask, and that from the word of God, where the lords will is revealed, according whereunto all our petitions must be framed.
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In which regard we must acquaint our selues with the holy Scriptures, and often exercise our hearts in the meditation thereof.
In which regard we must acquaint our selves with the holy Scriptures, and often exercise our hearts in the meditation thereof.
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That is, as it were, the wood, whence wee must fetch timber for this building:
That is, as it were, the wood, whence we must fetch timber for this building:
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and the mine, out of which wee may take many golden arguments to bring before the Lord in our prayers, which hee cannot deny because they are his owne hand writing, whereby hee doth grant vs liberty to aske,
and the mine, out of which we may take many golden Arguments to bring before the Lord in our Prayers, which he cannot deny Because they Are his own hand writing, whereby he does grant us liberty to ask,
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and assurance to obtaine al needfull things. So that spirituall graces wee may aske simply without any exception, or limitation:
and assurance to obtain all needful things. So that spiritual graces we may ask simply without any exception, or limitation:
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and for outward blessings, we may craue them so farre as they may bee good for vs:
and for outward blessings, we may crave them so Far as they may be good for us:
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and for crosses wee may lawfully desire either to haue them kept from vs, or sanctified vnto vs,
and for Crosses we may lawfully desire either to have them kept from us, or sanctified unto us,
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so that we may haue strength and patience to beare them, and grace and wisedome to make a right vse of them.
so that we may have strength and patience to bear them, and grace and Wisdom to make a right use of them.
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Secondly, we must be touched with an inward longing, and earnest desire of the things which we aske;
Secondly, we must be touched with an inward longing, and earnest desire of the things which we ask;
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for it is said, that the Spirit maketh request for vs [ with sighes ] which cannot be expressed.
for it is said, that the Spirit makes request for us [ with sighs ] which cannot be expressed.
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As we see in Hannah, who came with a heart full of heauenlie meditations and of holy desires, which shee did not expresse in words,
As we see in Hannah, who Come with a heart full of heavenly meditations and of holy Desires, which she did not express in words,
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but made them knowne vnto the Lord, with whom her heart was labouring all the time of her prayer.
but made them known unto the Lord, with whom her heart was labouring all the time of her prayer.
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Now if we would obtaine this inward affection, wee must ponder much on Gods goodnesse and readines to heare, and to helpe vs;
Now if we would obtain this inward affection, we must ponder much on God's Goodness and readiness to hear, and to help us;
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and of our owne miserable wants, which moue vs to become suiters vnto his Maiestie:
and of our own miserable Wants, which move us to become Suitors unto his Majesty:
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and then if we can get a good perswasion of God, and a due estimation of the things which we beg at his hands, we shall not chuse but be instant and earnest in our prayers;
and then if we can get a good persuasion of God, and a due estimation of the things which we beg At his hands, we shall not choose but be instant and earnest in our Prayers;
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not taking vp the time in words of course, and in making vaine and idle repetitions,
not taking up the time in words of course, and in making vain and idle repetitions,
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or drowsie and lumpish petitions, as if we cared not whether we lost, or found;
or drowsy and lumpish petitions, as if we cared not whither we lost, or found;
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but wee shall bee able to crie feruently vnto the Lord, and then cannot he deny our requests.
but we shall be able to cry fervently unto the Lord, and then cannot he deny our requests.
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For he heareth the cry of them that feare him, and fulfilleth their desires; and the prayer of the righteous auaileth much when it is feruent. For he hears the cry of them that Fear him, and fulfilleth their Desires; and the prayer of the righteous avails much when it is fervent.
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Thirdly, if we would haue this testimony vnto our soules that wee pray in the holy Ghost, then must wee propose a right end in our suits, not asking any thing with an intent to spend it vpon our lusts,
Thirdly, if we would have this testimony unto our Souls that we pray in the holy Ghost, then must we propose a right end in our suits, not asking any thing with an intent to spend it upon our Lustiest,
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but with a purpose to vse it vnto the glory of God, the furtherance of our owne saluation,
but with a purpose to use it unto the glory of God, the furtherance of our own salvation,
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and the good and comfort of mankind, especiallie of such as are of the houshold of faith.
and the good and Comfort of mankind, especially of such as Are of the household of faith.
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Fourthly, we must beleeue that we shal obtaine that which we aske; according to that of our Sauiour:
Fourthly, we must believe that we shall obtain that which we ask; according to that of our Saviour:
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Whatsoeuer ye desire when yee pray, beleeue that ye shall haue it. Whatsoever you desire when ye pray, believe that you shall have it.
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Which faith of ours will bee vnto vs a sure argument, that we pray in the Spirit, which stirreth vs vp to make such requests alone,
Which faith of ours will be unto us a sure argument, that we pray in the Spirit, which stirs us up to make such requests alone,
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as it assureth vs shall be performed. But by the way let vs obserue, that sometimes spirituall men may make carnall prayers,
as it assureth us shall be performed. But by the Way let us observe, that sometime spiritual men may make carnal Prayers,
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as Iob, and Elijah, and Ionah did, when they desired that God would take away their liues;
as Job, and Elijah, and Jonah did, when they desired that God would take away their lives;
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which proceeded from the pride of the flesh, and from the rebelliousnesse of their wils, in that they could not content themselues to liue in that estate, wherunto the Lord had brought them.
which proceeded from the pride of the Flesh, and from the rebelliousness of their wills, in that they could not content themselves to live in that estate, whereunto the Lord had brought them.
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Such fleshly petitions may wee sometimes put vp before the Lord;
Such fleshly petitions may we sometime put up before the Lord;
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but we shall haue checks and rebukes in our hearts for the same, and no assurance that they shall be granted:
but we shall have Checks and rebukes in our hearts for the same, and no assurance that they shall be granted:
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but when our suits are spirituall, the holy Ghost which moueth vs to aske, will also perswade vs that God is able and willing to heare vs,
but when our suits Are spiritual, the holy Ghost which moves us to ask, will also persuade us that God is able and willing to hear us,
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and to relieue vs, and that therefore we shall obtaine a blessing sooner or later.
and to relieve us, and that Therefore we shall obtain a blessing sooner or later.
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Let vs therfore labour to aske in faith, (as the Apostle Iames exhoreth) and not wauer: Iames 1.3.
Let us Therefore labour to ask in faith, (as the Apostle James exhoreth) and not waver: James 1.3.
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for hee that wauereth, and maketh question whether God will heare him or not, is like a waue of the sea tost with the wind, and carried away; for he that wavereth, and makes question whither God will hear him or not, is like a wave of the sea tossed with the wind, and carried away;
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being neuer at quiet in himselfe, but sometimes imagining that the Lord wil helpe him, he runneth vnto him;
being never At quiet in himself, but sometime imagining that the Lord will help him, he Runneth unto him;
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and then hauing a conceit that such and such men will doe somewhat for him, hee leaueth prayer, and betaketh himselfe vnto them:
and then having a conceit that such and such men will do somewhat for him, he Leaveth prayer, and betaketh himself unto them:
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but finding no reliefe there, he will to prayer againe;
but finding no relief there, he will to prayer again;
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and yet hauing not a present answer, nor faith to wait vpon the Lord, he fals to shift for himselfe by vsing of ill meanes;
and yet having not a present answer, nor faith to wait upon the Lord, he falls to shift for himself by using of ill means;
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and so is altogether vnstable and vnsetled, euen as the waues of the sea that are neuer at rest;
and so is altogether unstable and unsettled, even as the waves of the sea that Are never At rest;
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euerie vaine cogitation, & euery slight tentation tossing and turmoyling, and disquieting his hart.
every vain cogitation, & every slight tentation tossing and turmoiling, and disquieting his heart.
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Thus it ought not to be, neither will it be thus with those that aske in faith;
Thus it ought not to be, neither will it be thus with those that ask in faith;
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for they know that they shall obtaine, and that it shall be vnto them according to their faith:
for they know that they shall obtain, and that it shall be unto them according to their faith:
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that either they shall haue the particular thing that they aske, or a better in stead thereof:
that either they shall have the particular thing that they ask, or a better in stead thereof:
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and therefore they pray still, and waite Gods leasure:
and Therefore they pray still, and wait God's leisure:
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and herein they much honour the Lord, in that they cast themselues vpon the truth of his promise,
and herein they much honour the Lord, in that they cast themselves upon the truth of his promise,
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and do not trouble their hearts with vnnecessary feares and cares about the successe, which is Gods worke, and not theirs.
and do not trouble their hearts with unnecessary fears and Cares about the success, which is God's work, and not theirs.
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Men will be glad to bee rid of importunate suiters, that they should not be stil hanging vpon them, especially if their suite bee weighty,
Men will be glad to be rid of importunate Suitors, that they should not be still hanging upon them, especially if their suit be weighty,
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and the things that they craue of some importance: But the Lord would in no case haue men to let their suits fall;
and the things that they crave of Some importance: But the Lord would in no case have men to let their suits fallen;
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nay he takes delight in such as will not haue a repulse, but still depend vpon him, and daily renew their petitions:
nay he Takes delight in such as will not have a repulse, but still depend upon him, and daily renew their petitions:
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for they shew euidently that they haue a liuely and strong faith: they would not presume to ask vnlesse they had a warrant;
for they show evidently that they have a lively and strong faith: they would not presume to ask unless they had a warrant;
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and hauing a warrant, they dare not make question of obtaining; for that were to make doubt of Gods truth and fidelity.
and having a warrant, they Dare not make question of obtaining; for that were to make doubt of God's truth and Fidis.
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Thus wee see what it is to pray in the holy Ghost, viz. to haue a good ground for that which wee aske:
Thus we see what it is to pray in the holy Ghost, viz. to have a good ground for that which we ask:
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a good end, and a good affection in asking, and faith to beleeue, that we shal obtaine whatsoeuer we aske in such a maner.
a good end, and a good affection in asking, and faith to believe, that we shall obtain whatsoever we ask in such a manner.
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A third vse of this point, is for a singular consolation to such as can pray in that sort:
A third use of this point, is for a singular consolation to such as can pray in that sort:
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howsoeuer the Diuell would perswade them that they haue not the sanctifying Spirit of God in them,
howsoever the devil would persuade them that they have not the sanctifying Spirit of God in them,
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but onely such flashings as hypocrites sometimes haue;
but only such flashings as Hypocrites sometime have;
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yet hereby they may be assured that the holy Ghost dwelleth in them indeede, because they constantlie powre out strong cries,
yet hereby they may be assured that the holy Ghost dwells in them indeed, Because they constantly pour out strong cries,
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and faithfull supplications before the Lord, which no hypocrite can doe:
and faithful supplications before the Lord, which no hypocrite can do:
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for (as Iob speaketh) He cannot set his delight on the almightie, nor call vpon God at all times. for (as Job speaks) He cannot Set his delight on the almighty, nor call upon God At all times.
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For that is a speciall gift of God, and peculiar vnto the Saints;
For that is a special gift of God, and peculiar unto the Saints;
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and as any one maketh more such holy praiers, so may he be more confidentlie perswaded, that hee hath the Spirit of grace in a greater measure.
and as any one makes more such holy Prayers, so may he be more confidently persuaded, that he hath the Spirit of grace in a greater measure.
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[ And they shall looke vpon mee whom they haue pierced ] that is, vpon Christ,[ And they shall look upon me whom they have pierced ] that is, upon christ,
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and that by the eye of faith, setting their heart and hope on him, and through him expect to bee heard and relieued:
and that by the eye of faith, setting their heart and hope on him, and through him expect to be herd and relieved:
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whence obserue this doctrine, that the Spirit of prayer doth alwaies leade men vnto Christ Iesus.
whence observe this Doctrine, that the Spirit of prayer does always lead men unto christ Iesus.
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It causeth them wholly to go out of themselues, and to offer vp their supplications in, and through their Sauiour and Redeemer.
It Causes them wholly to go out of themselves, and to offer up their supplications in, and through their Saviour and Redeemer.
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This was figured in the sacrifices that were offered vnder the Leuiticall law;
This was figured in the Sacrifices that were offered under the Levitical law;
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at which time if any one were polluted by any occasion, or otherwise clogged with sins that hee had committed, he was to bring his offering vnto the Priest,
At which time if any one were polluted by any occasion, or otherwise clogged with Sins that he had committed, he was to bring his offering unto the Priest,
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and was to be sprinckled with the bloud thereof;
and was to be sprinkled with the blood thereof;
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which did signifie the bloud of Christ, by which all Gods elect were to be cleansed,
which did signify the blood of christ, by which all God's elect were to be cleansed,
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and a reconciliation betwixt God and them was to be procured.
and a reconciliation betwixt God and them was to be procured.
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For this cause Daniel though hee were a man much beloued of God, and endued with the Spirit of prayer in a wonderfull measure,
For this cause daniel though he were a man much Beloved of God, and endued with the Spirit of prayer in a wonderful measure,
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yet hee desireth the Lord to heare him, not for his sake, or for his peoples sake,
yet he Desires the Lord to hear him, not for his sake, or for his peoples sake,
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but for the Lord Christ Iesus his sake.
but for the Lord christ Iesus his sake.
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Therfore doth our Sauiour tell his disciples, that whatsoeuer they should aske the Father [ in his name ] hee would giue it vnto them.
Therefore does our Saviour tell his Disciples, that whatsoever they should ask the Father [ in his name ] he would give it unto them.
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Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers, is,
Now the reason why the Spirit of grace does always Direct us unto christ in our Prayers, is,
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because it maketh vs see our owne vilenesse and wretchednesse, and so consequently that we stand in need of the mediation of Christ Iesus.
Because it makes us see our own vileness and wretchedness, and so consequently that we stand in need of the mediation of christ Iesus.
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Therefore in the couenant of grace, after Gods people haue receiued the holy Ghost, it is said:
Therefore in the Covenant of grace, After God's people have received the holy Ghost, it is said:
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Then shall ye remember your owne wicked waies, and your deedes that were not good: Then shall you Remember your own wicked ways, and your Deeds that were not good:
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and shall iudge your selues worthie to haue been destroyed for your iniquities, and for your abominations. and shall judge your selves worthy to have been destroyed for your iniquities, and for your abominations.
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This is the first worke of the Spirit, euen to set them downe, that they should haue nothing to say for themselues,
This is the First work of the Spirit, even to Set them down, that they should have nothing to say for themselves,
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but plainely acknowledge that shame and confusion, that destruction and eternall condemnation is due vnto them,
but plainly acknowledge that shame and confusion, that destruction and Eternal condemnation is due unto them,
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if the Lord should enter into iudgement with them.
if the Lord should enter into judgement with them.
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Now when they are thus abased and humbled in themselues, then will they seeke to haue a part in Christ his merits;
Now when they Are thus abased and humbled in themselves, then will they seek to have a part in christ his merits;
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that so both they, and their seruices may bee accepted of the Lord through his righteousnesse,
that so both they, and their services may be accepted of the Lord through his righteousness,
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and through his intercession, which hee doth continuallie make for them: which serueth,
and through his Intercession, which he does continually make for them: which serveth,
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First for the confutation of the Papists, and to shew that they are not led by the Spirit,
First for the confutation of the Papists, and to show that they Are not led by the Spirit,
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because in their prayers they rest not vpon the mediation, and intercession of Iesus Christ,
Because in their Prayers they rest not upon the mediation, and Intercession of Iesus christ,
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but ioyne thereunto their owne merits, and the merites of the Saints, thinking by that meanes to preuaile in their suites,
but join thereunto their own merits, and the merits of the Saints, thinking by that means to prevail in their suits,
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and to obtaine their hearts desire.
and to obtain their hearts desire.
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Secondly, it maketh also for the confutation of a number of ignorant men and women among vs, that will bragge of their daily stint of prayers which they runne ouer,
Secondly, it makes also for the confutation of a number of ignorant men and women among us, that will brag of their daily stint of Prayers which they run over,
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and how they make no doubt but the Lord will accept of their requests, and will grant the same:
and how they make no doubt but the Lord will accept of their requests, and will grant the same:
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and why? because they liue honestlie among their neighbours, and doe no bodie any harme;
and why? Because they live honestly among their neighbours, and do no body any harm;
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and they hope withall that their good words and prayers doe deserue somewhat at Gods hands.
and they hope withal that their good words and Prayers do deserve somewhat At God's hands.
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Alas poore simple people, they little consider what it is to make a good praier:
Alas poor simple people, they little Consider what it is to make a good prayer:
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for if they did, they would goe quite out of themselues vnto Christ Iesus, and labour for acceptance onely for his sake.
for if they did, they would go quite out of themselves unto christ Iesus, and labour for acceptance only for his sake.
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And as for these prayers which they so much stand vpon, if euer it please the Lord to open their eyes,
And as for these Prayers which they so much stand upon, if ever it please the Lord to open their eyes,
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and to waken their drowsie consciences, they will be so far from thinking that they merite any thing thereby,
and to waken their drowsy Consciences, they will be so Far from thinking that they merit any thing thereby,
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as that they will see great cause to be humbled therfore;
as that they will see great cause to be humbled Therefore;
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for that they haue dealt so hypocritically and carnally, drawing neere vnto God with their lips,
for that they have dealt so hypocritically and carnally, drawing near unto God with their lips,
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when their hearts haue been remooued farre from him.
when their hearts have been removed Far from him.
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Thirdly, here is another vse of consolation, and of instruction both, that if we will haue this testimony vnto our soules that wee pray in the Spirit,
Thirdly, Here is Another use of consolation, and of instruction both, that if we will have this testimony unto our Souls that we pray in the Spirit,
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then when wee haue the most feeling affections, and purest desires, let vs offer them vp in Christ Iesus;
then when we have the most feeling affections, and Purest Desires, let us offer them up in christ Iesus;
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let vs not play the Priests our selues, as king Vzziah did, lest we be smitten with a worse leprocie in our soules,
let us not play the Priests our selves, as King Uzziah did, lest we be smitten with a Worse leprocie in our Souls,
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then he was in his body; but let vs make Christ our high Priest, to present our offerings before the Lord.
then he was in his body; but let us make christ our high Priest, to present our offerings before the Lord.
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So also when our prayers and thanksgiuings are most imperfect and weake, let vs present them through him, that so they may find acceptance with God, being perfumed by the righteousnesse of his deare sonne.
So also when our Prayers and thanksgivings Are most imperfect and weak, let us present them through him, that so they may find acceptance with God, being perfumed by the righteousness of his deer son.
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Oh, but I cannot striue nor wrestle with God in prayer, as others do, and as I my selfe haue sometimes done.
O, but I cannot strive nor wrestle with God in prayer, as Others do, and as I my self have sometime done.
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What of that? did not Christ Iesus offer vp strong cryes vnto his Father? And for whom shall those he effectuall,
What of that? did not christ Iesus offer up strong cries unto his Father? And for whom shall those he effectual,
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but for such poore Christians as cannot so feruentlie call vpon God for themselues?
but for such poor Christians as cannot so fervently call upon God for themselves?
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It is said Hebrewes 12. That the blood of Christ speaketh better things then the blood of Abel.
It is said Hebrews 12. That the blood of christ speaks better things then the blood of Abel.
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Now we can easilie beleeue that Caine was in a dangerous case, when the blood of Abel did call for vengeance against him:
Now we can Easily believe that Cain was in a dangerous case, when the blood of Abel did call for vengeance against him:
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and why should we not as throughly beleeue, that they are in an happy case who haue the blood of the son of God to call for redemption,
and why should we not as thoroughly believe, that they Are in an happy case who have the blood of the son of God to call for redemption,
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and saluation, and acceptation of al holy seruices in their behalfe, as all true hearted Christians haue? The want of this perswasion is the cause why we omit many excellent prayers and thanksgiuings, which would bee very pleasing vnto the Lord, being offered vp as sweet incense by our high Priest Christ Iesus:
and salvation, and acceptation of all holy services in their behalf, as all true hearted Christians have? The want of this persuasion is the cause why we omit many excellent Prayers and thanksgivings, which would be very pleasing unto the Lord, being offered up as sweet incense by our high Priest christ Iesus:
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and therfore let vs labour for an encrease of faith in this point, that so God may not be depriued of seruice,
and Therefore let us labour for an increase of faith in this point, that so God may not be deprived of service,
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nor our selues of those comforts and blessings which are promised to all that call vpon him in truth.
nor our selves of those comforts and blessings which Are promised to all that call upon him in truth.
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[ And they shall looke vpon me whom they haue pierced, and they shall lament for him, &c. ] In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified, this doctrine may hence bee gathered, that[ And they shall look upon me whom they have pierced, and they shall lament for him, etc. ] In that this great lamentation is Set down as an Effect of their beholding of christ whom by their Sins they had Crucified, this Doctrine may hence be gathered, that
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The due consideration of the death of Christ, is a most forcible meanes to breake the hearts of Christians with godly sorrow.
The due consideration of the death of christ, is a most forcible means to break the hearts of Christians with godly sorrow.
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There is no such motiue to make men weepe bitterly for their offences, as to weigh with themselues in a serious maner, that they by their sinnes haue slaine the Lord of life;
There is no such motive to make men weep bitterly for their offences, as to weigh with themselves in a serious manner, that they by their Sins have slain the Lord of life;
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that his bitterest aduersaries were not the causes of that his shamefull and painefull death which hee endured vpon the tree,
that his Bitterest Adversaries were not the Causes of that his shameful and painful death which he endured upon the tree,
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but that they themselues brought him thither, and were the procurers of that his bitter passion.
but that they themselves brought him thither, and were the Procurers of that his bitter passion.
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Christ laid downe his life, but for whom? euen for his sheep. He was cursed, that they might be blessed: christ laid down his life, but for whom? even for his sheep. He was cursed, that they might be blessed:
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he was was wounded, that they might bee healed: hee suffered disgrace, that they might bee brought to glory;
he was was wounded, that they might be healed: he suffered disgrace, that they might be brought to glory;
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and endured in a sort the torments of hell, that they might partake of the ioyes of heauen:
and endured in a sort the torments of hell, that they might partake of the Joys of heaven:
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the sound meditation thereof, cannot but wound the hearts of such as haue any sparke of grace in them.
the found meditation thereof, cannot but wound the hearts of such as have any spark of grace in them.
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When it was told Dauid that Abner was slaine by Ioab, though he had formerly been a rebell,
When it was told David that Abner was slain by Ioab, though he had formerly been a rebel,
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and was now newly reconciled vnto him, yet hee mourned for him till the euening, because he was a worthy man;
and was now newly reconciled unto him, yet he mourned for him till the evening, Because he was a worthy man;
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albeit he himselfe was altogether guiltlesse of his death.
albeit he himself was altogether guiltless of his death.
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Oh then how much more should the Saints of God lament ouer Christ Iesus, who was not a worthy man,
O then how much more should the Saints of God lament over christ Iesus, who was not a worthy man,
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but infinitly more worthy then all both men and Angels? and not murdered by the treachery of another,
but infinitely more worthy then all both men and Angels? and not murdered by the treachery of Another,
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but killed by the sinnes of their soules, the sins of their lips, and the sinnes of their hands? and if he had not been so killed, they had been euerlastingly damned.
but killed by the Sins of their Souls, the Sins of their lips, and the Sins of their hands? and if he had not been so killed, they had been everlastingly damned.
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Put case that a man had one onely sonne, which was to bee the heire of the family,
Put case that a man had one only son, which was to be the heir of the family,
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and hee of a sudden should find him starke dead, would it not inwardly touch him,
and he of a sudden should find him stark dead, would it not inwardly touch him,
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and strike cold vnto his heart? especially if he himselfe had vnwittingly been the cause thereof? yes certainly, it would go through his heart euen like a sword:
and strike cold unto his heart? especially if he himself had unwittingly been the cause thereof? yes Certainly, it would go through his heart even like a sword:
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and such will be the griefe of those who through their transgressions haue slaine their blessed Sauiour,
and such will be the grief of those who through their transgressions have slain their blessed Saviour,
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as this very text witnesseth, when they by the eye of faith doe see him heauy vnto the death, crying vnto his Father in the bitternesse of his griefe;
as this very text Witnesseth, when they by the eye of faith do see him heavy unto the death, crying unto his Father in the bitterness of his grief;
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being ful of torment in his bodie, and fuller of anguish in his soule, and that for their sakes,
being full of torment in his body, and fuller of anguish in his soul, and that for their sakes,
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euen for their sinnes, they cannot but be exceedingly moued hereat.
even for their Sins, they cannot but be exceedingly moved hereat.
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And a little to presse the other comparison vsed in this text, if the people of God did so bewaile the death of their worthy king Iosiah, who yet died vnwillingly,
And a little to press the other comparison used in this text, if the people of God did so bewail the death of their worthy King Josiah, who yet died unwillingly,
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and without any intent to benefit them thereby:
and without any intent to benefit them thereby:
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how much more bitterlie should wee lament the death of our blessed Redeemer, who was a farre greater and excellenter king then Iosiah was,
how much more bitterly should we lament the death of our blessed Redeemer, who was a Far greater and Excellenter King then Josiah was,
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and yet willingly and freely laid downe his life for our sakes, that he might free vs from eternall death,
and yet willingly and freely laid down his life for our sakes, that he might free us from Eternal death,
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and destruction both of our bodies and soules? Questionlesse if wee haue any spirituall life and sense in vs, this will make vs loath our sinnes, that brought our deare Sauiour so much woe and miserie;
and destruction both of our bodies and Souls? Questionless if we have any spiritual life and sense in us, this will make us loath our Sins, that brought our deer Saviour so much woe and misery;
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and cause vs heartily to mourne for the same, euen as a man would do at the sight of a knife,
and cause us heartily to mourn for the same, even as a man would do At the sighed of a knife,
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or sword, or some such like instrument, whereby at vnawares hee hath slaine his child, or wife, or any that was neere and deare vnto him. Especiallie if wee consider;
or sword, or Some such like Instrument, whereby At unawares he hath slain his child, or wife, or any that was near and deer unto him. Especially if we Consider;
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that God out of his meere loue gaue his onelie Sonne vnto vs, when we deserued nothing at his hands,
that God out of his mere love gave his only Son unto us, when we deserved nothing At his hands,
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but his heauie curse and vengeance to be executed vpon vs:
but his heavy curse and vengeance to be executed upon us:
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and that the Son of God was content from the aboundance of his loue, to bee so abased and vilified, and that the Son of God was content from the abundance of his love, to be so abased and vilified,
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so afflicted, and tormented, for our offences;
so afflicted, and tormented, for our offences;
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this must needes worke vpon our soules, if wee haue but the least drop of goodnesse in vs.
this must needs work upon our Souls, if we have but the least drop of Goodness in us
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But here some man may obiect and say, Indeed if al this had been done for me alone, you say wel:
But Here Some man may Object and say, Indeed if all this had been done for me alone, you say well:
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if my heart were not altogether flinty, and vtterly hardened, I could not but relent at the consideration hereof:
if my heart were not altogether flinty, and utterly hardened, I could not but relent At the consideration hereof:
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but all Gods elect were the cause hereof, as well as I.
but all God's elect were the cause hereof, as well as I.
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This doth nothing diminish the loue of God and of Christ toward you, and therefore it should no whit lessen your good affection towards him:
This does nothing diminish the love of God and of christ towards you, and Therefore it should no whit lessen your good affection towards him:
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for your Sauiour suffered as much for your iniquities, as if he had suffered for no mans else;
for your Saviour suffered as much for your iniquities, as if he had suffered for no men Else;
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for your sinnes alone required an infinite satisfaction.
for your Sins alone required an infinite satisfaction.
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Againe, it may be asked how the consideration of Christ his death can make vs mourne,
Again, it may be asked how the consideration of christ his death can make us mourn,
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sith it is the happiest thing that euer fel out since the foundations of the world were laid;
sith it is the Happiest thing that ever fell out since the foundations of the world were laid;
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and therfore may seeme to bring with it greater matter of ioy then of sorrow.
and Therefore may seem to bring with it greater matter of joy then of sorrow.
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The answere hereunto is easie, because ioy and sorrow may very wel stand together, as may plainly appeare in this similitude:
The answer hereunto is easy, Because joy and sorrow may very well stand together, as may plainly appear in this similitude:
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If any of vs had committed some notable offence, and were thereupon apprehended and condemned,
If any of us had committed Some notable offence, and were thereupon apprehended and condemned,
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and now going to the place of execution, there to endure whatsoeuer torture the wit or malice of men could inflict vpon vs;
and now going to the place of execution, there to endure whatsoever torture the wit or malice of men could inflict upon us;
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and at this instant some deare friend of ours, in singular compassion toward vs, should intreate that the execution might be staied;
and At this instant Some deer friend of ours, in singular compassion towards us, should entreat that the execution might be stayed;
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that we might be set at libertie, and hee come in our steed to suffer whatsoeuer our ill deeds haue deserued;
that we might be Set At liberty, and he come in our steed to suffer whatsoever our ill Deeds have deserved;
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we could not but be glad, that we speede so well, in being freed from so much miserie:
we could not but be glad, that we speed so well, in being freed from so much misery:
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and yet withall if we had but naturall kindnesse and common humanity in vs, it could not but grieue our soules that so good a friend of ours should be put surety should be content to sel his lands and goods for the discharge of our debts, we had iust cause to reioyce thereat;
and yet withal if we had but natural kindness and Common humanity in us, it could not but grieve our Souls that so good a friend of ours should be put surety should be content to sell his Lands and goods for the discharge of our debts, we had just cause to rejoice thereat;
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and yet reason requires that wee should be touched with inward griefe, for that we had been such bankrouts,
and yet reason requires that we should be touched with inward grief, for that we had been such Bankrupts,
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and prouided so ill for the state of our suertie. Euen so the case standeth betwixt Christ and vs:
and provided so ill for the state of our surety. Eve so the case Stands betwixt christ and us:
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he did vndergoe those punishments, which were to bee inflicted vpon vs, and discharged those debts, which otherwise should haue been charged vpon vs:
he did undergo those punishments, which were to be inflicted upon us, and discharged those debts, which otherwise should have been charged upon us:
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in regard of our freedome, wee ought to take comfort;
in regard of our freedom, we ought to take Comfort;
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and in regard of that which our Sauiour did and suffered for vs, wee must bee humbled and grieued.
and in regard of that which our Saviour did and suffered for us, we must be humbled and grieved.
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Which serueth for the great terrour of sundrie gracelesse persons, who being rebuked for their sinnes, will confesse that indeede they haue their faults and infirmities;
Which serveth for the great terror of sundry graceless Persons, who being rebuked for their Sins, will confess that indeed they have their Faults and infirmities;
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but did not the Sonne of God die (say they) to redeeme vs from the same? Hee did so indeed, if you belong vnto him;
but did not the Son of God die (say they) to Redeem us from the same? He did so indeed, if you belong unto him;
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and wil you crucifie him again by your wretched and sinfull behauiour? Did Christ weepe and cry,
and will you crucify him again by your wretched and sinful behaviour? Did christ weep and cry,
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and sweate droppes of blood for sinne:
and sweat drops of blood for sin:
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and will you make no better vse thereof, then to turne the grace of God into wantonnesse,
and will you make no better use thereof, then to turn the grace of God into wantonness,
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and to take your swinge in sinning, because Christ hath made himselfe an offering for the same? You proclaime vnto all the world, that you are not led by the Spirit of grace,
and to take your swinge in sinning, Because christ hath made himself an offering for the same? You proclaim unto all the world, that you Are not led by the Spirit of grace,
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and that you haue not a liuely faith in the merites of the Sonne of God;
and that you have not a lively faith in the merits of the Son of God;
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for if you were a true beleeuer, you would bee so farre from continuing in sin,
for if you were a true believer, you would be so Far from Continuing in since,
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because Christ hath redeemed you by his blood, that you would therefore abhorre it and eschue it,
Because christ hath redeemed you by his blood, that you would Therefore abhor it and eschew it,
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because it cost him so deere.
Because it cost him so deer.
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Euen as one that hath any sparkle of ciuilitie in him, if his friend haue endured great tortures to free him from the imputation of treason,
Eve as one that hath any sparkle of civility in him, if his friend have endured great tortures to free him from the imputation of treason,
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or haue been at great charges to deliuer him being cast in prison for debt, will walke more circumspectly and aduisedlie all the daies of his life;
or have been At great charges to deliver him being cast in prison for debt, will walk more circumspectly and advisedly all the days of his life;
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and will be so farre from aduenturing vpon those bad courses againe, that hee will bee so much more carefull to auoide them, by how much more paines and cost his friends haue been at for his redeeming.
and will be so Far from adventuring upon those bad courses again, that he will be so much more careful to avoid them, by how much more pains and cost his Friends have been At for his redeeming.
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Secondlie, let this teach vs to exercise our thoughts often and earnestly in considering what euils wee haue committed against our blessed Sauiour,
Secondly, let this teach us to exercise our thoughts often and earnestly in considering what evils we have committed against our blessed Saviour,
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and what he hath done for vs notwithstanding:
and what he hath done for us notwithstanding:
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let vs looke vpon him by the eye of faith, and see him crucified and hanging vpon the crosse for our iniquities.
let us look upon him by the eye of faith, and see him Crucified and hanging upon the cross for our iniquities.
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And this we may better behold in the preaching of the Gospell, and in the administration of the Sacraments, And this we may better behold in the preaching of the Gospel, and in the administration of the Sacraments,
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then if we had been standing by when hee was put to death betweene the two theeues:
then if we had been standing by when he was put to death between the two thieves:
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for that would haue daunted and amazed vs, as it did the disciples that were Christ his followers:
for that would have daunted and amazed us, as it did the Disciples that were christ his followers:
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whereas in these ordinances of God, viz. the Word and the Sacrament, his sufferings are liuely expressed and represented vnto vs,
whereas in these ordinances of God, viz. the Word and the Sacrament, his sufferings Are lively expressed and represented unto us,
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so that wee may more clearelie and fullie see the loue of the Father, and of the Sonne through the working of the holie Ghost in our hearts,
so that we may more clearly and Fully see the love of the Father, and of the Son through the working of the holy Ghost in our hearts,
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then they could that were eye-witnesses of his bitter passion.
then they could that were Eyewitnesses of his bitter passion.
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[ And they shall lament for him, as one mourneth for his onely sonne, &c. ] In these words,[ And they shall lament for him, as one Mourneth for his only son, etc. ] In these words,
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as also in those that follow, is declared the measure of their sorrow, viz. that it was exceeding great,
as also in those that follow, is declared the measure of their sorrow, viz. that it was exceeding great,
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as the two comparisons heere vsed doe euidentlie expresse: whence obserue this doctrine, that
as the two comparisons Here used do evidently express: whence observe this Doctrine, that
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It is not sufficient to mourne for sinne, but wee must make our sinnes to be our greatest sorrow.
It is not sufficient to mourn for sin, but we must make our Sins to be our greatest sorrow.
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Nothing must so pierce the hearts of Christians, as that by their iniquities they haue slaine their Lord and Sauiour.
Nothing must so pierce the hearts of Christians, as that by their iniquities they have slain their Lord and Saviour.
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This thorough and sound lamentation is required, Ioel 2.13. and was found in Dauid, Psalme 51. and in the people of God, of whom mention is made, 1. Sam. 7.6. who are said in the day of their fast to draw water, viz. out of their hearts, and to poure it out before the Lord:
This thorough and found lamentation is required, Joel 2.13. and was found in David, Psalm 51. and in the people of God, of whom mention is made, 1. Sam. 7.6. who Are said in the day of their fast to draw water, viz. out of their hearts, and to pour it out before the Lord:
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whereby is meant, that they wept very bitterly and aboundantly for their offences against the Lord.
whereby is meant, that they wept very bitterly and abundantly for their offences against the Lord.
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And the reason why we must thus lament, is First, because sinne is the matter of all our woe and smart:
And the reason why we must thus lament, is First, Because sin is the matter of all our woe and smart:
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it is that which doth vs most hurt, and that which keepeth from vs all manner of good:
it is that which does us most hurt, and that which Keepeth from us all manner of good:
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and haue we not iust cause then to grieue that we should lodge such a guest in our soules? especially if we consider how beneficiall this holy griefe wil be vnto vs? for
and have we not just cause then to grieve that we should lodge such a guest in our Souls? especially if we Consider how beneficial this holy grief will be unto us? for
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First, it wil be a means to make vs pure in Gods account, and so to free vs from the guilt of sinne, 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof,
First, it will be a means to make us pure in God's account, and so to free us from the guilt of sin, 2. Cor. 11. and also to purge our hearts and hands from the corruption thereof,
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so that we shall not bee in bondage thereunto any longer. Iam. 4.8.
so that we shall not be in bondage thereunto any longer. Iam. 4.8.
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And hence it will come to passe, that either crosses shal not at all light vpon vs,
And hence it will come to pass, that either Crosses shall not At all Light upon us,
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or at least they shall not be burdensome vnto vs. If wee keepe an Assises at home in our owne soules,
or At least they shall not be burdensome unto us If we keep an Assizes At home in our own Souls,
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and find our selues guilty, and condemne our selues, then shall not we be iudged of the Lord:
and find our selves guilty, and condemn our selves, then shall not we be judged of the Lord:
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but because wee deale very partially in our owne matters, therfore is the Lord driuen to helpe vs, by laying his correcting hand some way or other vpon vs:
but Because we deal very partially in our own matters, Therefore is the Lord driven to help us, by laying his correcting hand Some Way or other upon us:
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or if crosses do not fal vpon vs in that regard, but our hearts tell vs that wee deale faithfully in this behalfe,
or if Crosses do not fall upon us in that regard, but our hearts tell us that we deal faithfully in this behalf,
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then will our troubles be more easily borne: for when sin lyes heauy, afflictions lye light.
then will our Troubles be more Easily born: for when since lies heavy, afflictions lie Light.
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And therefore when men are so vexed and disquieted at iniuries and indignities, or any outward distresses, that they cannot eate,
And Therefore when men Are so vexed and disquieted At injuries and indignities, or any outward Distresses, that they cannot eat,
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nor drinke, nor sleepe, it is sure that they haue little godly sorrow, and store of worldly sorrow:
nor drink, nor sleep, it is sure that they have little godly sorrow, and store of worldly sorrow:
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for if that holy griefe did possesse their hearts, it would eate vp and consume carnall vexation,
for if that holy grief did possess their hearts, it would eat up and consume carnal vexation,
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euen as Moses serpent did the serpents of the Aegyptian sorcerers. And this euery godly man shall find in his owne experience, that looke what day,
even as Moses serpent did the Serpents of the Egyptian sorcerers. And this every godly man shall find in his own experience, that look what day,
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or houre soeuer hee hath wept most bitterlie for his offences against God, then hee esteemeth crosses to be most light and easie,
or hour soever he hath wept most bitterly for his offences against God, then he esteems Crosses to be most Light and easy,
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and finds matter of thankfulnesse in whatsoeuer grieuances befall him, as knowing it to be Gods goodnesse that it is not worse with him.
and finds matter of thankfulness in whatsoever grievances befall him, as knowing it to be God's Goodness that it is not Worse with him.
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Here then are those to bee reproued that will tell vs a long tale of their repentance,
Here then Are those to be reproved that will tell us a long tale of their Repentance,
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and of their sorrow for sinne;
and of their sorrow for sin;
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but what kinde of sorrow hath it been? a shallow, and hollow, and sleight sorrow, that neuer made them to shed one teare in secret,
but what kind of sorrow hath it been? a shallow, and hollow, and sleight sorrow, that never made them to shed one tear in secret,
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nor to make one feruent prayer from a broken heart for the pardoning of their iniquities.
nor to make one fervent prayer from a broken heart for the pardoning of their iniquities.
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Let them heare that one of their kine is dead, or one of their horses stolne,
Let them hear that one of their kine is dead, or one of their Horses stolen,
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or their barne on fire, or the like, and they will mourne in good earnest at such a casualtie,
or their bairn on fire, or the like, and they will mourn in good earnest At such a casualty,
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and bee more mooued to heare that their goods are in danger to bee burnt, then that their soules are likely to burne in hell.
and be more moved to hear that their goods Are in danger to be burned, then that their Souls Are likely to burn in hell.
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This is a plaine argument that what shewes soeuer they make, yet they haue not trulie repented for their euill works:
This is a plain argument that what shows soever they make, yet they have not truly repented for their evil works:
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for if the holie Ghost had giuen them an inward touch for their sinnes, they would grieue most for that which hurts them most;
for if the holy Ghost had given them an inward touch for their Sins, they would grieve most for that which hurts them most;
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and not for those things, the hauing whereof cannot much benefit them, nor the losse thereof prooue verie inconuenient vnto them.
and not for those things, the having whereof cannot much benefit them, nor the loss thereof prove very inconvenient unto them.
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Yet so beastly are many, that if they be vrged to sounder repentance, and greater reformation, they presentlie aske, What would you haue vs to doe more then wee doe alreadie? wee loue God aboue all,
Yet so beastly Are many, that if they be urged to sounder Repentance, and greater Reformation, they presently ask, What would you have us to do more then we do already? we love God above all,
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and our neighbours as our selues, and repent continuallie for our faults:
and our neighbours as our selves, and Repent continually for our Faults:
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What? would you haue vs so melancholie and pensiue as some are that vse to runne to Sermons? nay, we will be aduised of that;
What? would you have us so melancholy and pensive as Some Are that use to run to Sermons? nay, we will be advised of that;
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for they are so grieued for their sinnes, that they are almost driuen vnto desperation. on.
for they Are so grieved for their Sins, that they Are almost driven unto desperation. on.
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Miserable men, little doe they know what sound repentance meanes:
Miserable men, little do they know what found Repentance means:
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for that is the thing which Gods Ministers must aime at, euen to make men despaire in themselues, that so they might rest whollie vpon Christ Iesus.
for that is the thing which God's Ministers must aim At, even to make men despair in themselves, that so they might rest wholly upon christ Iesus.
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And happie is that Sermon, and happie that day which maketh men so to weepe ouer Christ Iesus,
And happy is that Sermon, and happy that day which makes men so to weep over christ Iesus,
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as that they vtterly fall out with themselues, and with their naughtie and prophane courses:
as that they utterly fallen out with themselves, and with their naughty and profane courses:
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for this will best prooue vnto their soules, that they haue receiued the Spirit of grace,
for this will best prove unto their Souls, that they have received the Spirit of grace,
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and haue attained vnto true repentance.
and have attained unto true Repentance.
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Secondly, this maketh for the sharpe rebuke of those, who when the Lord doth knocke at the doore of their hearts,
Secondly, this makes for the sharp rebuke of those, who when the Lord does knock At the door of their hearts,
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and make knowne vnto them, that they are liable to Gods wrath in regard of their vile and sinfull course of life, they seeke by all meanes to quench these good motions,
and make known unto them, that they Are liable to God's wrath in regard of their vile and sinful course of life, they seek by all means to quench these good motions,
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and to driue away the feare of hel from their hearts. Oh little doe such know what they doe:
and to driven away the Fear of hell from their hearts. O little do such know what they do:
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for now they grieue the Spirit of grace, which doth moue them to turne vnto the Lord,
for now they grieve the Spirit of grace, which does move them to turn unto the Lord,
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and doe refuse to accept of his gracious offer of mercy and fauour;
and do refuse to accept of his gracious offer of mercy and favour;
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and therefore it may be the Lord in his iustice wil deny them the like for euerafter,
and Therefore it may be the Lord in his Justice will deny them the like for euerafter,
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and suffer them to perish in their iniquities, without any sense or feeling thereof at all.
and suffer them to perish in their iniquities, without any sense or feeling thereof At all.
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Thirdly, heere is an instruction for vs, that wee should striue for this holy sorrow, which wil melt our hearts and refine our soules:
Thirdly, Here is an instruction for us, that we should strive for this holy sorrow, which will melt our hearts and refine our Souls:
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neither let vs content our selues, with euerie slender measure thereof, but endeuour to bewaile our sinnes with a bitter lamentation.
neither let us content our selves, with every slender measure thereof, but endeavour to bewail our Sins with a bitter lamentation.
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Such as is mentioned in this text, viz. that wee mourne as one would doe for the death of his first borne,
Such as is mentioned in this text, viz. that we mourn as one would do for the death of his First born,
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and as the Iewes did for Iosiah, when hee was slaine in the valley of Megiddo.
and as the Iewes did for Josiah, when he was slain in the valley of Megiddo.
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But (will some say) if this bee required of all true Christians, who can say that hee is such an one? for few or none haue attained to such deepe and piercing griefe.
But (will Some say) if this be required of all true Christians, who can say that he is such an one? for few or none have attained to such deep and piercing grief.
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Indeed it is true for the most part, yet not generallie:
Indeed it is true for the most part, yet not generally:
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for some haue been as throughly wounded with sorrow for their hainous transgressions, as any man hath bin for his childs death,
for Some have been as thoroughly wounded with sorrow for their heinous transgressions, as any man hath been for his child's death,
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or as they were for Iosiahs death:
or as they were for Josiahs death:
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and as for others that haue not been altogether so deepelie plunged in griefe and anguish, they take vp that in continuance, which they wanted in present passion.
and as for Others that have not been altogether so deeply plunged in grief and anguish, they take up that in Continuance, which they wanted in present passion.
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Naturall mourning is ordinarily more violent, as wee may obserue in Dauids mourning for Absolon, who cried out in the bitternesse of his heart,
Natural mourning is ordinarily more violent, as we may observe in David mourning for Absalom, who cried out in the bitterness of his heart,
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so that the people might heare him: but godly lamentation is more lasting and durable.
so that the people might hear him: but godly lamentation is more lasting and durable.
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So that the one may be well compared to a land floud, which maketh a great shew and noise for the time,
So that the one may be well compared to a land flood, which makes a great show and noise for the time,
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but come a weeke after, and there will bee little appearance thereof:
but come a Week After, and there will be little appearance thereof:
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and the other, to wit godlie sorrow, may be likened to a still and constant raine, which entreth more deepely into the ground,
and the other, to wit godly sorrow, may be likened to a still and constant rain, which entereth more deeply into the ground,
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and remaineth longer, and doth more good a great deale, then a sudden, violent, and tempestuous shower.
and remains longer, and does more good a great deal, then a sudden, violent, and tempestuous shower.
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and herein let these be iudges, who are endued with the Spirit of God, and are acquainted with the waies of God;
and herein let these be judges, who Are endued with the Spirit of God, and Are acquainted with the ways of God;
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and let them speake, who haue had the greatest crosses, and haue been euen drunken with wormewood, as the Prophet speaketh:
and let them speak, who have had the greatest Crosses, and have been even drunken with wormwood, as the Prophet speaks:
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let them (I say) speake and testifie for the clearing of this point,
let them (I say) speak and testify for the clearing of this point,
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whether many of their great troubles be not in a sort forgotten, in regard of any present griefe that they conceiue for them;
whither many of their great Troubles be not in a sort forgotten, in regard of any present grief that they conceive for them;
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and whether the sinnes of their youth doe not more constantlie vexe and torment them, then all the afflictions of their youth doe.
and whither the Sins of their youth do not more constantly vex and torment them, then all the afflictions of their youth do.
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And if it be so, then may it well be concluded, that their sorrow for sin is greatest,
And if it be so, then may it well be concluded, that their sorrow for since is greatest,
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though it be notalwaies so boisterous and bitter for the present:
though it be notalwaies so boisterous and bitter for the present:
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and therefore seeing it is a thing that may be attained vnto, let vs vse all good meanes and helps whereby we may be furthered therein.
and Therefore seeing it is a thing that may be attained unto, let us use all good means and helps whereby we may be furthered therein.
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See the meanes in that Sermon on Isa. 1. Vers. 12. [ And the land shall bewaile euery familie apart;
See the means in that Sermon on Isaiah 1. Vers. 12. [ And the land shall bewail every family apart;
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the familie of the house of Dauid apart, and their wiues apart. ] From which words this doctrine may be gathered, thatthe family of the house of David apart, and their wives apart. ] From which words this Doctrine may be gathered, that
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It is not sufficient for vs to bee religious our selues, but our families also must be religious.
It is not sufficient for us to be religious our selves, but our families also must be religious.
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Not onely the heads and gouernours, but the whole houshold must bee addicted vnto Gods seruice.
Not only the Heads and Governors, but the Whole household must be addicted unto God's service.
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And whosoeuer is religiouslie disposed in Gods house, he will certainely take care for the planting of religion in his owne house.
And whosoever is religiously disposed in God's house, he will Certainly take care for the planting of Religion in his own house.
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This testimonie the Lord giueth of Abraham: I know (saith he) that Abraham will command his sons, Genes. 18.19. and his houshold, that they keepe the way of the Lord, to doe righteousnesse and iudgement.
This testimony the Lord gives of Abraham: I know (Says he) that Abraham will command his Sons, Genesis. 18.19. and his household, that they keep the Way of the Lord, to do righteousness and judgement.
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And Ioshua protesteth and voweth, that he and his house should serue the Lord. And Dauid also, that he would not endure a wicked person neere him:
And Ioshua protesteth and Voweth, that he and his house should serve the Lord. And David also, that he would not endure a wicked person near him:
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but if he knew any to be a vassal of the diuell, to be a slanderer, a proud person, a lyer,
but if he knew any to be a vassal of the Devil, to be a slanderer, a proud person, a liar,
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or the like, he should not long remaine in his sight, but hee would soone thrust him out of his house,
or the like, he should not long remain in his sighed, but he would soon thrust him out of his house,
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and banish him from his presence. And it standeth with reason that good men should deale thus: for
and banish him from his presence. And it Stands with reason that good men should deal thus: for
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First, he that is a friend vnto God, and trulie loueth his honour himselfe, will be desirous that euerie bodie else should be affected in the like sort, especially such as are neare vnto him.
First, he that is a friend unto God, and truly loves his honour himself, will be desirous that every body Else should be affected in the like sort, especially such as Are near unto him.
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He that carrieth a loyall and louing heart towards his soueraigne, will bee very vnwilling that traitours and professed enemies to his life and diguitie, should haue entertainement vnder his roofe.
He that Carrieth a loyal and loving heart towards his sovereign, will be very unwilling that Traitors and professed enemies to his life and diguitie, should have entertainment under his roof.
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Secondly, godly men doe well consider that those that are most faithfull vnto God, will also shew themselues most faithfull vnto them;
Secondly, godly men do well Consider that those that Are most faithful unto God, will also show themselves most faithful unto them;
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they wil not infect their children, nor corrupt one another, nor bee prodigall and wastfull,
they will not infect their children, nor corrupt one Another, nor be prodigal and wasteful,
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nor blemish them and their families by raising vp slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace.
nor blemish them and their families by raising up slanders, and spreading abroad false reports and tales, tending to their reproach and disgrace.
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They will also bee trusty and painefull in their places and callings, euen when their gouernours are absent,
They will also be trusty and painful in their places and callings, even when their Governors Are absent,
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as well as when they are present:
as well as when they Are present:
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as knowing that though they be not by, yet God is alwaies by, who wil cal them to an account for all their workes.
as knowing that though they be not by, yet God is always by, who will call them to an account for all their works.
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Thirdly, religious persons in a family, wil pray for their gouernours, as also for themselues, that they may haue good successe in their busines and affaires;
Thirdly, religious Persons in a family, will pray for their Governors, as also for themselves, that they may have good success in their business and affairs;
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and that is it which brings the blessing of God vpon a family, euen as we see Potiphars house was blessed for Iosephs sake,
and that is it which brings the blessing of God upon a family, even as we see Potiphars house was blessed for Joseph's sake,
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and Labans estate much bettered, and his wealth exceedingly encreased for Iacobs sake.
and Labans estate much bettered, and his wealth exceedingly increased for Iacobs sake.
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Would wee then haue a testimonie vnto our soules, that we are led by Gods Spirit? then let vs (as many of vs as are gouernors of families) take the way to haue piety grounded in their hearts that are about vs, that so our houses may bee little Churches,
Would we then have a testimony unto our Souls, that we Are led by God's Spirit? then let us (as many of us as Are Governors of families) take the Way to have piety grounded in their hearts that Are about us, that so our houses may be little Churches,
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as diuers Christian families were in the Apostles time: that God may bee serued and feared, his word read, heard, and embraced;
as diverse Christian families were in the Apostles time: that God may be served and feared, his word read, herd, and embraced;
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his name priuately and publikely inuocated and called vpon, and all other seruices performed among vs which doe appertaine vnto Christians.
his name privately and publicly invocated and called upon, and all other services performed among us which do appertain unto Christians.
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If we be to plant an Orchard, we will not take euery tree that growes by the high waies side,
If we be to plant an Orchard, we will not take every tree that grows by the high ways side,
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but rather send farre, and bee at some charges to procure good trees, then fill vp our grounds with crab-trees, or the like:
but rather send Far, and be At Some charges to procure good trees, then fill up our grounds with crabtrees, or the like:
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how much more carefull should we be of our house, (which is nearer and of better vse then our orchard) that it may bee planted with such as truly feare the Lord, that so the deaw of his blessing may continually descend vpon vs.
how much more careful should we be of our house, (which is nearer and of better use then our orchard) that it may be planted with such as truly Fear the Lord, that so the dew of his blessing may continually descend upon us
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Furthermore here is an instruction for seruants, that they should learne to know their duty,
Furthermore Here is an instruction for Servants, that they should Learn to know their duty,
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and be ready to ioyne with their gouernours in al godly, and Christian exercises, assuring themselues that none are in truth good seruants vnto men,
and be ready to join with their Governors in all godly, and Christian exercises, assuring themselves that none Are in truth good Servants unto men,
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but those that are withall faithfull seruants vnto almightie God.
but those that Are withal faithful Servants unto almighty God.
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Euery family [ apart ] the family of the house of Dauid apart, and their wiues [ apart, ] &c. The doctrine hence to be gathered is this: thatEvery family [ apart ] the family of the house of David apart, and their wives [ apart, ] etc. The Doctrine hence to be gathered is this: that
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It is not sufficient to come to publike religious exercises in the familie, but euery one must performe the same in priuate and apart.
It is not sufficient to come to public religious exercises in the family, but every one must perform the same in private and apart.
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Therfore it is to be noted, that in this place it is said of husbands and wiues, that they shall lament [ apart ] euen they that are linked in the nearest bonds,
Therefore it is to be noted, that in this place it is said of Husbands and wives, that they shall lament [ apart ] even they that Are linked in the nearest bonds,
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and might with most conueniencie lay open their harts each before other;
and might with most conveniency lay open their hearts each before other;
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yet they should not content themselues with those seruices which they performed together, vnlesse God and their consciences might somtimes meete in secret.
yet they should not content themselves with those services which they performed together, unless God and their Consciences might sometimes meet in secret.
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And as our Sauiour chose for himselfe, priuate and solitary places, where he might with more freedome pray vnto his Father:
And as our Saviour chosen for himself, private and solitary places, where he might with more freedom pray unto his Father:
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so doth he giue the like aduice vnto others:
so does he give the like Advice unto Others:
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When thou prayest (saith he) enter into thy chamber, and when thou hast shut thy doore, pray vnto thy Father which is in secret. When thou Prayest (Says he) enter into thy chamber, and when thou hast shut thy door, pray unto thy Father which is in secret.
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Whereby [ chamber ] hee meaneth any secret place, where a man may freely lay open his wants before the Lord.
Whereby [ chamber ] he means any secret place, where a man may freely lay open his Wants before the Lord.
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Hence was it that Peter after the deniall of his master, is said to goe out, and there to weepe bitterly.
Hence was it that Peter After the denial of his master, is said to go out, and there to weep bitterly.
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Now the cause why we must do thus, is
Now the cause why we must do thus, is
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First, because it wil be a witnes vnto our soules, that we do duties in truth, and not in hypocrisie:
First, Because it will be a witness unto our Souls, that we do duties in truth, and not in hypocrisy:
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for in secret, albeit we shed teares aboundantly for our sins, none can accuse vs of vain-glory,
for in secret, albeit we shed tears abundantly for our Sins, none can accuse us of vainglory,
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neither will our owne hearts charge vs therewith: whereas in publicke there may be some such.
neither will our own hearts charge us therewith: whereas in public there may be Some such.
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suspicion in others, or doubt arising in our selues.
suspicion in Others, or doubt arising in our selves.
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And as our sorrow wil thence appeare not to be hypocriticall, so will it also bee cleare vnto vs, that it is not naturall,
And as our sorrow will thence appear not to be hypocritical, so will it also be clear unto us, that it is not natural,
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nor for company, such as may be in a ciuill man, who seeing a great many weeping and mourning, can hardly refraine himselfe from teares,
nor for company, such as may be in a civil man, who seeing a great many weeping and mourning, can hardly refrain himself from tears,
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but will bee apt and readie to lament with them.
but will be apt and ready to lament with them.
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Secondly, there is no man or woman but hath some sinne or other, which is not meere for them to acknowledge before their nearest friends,
Secondly, there is no man or woman but hath Some sin or other, which is not mere for them to acknowledge before their nearest Friends,
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because such is the corruption of their nature, they will be ready to thinke the worse of the party.
Because such is the corruption of their nature, they will be ready to think the Worse of the party.
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The most louing and wise husband that is, if his wife should discouer vnto him all her thoughts and ill affections, would entertaine somewhat a harder conceit of her then before he did;
The most loving and wise husband that is, if his wife should discover unto him all her thoughts and ill affections, would entertain somewhat a harder conceit of her then before he did;
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and therefore God would haue many sinfull cogitations and motions laid open onely vnto himselfe, who is infinitely mercifull and pittifull;
and Therefore God would have many sinful cogitations and motions laid open only unto himself, who is infinitely merciful and pitiful;
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and not vnto any creature in the world beside.
and not unto any creature in the world beside.
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This doctrine serueth for the iust reproofe of many professonis, who are all in the Church, and nothing in the familie;
This Doctrine serveth for the just reproof of many professonis, who Are all in the Church, and nothing in the family;
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or if they haue prayer and reading of the Scriptures twice a day publicke with their whole family, they imagine that they haue gone as farre as they need to do;
or if they have prayer and reading of the Scriptures twice a day public with their Whole family, they imagine that they have gone as Far as they need to do;
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though they neuer throughout the whole week performe any seruice vnto the Lord in secret; neuer conscionably meditate on the word;
though they never throughout the Whole Week perform any service unto the Lord in secret; never Conscionably meditate on the word;
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neuer earnestly bewaile and confesse their hidden corruptions; neuer feruently cry vnto the Lord for the sauing graces of his holy Spirit;
never earnestly bewail and confess their hidden corruptions; never fervently cry unto the Lord for the Saving graces of his holy Spirit;
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nor performe any such duty apart, as all Christians are bound to do. Such kind of persons may assure themselues, that their hearts are not right with God,
nor perform any such duty apart, as all Christians Are bound to do. Such kind of Persons may assure themselves, that their hearts Are not right with God,
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and that they are not led by the Spirit of grace, which drawes those in whom it reigneth,
and that they Are not led by the Spirit of grace, which draws those in whom it Reigneth,
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vnto the performance of good duties apart, as well as with companie:
unto the performance of good duties apart, as well as with company:
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in their closets, in their chambers, in the fields, or in some such priuate places or other,
in their closets, in their chambers, in the fields, or in Some such private places or other,
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as well as in the Church, or with the whole societie where they liue.
as well as in the Church, or with the Whole society where they live.
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How much more are those to be condemned who are so farre from seruing the Lord in secret, that they either refuse to do it in publike,
How much more Are those to be condemned who Are so Far from serving the Lord in secret, that they either refuse to do it in public,
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or if they affoord their bodily presence, yet they are idle or profane, or wanton in their lookes,
or if they afford their bodily presence, yet they Are idle or profane, or wanton in their looks,
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and in their gestures, letting all that are neare them see the vile disposition of their hearts, by their leaud and abominable carriage? These sinfull wretches are so farre from being excused by being at religious exercises, that they are much to bee condemned,
and in their gestures, letting all that Are near them see the vile disposition of their hearts, by their lewd and abominable carriage? These sinful wretches Are so Far from being excused by being At religious exercises, that they Are much to be condemned,
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for that in the land of righteousnesse (as the Prophet speaketh) they worke wickednes,
for that in the land of righteousness (as the Prophet speaks) they work wickedness,
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and in the places where they should shew al manner of holines, they expresse such notable profanenes.
and in the places where they should show all manner of holiness, they express such notable profaneness.
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These are euen like Iudas, who was plotting to betray his master euen then, when he was at the Lords table to bee partaker of the holy Sacrament;
These Are even like Iudas, who was plotting to betray his master even then, when he was At the lords table to be partaker of the holy Sacrament;
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and they shall speede euen as hee did:
and they shall speed even as he did:
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for when affliction and misery seazeth vpon them (as come it wil sooner or later,
for when affliction and misery seizeth upon them (as come it will sooner or later,
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if they preuent it not by hearty repentance) then shall they not bee able to stand before the Lord,
if they prevent it not by hearty Repentance) then shall they not be able to stand before the Lord,
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nor before the face of their accusing consciences, but shall be ouerwhelmed with horrour and amazement,
nor before the face of their accusing Consciences, but shall be overwhelmed with horror and amazement,
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and be moreready to lay violent hands on themselues, then to seeke vnto the Lord for mercy, whom they haue so hainouslie and presumptuously offended.
and be moreready to lay violent hands on themselves, then to seek unto the Lord for mercy, whom they have so heinously and presumptuously offended.
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Secondly, let vs hence learne to bee the same alone for matters of godlinesse, as we are in company;
Secondly, let us hence Learn to be the same alone for matters of godliness, as we Are in company;
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and to do duties when no body sees vs, (euen because God beholds vs) as well as when many eyes are cast vpon vs. This will be a testimonie vnto our soules of great sincerity and vprightnes;
and to do duties when no body sees us, (even Because God beholds us) as well as when many eyes Are cast upon us This will be a testimony unto our Souls of great sincerity and uprightness;
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and these priuate exercises of religion, wil maruellously fit vs for the publike.
and these private exercises of Religion, will marvellously fit us for the public.
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And thence it comes to passe that many are so loth to appeare before God in the congregation,
And thence it comes to pass that many Are so loath to appear before God in the congregation,
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or in the family, and do feele the seruices of God so tedious and wearisome, because their hearts haue not been exercised therewith in secret:
or in the family, and do feel the services of God so tedious and wearisome, Because their hearts have not been exercised therewith in secret:
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for he that deales with his owne soule alone, shall find so many defects in himselfe, that he will be very desirous of the helpe of the Saints in publike assemblies.
for he that deals with his own soul alone, shall find so many defects in himself, that he will be very desirous of the help of the Saints in public assemblies.
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Therfore let vs tie our selues euery day to spend some time in meditating on the word, in searching our harts, in hūbling our selues for our offences past & presēt;
Therefore let us tie our selves every day to spend Some time in meditating on the word, in searching our hearts, in humbling our selves for our offences past & present;
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in praying to the Lord to strengthen vs where we are weake, to resolue vs where we are in doubt, to shew vs our errours,
in praying to the Lord to strengthen us where we Are weak, to resolve us where we Are in doubt, to show us our errors,
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and to direct vs in the right way: to let vs see our wants, and to supply them of his rich grace;
and to Direct us in the right Way: to let us see our Wants, and to supply them of his rich grace;
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let vs (I say) constantlie performe these and the like duties in secret,
let us (I say) constantly perform these and the like duties in secret,
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and then shall it bee plaine vnto our soules that wee are guided by Gods good Spirit.
and then shall it be plain unto our Souls that we Are guided by God's good Spirit.
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And howsoeuer the diuell will obiect that wee are not sincere, because we haue many times more in shew outwardly,
And howsoever the Devil will Object that we Are not sincere, Because we have many times more in show outwardly,
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then wee haue in substance inwardly; yet hereby shall we be able to approue the sinceritie of our hearts:
then we have in substance inwardly; yet hereby shall we be able to approve the sincerity of our hearts:
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that albeit we haue not that within vs which wee seeme to haue, yet wee desire to haue it,
that albeit we have not that within us which we seem to have, yet we desire to have it,
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and striue to attaine to it;
and strive to attain to it;
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and he only is an hypocrite which neither hath, nor desires to haue that which he maketh semblance to haue.
and he only is an hypocrite which neither hath, nor Desires to have that which he makes semblance to have.
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The end of the first Sermon vpon the twelfth of Zechariah.
The end of the First Sermon upon the twelfth of Zechariah.
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THE SECOND SERMON VPON THE SIXTH OF LVKE. LVKE 6.47. &c. Vers. 47. Whosoeuer commeth tome, and heareth my words, and doth the same, I will shew you to whom he is like.
THE SECOND SERMON UPON THE SIXTH OF LUKE. LUKE 6.47. etc. Vers. 47. Whosoever comes tome, and hears my words, and does the same, I will show you to whom he is like.
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48. He is like a man which built an house, and digged deepe, and laid the foundation on a rocke:48. He is like a man which built an house, and dug deep, and laid the Foundation on a rock:
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and when the waters arose, the floud beate vpon that house, and could not shake it:
and when the waters arose, the flood beat upon that house, and could not shake it:
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for it was grounded vpon a rocke.
for it was grounded upon a rock.
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49. But he that heareth, and doth not, is like a man that built an house vpon the earth without foundation, against which the floud did beate,49. But he that hears, and does not, is like a man that built an house upon the earth without Foundation, against which the flood did beat,
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and it fel by and by: and the fall of that house was great.
and it fell by and by: and the fallen of that house was great.
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IN the words immediatly going before, is declared, how Christ rebuked those that would call him, Lord, Lord,
IN the words immediately going before, is declared, how christ rebuked those that would call him, Lord, Lord,
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and make a profession of religion, and yet not doe the things that he commanded them:
and make a profession of Religion, and yet not do the things that he commanded them:
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for if they would speake to their Lords, they must speake to their lusts, for to them they are in subiection.
for if they would speak to their lords, they must speak to their Lustiest, for to them they Are in subjection.
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Hauing bestowed such a reproofe vpon them, he leaueth them not so, but directeth them what they should do, exhorting them to a conscionable practise of the word, to which that hee might more throughly perswade them, hee vseth two forcible reasons.
Having bestowed such a reproof upon them, he Leaveth them not so, but directeth them what they should do, exhorting them to a conscionable practice of the word, to which that he might more thoroughly persuade them, he uses two forcible Reasons.
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1 One is taken from the great commodity that will redoune vnto those that doe practise it,
1 One is taken from the great commodity that will redoune unto those that do practise it,
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namely, that they shall be inuincible against all temptations, and vnmoueable in all the stormes and tempests that shall arise. Vers. 47.48. 2 Another is taken from the great danger that will ensue vpon the contrary; which is this;
namely, that they shall be invincible against all temptations, and Unmovable in all the storms and tempests that shall arise. Vers. 47.48. 2 another is taken from the great danger that will ensue upon the contrary; which is this;
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that let men heare as much as they will, if they doe not yeeld obedience vnto it, they shall haue a desperate, and feareful, and vnrecouerable fall:
that let men hear as much as they will, if they do not yield Obedience unto it, they shall have a desperate, and fearful, and unrecoverable fallen:
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and therfore are they compared to an house that hath good stone and timber and workemanship bestowed about it,
and Therefore Are they compared to an house that hath good stone and timber and workmanship bestowed about it,
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but it is built on an il foundation, on sand, or on a quagmire, which is shaken by euery blast of winde,
but it is built on an ill Foundation, on sand, or on a quagmire, which is shaken by every blast of wind,
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and if there arise any blustering stormes, is vtterly ouerthrowne.
and if there arise any blustering storms, is utterly overthrown.
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Verse 47. [ Whosoeuer commeth to me ] In that Christ sheweth that some haue recourse vnto him, to heare his word,
Verse 47. [ Whosoever comes to me ] In that christ shows that Some have recourse unto him, to hear his word,
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and are builders as well as others, (48) and yet are but dissemblers, which appeareth by their end;
and Are Builders as well as Others, (48) and yet Are but dissemblers, which appears by their end;
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the doctrine hence to bee learned is, that hypocrites may go as farre as Christians in many things. the Doctrine hence to be learned is, that Hypocrites may go as Far as Christians in many things.
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They may come to Christ in the hearing of the word, in the receiuing of the sacrament, in publike prayer,
They may come to christ in the hearing of the word, in the receiving of the sacrament, in public prayer,
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and yet bee false-hearted all the while.
and yet be False-hearted all the while.
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A true Christian heares the pure word of God, without mixture of popish or humane inuentions; so doth an hypocrite.
A true Christian hears the pure word of God, without mixture of popish or humane Inventions; so does an hypocrite.
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A true Christian is a builder, he edifies himselfe in knowledge and vnderstanding; so doth an hypocrite.
A true Christian is a builder, he Edifies himself in knowledge and understanding; so does an hypocrite.
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Iudas as well as Peter can carry away many good lessons;Iudas as well as Peter can carry away many good Lessons;
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and yet the one go to hell for his falshood and guile, when the other hath heauen for his portion,
and yet the one go to hell for his falsehood and guile, when the other hath heaven for his portion,
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because he had an vpright heart, and a spirit without guile. Thus farre wee see in the text wherein true Christians and hypocrites doe agree:
Because he had an upright heart, and a Spirit without guile. Thus Far we see in the text wherein true Christians and Hypocrites do agree:
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now 〈 … 〉 what difference there is betwixt them.
now 〈 … 〉 what difference there is betwixt them.
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The one when he is to build, digges deepe, and casts out the loose earth, that so his foundation may bee firme and sure:
The one when he is to built, digs deep, and Cast out the lose earth, that so his Foundation may be firm and sure:
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implying thus much, that the seruants of God know their hearts to bee hollow and false ground,
implying thus much, that the Servants of God know their hearts to be hollow and false ground,
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and therefore when they haue heard a Sermon, they suspect their owne guiltinesse, and so search their hearts, and lament their corruptions:
and Therefore when they have herd a Sermon, they suspect their own guiltiness, and so search their hearts, and lament their corruptions:
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for searching is digging, and lamenting is casting foorth of the rubbish and loose earth.
for searching is digging, and lamenting is casting forth of the rubbish and lose earth.
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They thinke their labour euen lost, vnlesse their hearts can meete with such a promise, with such a threatning,
They think their labour even lost, unless their hearts can meet with such a promise, with such a threatening,
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or with such an instruction, to make a right vse of the same.
or with such an instruction, to make a right use of the same.
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Now on the other side, an hypocrite makes quicke work, all his building is aboue ground,
Now on the other side, an hypocrite makes quick work, all his building is above ground,
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and therefore when hee hath talked a little of the Sermon, he is well, and thinkes all his worke is dispatched:
and Therefore when he hath talked a little of the Sermon, he is well, and thinks all his work is dispatched:
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he spends no time in digging and searching; nor in grieuing and lamenting for his corruptions:
he spends no time in digging and searching; nor in grieving and lamenting for his corruptions:
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nay hee censureth Christians as too melancholy and pensiue, that will goe aside into a corner,
nay he censureth Christians as too melancholy and pensive, that will go aside into a corner,
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and there deale by praiers and teares betwixt God and their owne hearts:
and there deal by Prayers and tears betwixt God and their own hearts:
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what need all this adoe (saith the hypocrite) is not God mercifull? Hee is so indeed,
what need all this ado (Says the hypocrite) is not God merciful? He is so indeed,
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yet will he haue vs to be seuere and vnmercifull towards our corrupt and euill lusts,
yet will he have us to be severe and unmerciful towards our corrupt and evil Lustiest,
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and therefore stil to be digging at them, and casting of them foorth of our hearts.
and Therefore still to be digging At them, and casting of them forth of our hearts.
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And as in this place we may perceiue how farre true Christians doe both agree and differ,
And as in this place we may perceive how Far true Christians do both agree and differ,
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so there are other Scriptures to cleare the same, as the eighth of Luke, the parable of the grounds, wherein it is euident, that the stonie ground did heare the word of God,
so there Are other Scriptures to clear the same, as the eighth of Lycia, the parable of the grounds, wherein it is evident, that the stony ground did hear the word of God,
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and that with vnderstanding, yea with ioy:
and that with understanding, yea with joy:
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nay which is more, the thorny ground did not only receiue the seed, but brought foorth both the blade and the eare, that is, did not onely with readinesse receiue the word,
nay which is more, the thorny ground did not only receive the seed, but brought forth both the blade and the ear, that is, did not only with readiness receive the word,
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but also did somewhat (in their manner) which the word commanded: thus farre the ill grounds agreed with the good ground.
but also did somewhat (in their manner) which the word commanded: thus Far the ill grounds agreed with the good ground.
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But herein the good ground went beyond them, that those that were signified thereby, came with a good and honest heart,
But herein the good ground went beyond them, that those that were signified thereby, Come with a good and honest heart,
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and had patience to vndergoe persecution for the truth, and contempt of the world, that they would not bee choaked with the cares and pleasures therof:
and had patience to undergo persecution for the truth, and contempt of the world, that they would not be choked with the Cares and pleasures thereof:
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wheras the other sort if they saw in likely hood, that they might get more profit and ease by following the world,
whereas the other sort if they saw in likely hood, that they might get more profit and ease by following the world,
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then by cmbracing Christ, they were gone.
then by cmbracing christ, they were gone.
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Another place fit for the proofe of this point, we haue in the parable of the Virgins;
another place fit for the proof of this point, we have in the parable of the Virgins;
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where we may obserue. 1. That they were all [ Virgins ] that is, such as did professe to separate themselues from worldly lusts,
where we may observe. 1. That they were all [ Virgins ] that is, such as did profess to separate themselves from worldly Lustiest,
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and did not go a whoring after the common corruptions of the times, but kept themselues within the bounds of outward sobrietie;
and did not go a whoring After the Common corruptions of the times, but kept themselves within the bounds of outward sobriety;
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as Iudas and Saul for a time did, who could not be charged with grosse couetousnes or cosenage,
as Iudas and Saul for a time did, who could not be charged with gross covetousness or cozenage,
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or the like. 2. Further they had all [ lampes ] that is, an outward shew of good things.
or the like. 2. Further they had all [ lamps ] that is, an outward show of good things.
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And (3.) [ Oyle in their lampes ] so much as could make a blaze to get them the credit of professors:
And (3.) [ Oil in their lamps ] so much as could make a blaze to get them the credit of professors:
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they could speake well, and doe diuers works that were glorious in the view of the world. 4. They all went to meete the Bride-groome ] that is, all of them frequented the means of saluation,
they could speak well, and do diverse works that were glorious in the view of the world. 4. They all went to meet the Bridegroom ] that is, all of them frequented the means of salvation,
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as if they expected fauor and fellowship with Christ Iesus. 5. Lastly (it is said) they all [ slumbred and slept ] that is, those that were true Christians, hauing sound fruits of pietie and sinceritie in their hearts,
as if they expected favour and fellowship with christ Iesus. 5. Lastly (it is said) they all [ slumbered and slept ] that is, those that were true Christians, having found fruits of piety and sincerity in their hearts,
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and in their liues, knew their estate was good, and therefore waited for their Sauiour with quiet and peaceable hearts.
and in their lives, knew their estate was good, and Therefore waited for their Saviour with quiet and peaceable hearts.
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Hypocrites also, seeing that they went beyond Atheists and prophane persons, thought their case was good,
Hypocrites also, seeing that they went beyond Atheists and profane Persons, Thought their case was good,
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and thereupon they grew secure, and neuer troubled themselues about the assurance of their election: Thus farre the wise and foolish Virgins accord.
and thereupon they grew secure, and never troubled themselves about the assurance of their election: Thus Far the wise and foolish Virgins accord.
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But here is the difference, that the foolish Virgins haue no more oyle then they carry in their lamps:
But Here is the difference, that the foolish Virgins have no more oil then they carry in their lamps:
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the world may easily see al that is in them:
the world may Easily see all that is in them:
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but the wise Virgins haue a lampe to carrie oyle, and an heart to carrie oyle:
but the wise Virgins have a lamp to carry oil, and an heart to carry oil:
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they haue two vessels, one for practise, and another for store;
they have two vessels, one for practice, and Another for store;
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that though the oyle in the lampe should be spent, yet there might be a new supplie made.
that though the oil in the lamp should be spent, yet there might be a new supply made.
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Thus we see in how many things false-hearted dissemblers come neare the sincerest of Gods seruants.
Thus we see in how many things False-hearted dissemblers come near the Sincerest of God's Servants.
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Which serueth, first for the reproofe of them, that because they liue a ciuill life,
Which serveth, First for the reproof of them, that Because they live a civil life,
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and pertake of the word and the sacraments, thinke they haue gone farre enough, and account themselues very good Christians:
and partake of the word and the Sacraments, think they have gone Far enough, and account themselves very good Christians:
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this is but to be a builder, one of the ill grounds, one of the fiue foolish Virgins,
this is but to be a builder, one of the ill grounds, one of the fiue foolish Virgins,
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and therefore as yet their case is wofull.
and Therefore as yet their case is woeful.
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Secondly, if those that goe so farre, be notwithstanding miserable, then how cursed are they that haue not proceeded so farre? that are not builders,
Secondly, if those that go so Far, be notwithstanding miserable, then how cursed Are they that have not proceeded so Far? that Are not Builders,
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but destroyers of themselues and others by their corrupt speeches, and by their leaud example and course of life? that are not arable grounds,
but destroyers of themselves and Others by their corrupt Speeches, and by their lewd Exampl and course of life? that Are not arable grounds,
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but altogether a wilde waste? that are not Virgins, but doe still commit spirituall whoredome (and that in the sight of all the world) against the Lord God of heauen, that is a iealous God? If their fall shall be horrible and fearefull that build,
but altogether a wild waste? that Are not Virgins, but do still commit spiritual whoredom (and that in the sighed of all the world) against the Lord God of heaven, that is a jealous God? If their fallen shall be horrible and fearful that built,
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and that with the good word of God; because they build on an ill foundation:
and that with the good word of God; Because they built on an ill Foundation:
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how terrible must their iudgement needs bee, that come so farre behind such in any shew of goodnesse,
how terrible must their judgement needs be, that come so Far behind such in any show of Goodness,
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and goe so farre beyond them in euerie kinde of grosse wickednesse? If these grounds that made shew of fruitfulnesse be accursed,
and go so Far beyond them in every kind of gross wickedness? If these grounds that made show of fruitfulness be accursed,
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because they bring not forth ripe fruite, then what shall become of them that will not endure any plowing at all,
Because they bring not forth ripe fruit, then what shall become of them that will not endure any plowing At all,
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but bring foorth bryars and brambles, and all maner of poysoned weeds? And if it went so hard with those that were Virgins,
but bring forth briars and brambles, and all manner of poisoned weeds? And if it went so hard with those that were Virgins,
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and went with their lamps to meet the bride-groome, then what must their doome be that are not Virgins,
and went with their lamps to meet the bridegroom, then what must their doom be that Are not Virgins,
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but adulterers, and adulteresses? that loue the earth more then heauen, and earthlie things more then heauenly things? that would rather bee at a table of good cheare where their bodies may be pampered,
but Adulterers, and Adulteresses? that love the earth more then heaven, and earthly things more then heavenly things? that would rather be At a table of good cheer where their bodies may be pampered,
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then at the Lords table, where their soules might be fedde vnto eternall life? Certainly these mens iudgement sleepeth not,
then At the lords table, where their Souls might be fed unto Eternal life? Certainly these men's judgement Sleepeth not,
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and when it ouertaketh them, woe vnto them; for their case will be most lamentable. Neither neede they cry out against hypocrites, for they are tenne times worse then hypocrites,
and when it overtaketh them, woe unto them; for their case will be most lamentable. Neither need they cry out against Hypocrites, for they Are tenne times Worse then Hypocrites,
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and their punishment must be sutable.
and their punishment must be suitable.
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Thirdlie, this is for instruction, that sith hypocrites seeme to draw in the same yoake of sincerity with the Saints of God,
Thirdly, this is for instruction, that sith Hypocrites seem to draw in the same yoke of sincerity with the Saints of God,
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therefore we should search our hearts and our thoughts, and not onely build aboue ground, but looke whether our foundation be good:
Therefore we should search our hearts and our thoughts, and not only built above ground, but look whither our Foundation be good:
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for the heart is deceitfull aboue all things, yet the word of God tryeth it:
for the heart is deceitful above all things, yet the word of God trieth it:
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that setteth it, as it were, vpon the racke, and is as a two-edged sword that diuideth betweene the heart and the reines,
that sets it, as it were, upon the rack, and is as a two-edged sword that Divideth between the heart and the reins,
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and findeth out all shifts and excuses whatsoeuer.
and finds out all shifts and excuses whatsoever.
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But that we may more plainely perceiue the way how to get a sincere heart, let vs obserue these directions following.
But that we may more plainly perceive the Way how to get a sincere heart, let us observe these directions following.
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The first shall be taken out of the text, namely, that we must digge and search into our consciences,
The First shall be taken out of the text, namely, that we must dig and search into our Consciences,
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and when we find any corruption therein, we must cast it forth.
and when we find any corruption therein, we must cast it forth.
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It is not sufficient to say, indeed I find an ill foundation, but there is no remedie, I must build vpon it:
It is not sufficient to say, indeed I find an ill Foundation, but there is no remedy, I must built upon it:
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nay a good builder will not doe so, but throw out euery thing that might endanger his foundation.
nay a good builder will not do so, but throw out every thing that might endanger his Foundation.
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And so should wee deale with sinne, and thereby may we try our plainnesse, if we can soundly iudge our selues,
And so should we deal with sin, and thereby may we try our plainness, if we can soundly judge our selves,
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and be glad to be admonished of others, it is a signe that there is vprightnesse in vs:
and be glad to be admonished of Others, it is a Signen that there is uprightness in us:
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as it is an euident token that he minds to haue a good foundation, that when his neighbour comes with a spade,
as it is an evident token that he minds to have a good Foundation, that when his neighbour comes with a spade,
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and tels him, I see you haue much adoe heere, and that you neede helpe, I will ioyne with you, is glad of this newes,
and tells him, I see you have much ado Here, and that you need help, I will join with you, is glad of this news,
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and thankfully acceps of him and of his labour.
and thankfully acceps of him and of his labour.
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This is contrary vnto the Scribes and Pharisies practise, who had little to say against the gifts of Iohn Baptist, and of Christ;
This is contrary unto the Scribes and Pharisees practise, who had little to say against the Gifts of John Baptist, and of christ;
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but when they came to digge at their pride, and couetousnesse, and cruelty, they could not endure it.
but when they Come to dig At their pride, and covetousness, and cruelty, they could not endure it.
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Secondly another triall is, at whose sinnes wee grieue most.
Secondly Another trial is, At whose Sins we grieve most.
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An hypocrite is the sorest and busiest digger of all, but it is in other mens ground;
an hypocrite is the Sorest and Busiest digger of all, but it is in other men's ground;
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but he that would haue a good foundation, must be most industrious in purging his owne soule from iniquitie.
but he that would have a good Foundation, must be most Industria in purging his own soul from iniquity.
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That was a complaint that Ieremie made, that no man said, What haue I done? but all the stirre of hypocrites is, what others haue done.
That was a complaint that Ieremie made, that no man said, What have I done? but all the stir of Hypocrites is, what Others have done.
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Whereas if we could come to this, I haue liued in this sinne, I haue broken promise, I haue been vnfaithfull in Gods seruice:
Whereas if we could come to this, I have lived in this sin, I have broken promise, I have been unfaithful in God's service:
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what way may I take to get peace vnto my soule? This were the way indeed to get a sound heart:
what Way may I take to get peace unto my soul? This were the Way indeed to get a found heart:
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and this is a good argument of a sound hart, when the sinnes of our owne soules doe more vexe vs,
and this is a good argument of a found heart, when the Sins of our own Souls do more vex us,
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then all the iniuries that men haue done, or can do against vs, and therefore we are euer busie in searching out the hidden corruptions that lye lurking within our soules, that so our foundation may remaine still vnmoueable:
then all the injuries that men have done, or can do against us, and Therefore we Are ever busy in searching out the hidden corruptions that lie lurking within our Souls, that so our Foundation may remain still Unmovable:
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for this is the difference betwixt an earthly house and a spirituall, that the one needeth but once to haue a sure foundation laid,
for this is the difference betwixt an earthly house and a spiritual, that the one needs but once to have a sure Foundation laid,
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but the other requireth daily looking too. There is some one corruption or other that must be cast forth:
but the other requires daily looking too. There is Some one corruption or other that must be cast forth:
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so that Christians are searching and digging builders:
so that Christians Are searching and digging Builders:
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who albeit they seeme to themselues to bee very blind, yet they get the greatest measure of knowledge:
who albeit they seem to themselves to be very blind, yet they get the greatest measure of knowledge:
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and though they be very dead in their owne feeling, yet they carrie away the life of God and the life of grace.
and though they be very dead in their own feeling, yet they carry away the life of God and the life of grace.
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Verse 47. [ Whosoeuer heareth my words and doth the same, &c. is like a man that built an house, Verse 47. [ Whosoever hears my words and does the same, etc. is like a man that built an house,
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and digged deepe, or (as it is in Matthew) is like a wise builder ] who before he be at any cost wil be sure of a good foundation,and dug deep, or (as it is in Matthew) is like a wise builder ] who before he be At any cost will be sure of a good Foundation,
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or else all his labour is lost. Now the foundation of a Christian is his practise, whence ariseth this point: that
or Else all his labour is lost. Now the Foundation of a Christian is his practice, whence arises this point: that
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They are the blessedest hearers of the word, that are the best practisers of the same.
They Are the blessedest hearers of the word, that Are the best practisers of the same.
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Therefore is it that Christ Iesus pronounceth such blessed, as heare the word, and doe it, Luke 11.28. Therefore is it that christ Iesus pronounceth such blessed, as hear the word, and do it, Lycia 11.28.
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Yea more blessed then the virgin Mary was for bearing Christ in her wombe; for that alone could not haue saued her:
Yea more blessed then the Virgae Marry was for bearing christ in her womb; for that alone could not have saved her:
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whereas the word of God heard and practised, is sufficient to bring the soule to euerlasting life:
whereas the word of God herd and practised, is sufficient to bring the soul to everlasting life:
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and not so alone, but it also giues the parties right vnto, and the enioyment of all manner of outward blessings whatsoeuer,
and not so alone, but it also gives the parties right unto, and the enjoyment of all manner of outward blessings whatsoever,
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as is shewed at large, Deut. 28. Leuit. 26. The reasons why such are blessed, are these.
as is showed At large, Deuteronomy 28. Levites 26. The Reasons why such Are blessed, Are these.
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First, because they shal be able to stand it out in all manner of temptations,
First, Because they shall be able to stand it out in all manner of temptations,
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so that though all the diuels in hell were turned loose vpon them, they should be more then conquerours ouer them all.
so that though all the Devils in hell were turned lose upon them, they should be more then conquerors over them all.
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Secondly, this maketh for the increasing of their happinesse, that they shal still grow in knowledge. For our Sauiour saith:
Secondly, this makes for the increasing of their happiness, that they shall still grow in knowledge. For our Saviour Says:
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If any one wil do his wil he shal know of the doctrine, whether it be of God or no. If any one will do his will he shall know of the Doctrine, whither it be of God or no.
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You shall haue many, who before the receiuing of the Sacrament, and at such like times, will deale with their Minister, that he would not examine them;
You shall have many, who before the receiving of the Sacrament, and At such like times, will deal with their Minister, that he would not examine them;
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for they are not booke learned: and besides, they are old their memories will not serue them.
for they Are not book learned: and beside, they Are old their memories will not serve them.
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And will you know the true reason hereof? it is euen that of our Sauiour:
And will you know the true reason hereof? it is even that of our Saviour:
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They will not do the will of God, and therefore they know it not. They will not do the will of God, and Therefore they know it not.
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For their capacities and memories, and all the faculties of their soules and bodies will serue them well enough for their couetousnesse,
For their capacities and memories, and all the faculties of their Souls and bodies will serve them well enough for their covetousness,
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for craftie and subtill dealing, and for such pleasures as they are addicted vnto, &c. Thirdly, this practising of the word will be a testimony of an honest heart:
for crafty and subtle dealing, and for such pleasures as they Are addicted unto, etc. Thirdly, this practising of the word will be a testimony of an honest heart:
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for that is the propertie of it, to heare and receiue, to vnderstand and hold fast the word, for that is the property of it, to hear and receive, to understand and hold fast the word,
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and to bring foorth fruite with patience. Many doubt that they haue vnsound hearts; let them bring themselues to this touchstone:
and to bring forth fruit with patience. Many doubt that they have unsound hearts; let them bring themselves to this touchstone:
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Do they grow to some fruitfulnes in good workes by the hearing of the word,
Do they grow to Some fruitfulness in good works by the hearing of the word,
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and are they not discouraged though some heat of affliction do arise? Then our Sauiour testifieth that they haue good and honest hearts.
and Are they not discouraged though Some heat of affliction do arise? Then our Saviour Testifieth that they have good and honest hearts.
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So long as one desires to do his duty, and from his desire is drawne to praier,
So long as one Desires to do his duty, and from his desire is drawn to prayer,
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and by prayer gets vertue from Christ, whereby the commandements are made easie, so long he needeth not to feare his estate,
and by prayer gets virtue from christ, whereby the Commandments Are made easy, so long he needs not to Fear his estate,
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for it is good and comfortable.
for it is good and comfortable.
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Seeing therefore that the doers of the word, and not the hearers are blessed, this should teach vs to make conscience to do as wee heare, to practise euery duty that is enioyned,
Seeing Therefore that the doers of the word, and not the hearers Are blessed, this should teach us to make conscience to do as we hear, to practise every duty that is enjoined,
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and to eschew euery sinne that is reproued:
and to eschew every sin that is reproved:
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otherwise we shall bee cursed for our hearing when others are blessed, and be bea••n with many stripes,
otherwise we shall be cursed for our hearing when Others Are blessed, and be bea••n with many stripes,
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because wee knew our masters will, and did it not.
Because we knew our Masters will, and did it not.
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Secondly, here is a singular consolation for those that desire in their hearts to doe the whole will of God;
Secondly, Here is a singular consolation for those that desire in their hearts to do the Whole will of God;
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then they do it in Gods account: for with him we are reputed as we are affected:
then they do it in God's account: for with him we Are reputed as we Are affected:
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if one giue but two mites, as the poore widdow did, with a willing and cheareful hart, it shal be accepted and commended;
if one give but two mites, as the poor widow did, with a willing and cheerful heart, it shall be accepted and commended;
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yea though it be but a cup of cold water, it shall not go vnrewarded.
yea though it be but a cup of cold water, it shall not go unrewarded.
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A father doth not respect so much how exactly his child doth any thing, as how obediently he performes it:
A father does not respect so much how exactly his child does any thing, as how obediently he performs it:
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and though he cannot do as he would, if he grieue and weepe, and desire his father to helpe him to doe better, it sufficiently contenteth a parents mind;
and though he cannot do as he would, if he grieve and weep, and desire his father to help him to do better, it sufficiently contents a Parents mind;
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so if we be ready and desirous to do euery thing that is commanded, and to beleeue euery thing that is promised,
so if we be ready and desirous to do every thing that is commanded, and to believe every thing that is promised,
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and to auoide euery euill that is condemned;
and to avoid every evil that is condemned;
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Christ hath said it, and wee shall finde it one day, whatsoeuer we feele now, that wee are blessed and happy people, members of the Sonne of God, temples of the holy Ghost,
christ hath said it, and we shall find it one day, whatsoever we feel now, that we Are blessed and happy people, members of the Son of God, Temples of the holy Ghost,
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and the sonnes and daughters of the euerliuing God. Our Sauiour saith vnto his disciples, Without me ye can do nothing.
and the Sons and daughters of the everliving God. Our Saviour Says unto his Disciples, Without me you can do nothing.
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Doe we then something in truth of heart? then wee are in Christ branches of the true vine,
Do we then something in truth of heart? then we Are in christ branches of the true vine,
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and bringing forth fruit in him, wee shall bee still purged to bring forth greater abundance thereof.
and bringing forth fruit in him, we shall be still purged to bring forth greater abundance thereof.
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[ And when the waters arose, the floud beate vpon that house, and could not shake it. [ And when the waters arose, the flood beat upon that house, and could not shake it.
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] In that he commendeth the goodnesse of this building, because it stood when the stormes did beate vpon it, the doctrine is: that] In that he commends the Goodness of this building, Because it stood when the storms did beat upon it, the Doctrine is: that
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Euery man is that in truth out of temptation, which he sheweth himselfe to bee in temptation.
Every man is that in truth out of temptation, which he shows himself to be in temptation.
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A wise builder is wise before stormes arise, though he be not put to it:
A wise builder is wise before storms arise, though he be not put to it:
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but how shall that be knowne? by the standing of his house in extremitie of weather.
but how shall that be known? by the standing of his house in extremity of weather.
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If in the midst of all trials hee hold his owne and stand it out, and proue the same man still, then is his wisedome apparant to al:
If in the midst of all trials he hold his own and stand it out, and prove the same man still, then is his Wisdom apparent to all:
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he that builds on the sand hath (it may be) as faire and goodlie a house in shew as the other;
he that builds on the sand hath (it may be) as fair and goodly a house in show as the other;
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but when the winds arise, it quickely tumbles downe.
but when the winds arise, it quickly tumbles down.
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And so it is with hypocrites, if troubles bee approaching towards them, especially if they once begin to pinch them, they are gone: one puffe of temptation; one shew of promotion;
And so it is with Hypocrites, if Troubles be approaching towards them, especially if they once begin to pinch them, they Are gone: one puff of temptation; one show of promotion;
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one storme of affliction, makes all their building in matters of religion to become altogether ruinous.
one storm of affliction, makes all their building in matters of Religion to become altogether ruinous.
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So for the grounds, what could the good ground say for it selfe for a time, which the ill grounds could not? They were all plowed, they all receiued the seede,
So for the grounds, what could the good ground say for it self for a time, which the ill grounds could not? They were all plowed, they all received the seed,
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and brought it aboue ground, those that did least. Whence was the difference then? The bad grounds had not the stones digged out, nor the thornes grubbed vp;
and brought it above ground, those that did least. Whence was the difference then? The bad grounds had not the stones dug out, nor the thorns grubbed up;
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and therefore the seede springing vp in the one sort, when the parching heat came, withered away;
and Therefore the seed springing up in the one sort, when the parching heat Come, withered away;
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and that in the other was choaked by the thornes, and so came to nought: each of them failing when their triall came:
and that in the other was choked by the thorns, and so Come to nought: each of them failing when their trial Come:
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whereas the good ground held out vnto the end. Peter was a good house, Iudas was an ill house;
whereas the good ground held out unto the end. Peter was a good house, Iudas was an ill house;
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therefore when a storme came, though Peter lost a slate or two, as the best house may,
Therefore when a storm Come, though Peter lost a slate or two, as the best house may,
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yet the foundation and the side-wals stood firme:
yet the Foundation and the side-walls stood firm:
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he wept bitterly for his sinne, and craued pardon for it, and so all was repaired.
he wept bitterly for his sin, and craved pardon for it, and so all was repaired.
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But what of Iudas? he stood indifferently well for a while: but at length when Christ rebuked him, hee was full of wrath;
But what of Iudas? he stood indifferently well for a while: but At length when christ rebuked him, he was full of wrath;
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and when the high Priests offered him money, he was full of couetousnesse:
and when the high Priests offered him money, he was full of covetousness:
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and so thinking to gaine more by selling of Christ, then by seruing of him, he quite forsooke his Master,
and so thinking to gain more by selling of christ, then by serving of him, he quite forsook his Master,
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and sought how to betray him to his most mortall aduersaries.
and sought how to betray him to his most Mortal Adversaries.
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So Ioseph being good vnder his fathers gouernment, continued good also vnder the gouernment of Infidels, where he had al meanes of damnation, but none of saluation;
So Ioseph being good under his Father's government, continued good also under the government of Infidels, where he had all means of damnation, but none of salvation;
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yea though he were at first in an vnchast house, where he was set vpon by his vnchast mistres;
yea though he were At First in an unchaste house, where he was Set upon by his unchaste mistress;
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and afterwards cast in prison amongst the notablest malefactors in all the country:
and afterwards cast in prison among the notablest malefactors in all the country:
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yet looke what manner of man Ioseph was in his fathers house, the same he was still, both in Potiphars house, and in the prison;
yet look what manner of man Ioseph was in his Father's house, the same he was still, both in Potiphars house, and in the prison;
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and the same hee continued to be when he came to great aduancement in Pharaohs court, which was the most dangerous temptation of all the rest.
and the same he continued to be when he Come to great advancement in Pharaohs court, which was the most dangerous temptation of all the rest.
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Hereunto wee may adde, that Ioseph was a young man, and therefore more likely to be caried away; but all was nothing:
Hereunto we may add, that Ioseph was a young man, and Therefore more likely to be carried away; but all was nothing:
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when his heart was sound, all the powers of hell could not preuaile against him.
when his heart was found, all the Powers of hell could not prevail against him.
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On the contrary part it is said of Amaziah, that he did that which was vpright in the eyes of the Lord,
On the contrary part it is said of Amaziah, that he did that which was upright in the eyes of the Lord,
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but not with a perfect heart. Therefore marke what came of it:but not with a perfect heart. Therefore mark what Come of it:
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after that hee had ouercome the Edomites, his heart was lifted vp, and hee (contrarie to common sense) fell to worship their Idols, whom he had vanquished in battell:
After that he had overcome the Edomites, his heart was lifted up, and he (contrary to Common sense) fell to worship their Idols, whom he had vanquished in battle:
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he would not bee so precise any longer, nor be at the command of euery Prophet, but would take his liberty:
he would not be so precise any longer, nor be At the command of every Prophet, but would take his liberty:
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and so being an hypocrite in the beginning, he manifested himselfe to be a miserable hypocrite in the end.
and so being an hypocrite in the beginning, he manifested himself to be a miserable hypocrite in the end.
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So Ioash all the while the good Priest Iehoiadah liued, that would not suffer him to take ill courses, was very forward,
So Joash all the while the good Priest Jehoiada lived, that would not suffer him to take ill courses, was very forward,
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yea in some things more forward then Iehoiadah himselfe:
yea in Some things more forward then Jehoiada himself:
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but as soone as Iehoiadah was dead, his religion was dead with him, and of a professour, he became a persecutor; but as soon as Iehoiadah was dead, his Religion was dead with him, and of a professor, he became a persecutor;
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and nothing could stay him from his wicked courses, vntill hee was taken away by a violent death.
and nothing could stay him from his wicked courses, until he was taken away by a violent death.
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But that the point may be yet more cleare, wee wil giue instance in some particular things, wherein men iudge themselues to be very strong,
But that the point may be yet more clear, we will give instance in Some particular things, wherein men judge themselves to be very strong,
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when as the truth is they are exceeding weake.
when as the truth is they Are exceeding weak.
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Many will thanke God, that though in other things they come short, yet they are endued with patience:
Many will thank God, that though in other things they come short, yet they Are endued with patience:
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but what doe they when wrongs are offered them? why then they take on as bad as the worst.
but what do they when wrongs Are offered them? why then they take on as bad as the worst.
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Such need not brag of the aboundance of their patience, for they haue neuer a iot more then they find when iniuries are offered them.
Such need not brag of the abundance of their patience, for they have never a jot more then they find when injuries Are offered them.
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So others there are, that hope they loue the truth: but let one of the Family of loue, or of the Brownists set vpon them,
So Others there Are, that hope they love the truth: but let one of the Family of love, or of the Brownists Set upon them,
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and what will they doe? presently begin to thinke, and speake hardly of the seruants and seruices of God,
and what will they do? presently begin to think, and speak hardly of the Servants and services of God,
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and of the truth of God. This plainely argueth that there was in the heart but little loue of the truth,
and of the truth of God. This plainly argue that there was in the heart but little love of the truth,
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but much pronenesse and aptnesse vnto errours and heresies.
but much proneness and aptness unto errors and heresies.
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He is the truly couragious souldiers that will stand to it, when the skirmish is at hottest:
He is the truly courageous Soldiers that will stand to it, when the skirmish is At hottest:
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as for those that wil bragge much before, and betake them to their heeles, or ioyne (for feare) with the aduersarie when the battell begins, they are meere cowards, vtterly vnworthy of the name of souldiers.
as for those that will brag much before, and betake them to their heals, or join (for Fear) with the adversary when the battle begins, they Are mere cowards, utterly unworthy of the name of Soldiers.
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Againe, others are conceited that they haue mercifull hearts;
Again, Others Are conceited that they have merciful hearts;
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but hereby they manifest the quite contrary, that they giue so little of their superfluity to those that are in necessity, whose hearts might bee gladded,
but hereby they manifest the quite contrary, that they give so little of their superfluity to those that Are in necessity, whose hearts might be gladded,
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and whose soules might bee stirred vp to offer praises and prayers vnto the Lord for them, in regard of their liberality.
and whose Souls might be stirred up to offer praises and Prayers unto the Lord for them, in regard of their liberality.
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Others againe will not be perswaded, but they make conscience of the Sabbath:
Others again will not be persuaded, but they make conscience of the Sabbath:
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but if there be occasion of trauell offered on that day, will they not rather God should lose his glory,
but if there be occasion of travel offered on that day, will they not rather God should loose his glory,
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then they their commodity? yes surely, and thereby they shew themselues to be but prophane persons, that did neuer conscionably sanctify the Sabbath:
then they their commodity? yes surely, and thereby they show themselves to be but profane Persons, that did never Conscionably sanctify the Sabbath:
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for if they had done so, euery sleight temptation would neuer carry them so farre wide.
for if they had done so, every sleight temptation would never carry them so Far wide.
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This serueth for comfort vnto those that haue laid a sure foundation: it is impossible that they should fall away;
This serveth for Comfort unto those that have laid a sure Foundation: it is impossible that they should fallen away;
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for temptations doe not make those that are good to become ill, but onelie trie what euery one is.
for temptations do not make those that Are good to become ill, but only try what every one is.
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Gold is as good when it comes out of the fire, as when it is cast in, nay better many times;
Gold is as good when it comes out of the fire, as when it is cast in, nay better many times;
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whereas copper that was before glistering in shew, appeares to bee that indeed which formerly it was,
whereas copper that was before glistering in show, appears to be that indeed which formerly it was,
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though men discerned it not so well till it had gone through the fire. This comfort the Apostle Iohn giueth vs:
though men discerned it not so well till it had gone through the fire. This Comfort the Apostle John gives us:
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saying, Whosoeuer is borne of God sinneth not:
saying, Whosoever is born of God Sinneth not:
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and why? for his seed remaineth in him, &c. that is, he can neuer be brought vnder the dominion of sin any more,
and why? for his seed remains in him, etc. that is, he can never be brought under the dominion of since any more,
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because the immortal seed of the word, sowne in his heart, can neuer die.
Because the immortal seed of the word, sown in his heart, can never die.
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It is as possible to pull the Sunne out of heauen, as to pul grace out of such an ones hart:
It is as possible to pull the Sun out of heaven, as to pull grace out of such an ones heart:
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because all such are kept by the power of God himselfe. Pet. 1.5. Adam at first stood by his owne strength, but euery Christian now standeth by Gods strength; Who is greater then all:
Because all such Are kept by the power of God himself. Pet. 1.5. Adam At First stood by his own strength, but every Christian now Stands by God's strength; Who is greater then all:
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so that none can take them out of his hand. so that none can take them out of his hand.
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This then serues to answere the obiections of diuers that are troubled with doubts and feares.
This then serves to answer the objections of diverse that Are troubled with doubts and fears.
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What if the pestilence should take hold of me, and I should be shut vp,
What if the pestilence should take hold of me, and I should be shut up,
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and all my friends forsake me? Why now examine what foundation you haue laid before this storme assaile you:
and all my Friends forsake me? Why now examine what Foundation you have laid before this storm assail you:
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if your heart be vpright with God, all the powers of hell can do you no hurt.
if your heart be upright with God, all the Powers of hell can do you no hurt.
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But what if the pangs of death should bee very bitter? If they be, Christ can sweeten and sanctifie them.
But what if the pangs of death should be very bitter? If they be, christ can sweeten and sanctify them.
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But what if religion should change, how should I doe then? As well as any time before:
But what if Religion should change, how should I do then? As well as any time before:
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for God neuer changeth, and therefore if you be a branch of the true vine once, you shall neuer bee cut off,
for God never changes, and Therefore if you be a branch of the true vine once, you shall never be Cut off,
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but remaine in the vine for euer.
but remain in the vine for ever.
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Therefore wee should bee so farre from being afraid of any fiery tryals, that wee should reioyce when wee fall into diuers temptations.
Therefore we should be so Far from being afraid of any fiery trials, that we should rejoice when we fallen into diverse temptations.
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And the Apostle yeeldeth two good reasons. First, because thereby our faith is refined. Other weapons, the more they are vsed, the worse they are:
And the Apostle yields two good Reasons. First, Because thereby our faith is refined. Other weapons, the more they Are used, the Worse they Are:
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but it is otherwise with this shield of faith; the more blowes it receiues, the better it is.
but it is otherwise with this shield of faith; the more blows it receives, the better it is.
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Secondly, these tryals doe worke patience, as is plaine in Iob, who by his meekenesse and humble submission vnto God vnder his grieuous crosses, did much honour the Lord;
Secondly, these trials do work patience, as is plain in Job, who by his meekness and humble submission unto God under his grievous Crosses, did much honour the Lord;
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so that Satan is the lyer in all such conflicts. Secondly, this is for terrour to them that haue not a sound inside:
so that Satan is the liar in all such conflicts. Secondly, this is for terror to them that have not a found inside:
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when afflictions come (as come they will sooner or later,) they that are vnsound will shew themselues to be vnsound,
when afflictions come (as come they will sooner or later,) they that Are unsound will show themselves to be unsound,
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and they that are false-hearted in the sight of God, wil appeare to bee so in the sight of men.
and they that Are False-hearted in the sighed of God, will appear to be so in the sighed of men.
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Therefore let euery one looke vnto his heart, or else his fall will be fearefull and shamefull.
Therefore let every one look unto his heart, or Else his fallen will be fearful and shameful.
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Neither let men dreame that it will be alwaies Summer: nay, the Lord hath said, that those that peruert their waies shall be knowne:
Neither let men dream that it will be always Summer: nay, the Lord hath said, that those that pervert their ways shall be known:
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hypocrites shall bee sifted first or last: and then their filthy nakednesse will appeare.
Hypocrites shall be sifted First or last: and then their filthy nakedness will appear.
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In the Acts of the Apostles wee reade of many that made profession of Christ, who whē Paul brought amongst them the fire of persecution, to try what mettall they were, they in stead of standing for Christ, fell to blaspheming of his name.
In the Acts of the Apostles we read of many that made profession of christ, who when Paul brought among them the fire of persecution, to try what mettle they were, they in stead of standing for christ, fell to blaspheming of his name.
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Pauls cruelty was but the occasion of this, the cause was in themselues:Paul's cruelty was but the occasion of this, the cause was in themselves:
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for if they had been faithfull Christians, they would rather haue denied their life, then the Lord of life;
for if they had been faithful Christians, they would rather have denied their life, then the Lord of life;
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and haue endured a temporall death, then an eternall.
and have endured a temporal death, then an Eternal.
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Indeed Gods deare children may be somewhat frighted and terrified at first, but they quickly recouer themselues againe:
Indeed God's deer children may be somewhat frighted and terrified At First, but they quickly recover themselves again:
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being therein like a pure spring, which being trodde in by beasts, or any other way stirred, will bee somewhat muddy for a while;
being therein like a pure spring, which being trod in by beasts, or any other Way stirred, will be somewhat muddy for a while;
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but come within an houre after, and you shall finde it settled againe.
but come within an hour After, and you shall find it settled again.
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Therefore Christians should not bee discouraged, though they finde a passion of feare, and vnbeliefe now and then,
Therefore Christians should not be discouraged, though they find a passion of Fear, and unbelief now and then,
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if so bee ordinarily they send foorth pure water:
if so be ordinarily they send forth pure water:
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for there is a great difference betwixt them and hypocrites, who are filthy puddles, hauing a little faire water running on the top;
for there is a great difference betwixt them and Hypocrites, who Are filthy puddles, having a little fair water running on the top;
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but if they be stirred and raked into, they will appeare to bee most loathsome, neither will they bee easily settled againe.
but if they be stirred and raked into, they will appear to be most loathsome, neither will they be Easily settled again.
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[ And it fell by and by, and the fall of that house was great. [ And it fell by and by, and the fallen of that house was great.
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] Carnall men make it a small matter for one to forsake the profession of the truth.] Carnal men make it a small matter for one to forsake the profession of the truth.
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But the Lord esteemeth that [ a great fall ] yea greater then if the Sunne and the Starres fell from heauen:
But the Lord esteems that [ a great fallen ] yea greater then if the Sun and the Stars fell from heaven:
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so that the point is, that of all fals the fall from religion is the most woefull.
so that the point is, that of all falls the fallen from Religion is the most woeful.
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Nebuchadnezzars fall was great when hee was stript of his Empire, and in stead of ruling men was turned into the wildernes to liue amongst beasts, to eate and drinke with the wilde asses, Nebuchadnezar's fallen was great when he was stripped of his Empire, and in stead of ruling men was turned into the Wilderness to live among beasts, to eat and drink with the wild asses,
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and that for seauen yeeres together:
and that for seauen Years together:
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this was a maruellous great fall, yet not comparable to theirs, that of professors become prophane persons.
this was a marvelous great fallen, yet not comparable to theirs, that of professors become profane Persons.
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For whereas Nebuchadnezzar went from men to beasts, they goe from godly men to wicked Atheists, that are worse then beasts,
For whereas Nebuchadnezzar went from men to beasts, they go from godly men to wicked Atheists, that Are Worse then beasts,
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yea to the company of diuels, and of all the damned spirits.
yea to the company of Devils, and of all the damned spirits.
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And whereas Nebucadnezzar had a stumpe left in the ground, which after seuen yeeres should sprout forth againe,
And whereas Nebuchadnezzar had a stump left in the ground, which After seuen Years should sprout forth again,
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and so he should returne to a better estate then he enioyed before; those that are reuolts and backsliders, haue no stumpe at all left in the ground, but are vnrecouerable:
and so he should return to a better estate then he enjoyed before; those that Are revolts and backsliders, have no stump At all left in the ground, but Are unrecoverable:
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For if we sinne willingly after we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sinne, For if we sin willingly After we have received the knowledge of the truth, there remains no more sacrifice for sin,
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but a fearefull looking for of iudgement, and of a violent fire, which shal d•uoure the aduersaries. but a fearful looking for of judgement, and of a violent fire, which shall d•uoure the Adversaries.
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Nothing doth so prouoke the vengeance of God against men, as this wretched apostasie doth.
Nothing does so provoke the vengeance of God against men, as this wretched apostasy does.
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For a man to fall from riches to pouertie, from promotion to debasement, &c. it is a matter of nothing;
For a man to fallen from riches to poverty, from promotion to debasement, etc. it is a matter of nothing;
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God loues him neuer the worse: but to fall from profession to prophanenesse; from God to the Diuell; from heauen to hell; from life to death;
God loves him never the Worse: but to fallen from profession to profaneness; from God to the devil; from heaven to hell; from life to death;
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this is a lamentable thing indeed.
this is a lamentable thing indeed.
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Dauid did not sustaine the fal of his house, but had onely some tiles, and a part of the roofe blowne off:David did not sustain the fall of his house, but had only Some tiles, and a part of the roof blown off:
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yet was that a greater losse then if he had been depriued of his kingdome:
yet was that a greater loss then if he had been deprived of his Kingdom:
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neither would that haue so rent his soule, and crusht his bones, and grownd his heart to pouder, neither would that have so rend his soul, and crushed his bones, and ground his heart to powder,
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as the committing of those offensiue euils did:
as the committing of those offensive evils did:
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nay, if he had been set vpon a steepe rocke with a milstone about his necke,
nay, if he had been Set upon a steep rock with a millstone about his neck,
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and from thence had been cast headlong into the sea, it had been but a trifle in comparison of the other.
and from thence had been cast headlong into the sea, it had been but a trifle in comparison of the other.
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Oh then how fearefull must their case be that do vtterly forsake the liuing God? If his deadnesse and hardnesse of heart,
O then how fearful must their case be that doe utterly forsake the living God? If his deadness and hardness of heart,
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and inability to do duties to God and men, were more bitter then the most violent death vnto him;
and inability to do duties to God and men, were more bitter then the most violent death unto him;
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if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come,
if I say, the very decay in grace did bring with it such torture; what must they expect either in this world, or in that which is to come,
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or both, who doe not onely part, but wholly lose that taste of good things which once they had? and doe not onely in a passion,
or both, who do not only part, but wholly loose that taste of good things which once they had? and do not only in a passion,
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as Peter did, deny Christ, but quite and cleane forsake him? Now the reasons to proue that this fall is the greatest, are these.
as Peter did, deny christ, but quite and clean forsake him? Now the Reasons to prove that this fallen is the greatest, Are these.
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1. Because the things which they lose are most precious, being spirituall things. 2. The ruine in the soule, which is the more excellent part.
1. Because the things which they loose Are most precious, being spiritual things. 2. The ruin in the soul, which is the more excellent part.
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And furthermore, the effects wil proue as much, which are, 1. Monstrous shame;
And furthermore, the effects will prove as much, which Are, 1. Monstrous shame;
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for when any one falles from profession, all the world sees hee was but an hypocrite at best:
for when any one falls from profession, all the world sees he was but an hypocrite At best:
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and then prophane persons will insult and triumph; These are your professors; these are they that will heare Sermons;
and then profane Persons will insult and triumph; These Are your professors; these Are they that will hear Sermons;
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they are as bad people as any liuing; I will trust none of them all for such a ones sake:
they Are as bad people as any living; I will trust none of them all for such a ones sake:
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and thus they purchase infamy and disgrace vnto themselues, as Achitophel and Iudas did.
and thus they purchase infamy and disgrace unto themselves, as Ahithophel and Iudas did.
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2. And not only so, but also euerlasting paines, as we see in Iudas; who did not only die a base kind of death, being his owne executioner,
2. And not only so, but also everlasting pains, as we see in Iudas; who did not only die a base kind of death, being his own executioner,
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and hauing his filthy bowels, that had been so full of couetousnesse and cruelty, gushing out:
and having his filthy bowels, that had been so full of covetousness and cruelty, gushing out:
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but also seeking to exempt himselfe from the paines and gripings of an euill conscience, hee cast himselfe into the torments of hell, which are easelesse and endlesse.
but also seeking to exempt himself from the pains and gripings of an evil conscience, he cast himself into the torments of hell, which Are easeless and endless.
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For instruction, that wee should labour to set sure in the things of God: for better is it to haue any decay, then a decay in the conscience:
For instruction, that we should labour to Set sure in the things of God: for better is it to have any decay, then a decay in the conscience:
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and to haue any losse and hurt, then those which are in the soule.
and to have any loss and hurt, then those which Are in the soul.
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Now if we would not haue a great and shamefull fall, let vs take the direction of Iude, which he giues as a preseruatiue against apostacie.
Now if we would not have a great and shameful fallen, let us take the direction of Iude, which he gives as a preservative against apostasy.
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But ye, beloued (saith hee) edifie your selues in your most holy faith. That is the first thing, that wee must still bee building vp of our selues,But you, Beloved (Says he) edify your selves in your most holy faith. That is the First thing, that we must still be building up of our selves,
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and striue to bee better and better: for we are like a boate that goes against the streame;
and strive to be better and better: for we Are like a boat that Goes against the stream;
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if wee labour not with might and maine to rowe vpward, we shal be carried violently downeward.
if we labour not with might and main to row upward, we shall be carried violently downward.
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A second thing is, that we must pray in the holie Ghost. Many will bragge that they say their praiers morning and night:
A second thing is, that we must pray in the holy Ghost. Many will brag that they say their Prayers morning and night:
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but doe they pray their praiers? A parrot may say a praier, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warranteth,
but do they pray their Prayers? A parrot may say a prayer, but Christians must pray in the holy Ghost, that is, with such petitions as the Spirit warrants,
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& with sighes & groanes which it worketh in the heart.
& with sighs & groans which it works in the heart.
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These two things whosoeuer can practise, namely, to build vp himselfe daily, and offer vp faithful prayers vnto God, he shall be sure to stand fast and firme.
These two things whosoever can practise, namely, to built up himself daily, and offer up faithful Prayers unto God, he shall be sure to stand fast and firm.
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Secondly, this is for comfort to those on whom the Lord hath bestowed his good Spirit:
Secondly, this is for Comfort to those on whom the Lord hath bestowed his good Spirit:
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for if it be the greatest fall to fall from religion, then it is the greatest rising to rise vnto grace:
for if it be the greatest fallen to fallen from Religion, then it is the greatest rising to rise unto grace:
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and if they be cursed that fal away, then blessed are those that draw neare vnto God,
and if they be cursed that fall away, then blessed Are those that draw near unto God,
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and with full purpose of heart cleaue vnto him, growing daily in humilitie, and in contempt of the world, in conscience towards God,
and with full purpose of heart cleave unto him, growing daily in humility, and in contempt of the world, in conscience towards God,
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and in care to leade a good and holie life before men. This is indeed the greatest promotion:
and in care to lead a good and holy life before men. This is indeed the greatest promotion:
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and therefore Iames saith, Let the brother that is of low degree, Iames 1.9. reioyce in that he is exalted.
and Therefore James Says, Let the brother that is of low degree, James 1.9. rejoice in that he is exalted.
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Exalted (might some say:) what exaltation is that, when they are as poore as euer they were? A maruellous great exaltation it is;
Exalted (might Some say:) what exaltation is that, when they Are as poor as ever they were? A marvelous great exaltation it is;
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for they are made Christians, and so consequently kings, both in respect of grace and glory.
for they Are made Christians, and so consequently Kings, both in respect of grace and glory.
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Caine and Nimrod, and many other reprobates, went beyond ten thousand of vs for outward things: Cain and Nimrod, and many other Reprobates, went beyond ten thousand of us for outward things:
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but al that aduancement was to their greater shame and confusion.
but all that advancement was to their greater shame and confusion.
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For earthly promotion is nothing else but an high stage, and if one be an idiote, itwere better for him to play his part on the ground:
For earthly promotion is nothing Else but an high stage, and if one be an idiot, itwere better for him to play his part on the ground:
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if those that are in eminent places haue not power to master their owne lusts and carnall affections, they are but great fooles vpon an high stage.
if those that Are in eminent places have not power to master their own Lustiest and carnal affections, they Are but great Fools upon an high stage.
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Therefore let vs seeke for spirituall things more then for earthly, and bee more thankfull and ioyfull when we find grace in our hearts,
Therefore let us seek for spiritual things more then for earthly, and be more thankful and joyful when we find grace in our hearts,
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then if we should find many mines of gold, which none could lay claime vnto but our selues.
then if we should find many mines of gold, which none could lay claim unto but our selves.
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The end of the second Sermon vpon the 6. of Luke. The end of the second Sermon upon the 6. of Luke.
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THE THIRD SERMON, VPON THE FOVRTEENTH PSALME. PSALME 14. Vers. 5. There they shall be taken with feare, because God is in the generation of the iust.
THE THIRD SERMON, UPON THE FOURTEENTH PSALM. PSALM 14. Vers. 5. There they shall be taken with Fear, Because God is in the generation of the just.
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6 You haue made a mocke of the counsell of the poore, because the Lord is his trust.6 You have made a mock of the counsel of the poor, Because the Lord is his trust.
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IN the former part of this Psalme is set downe the iust complaint of the Prophet, concerning the sinfull and corrupt nature,
IN the former part of this Psalm is Set down the just complaint of the Prophet, Concerning the sinful and corrupt nature,
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and conuersation of all vnregenerate persons;
and Conversation of all unregenerate Persons;
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where is declared their horrible impietie against God, in that they said in their hearts, there was no God:
where is declared their horrible impiety against God, in that they said in their hearts, there was no God:
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as also their bloudy crueltie against his seruants, in that they deuoured them as greedily as an hungry man doth eate bread. Both which, their impietie and crueltie, are sufficiently proued:
as also their bloody cruelty against his Servants, in that they devoured them as greedily as an hungry man does eat bred. Both which, their impiety and cruelty, Are sufficiently proved:
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first, by their abominable practise and behauiour, both in committing euill, and in omitting good, vers. 1.3.4.
First, by their abominable practice and behaviour, both in committing evil, and in omitting good, vers. 1.3.4.
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Secondly, by the testimony of the Lord, who tooke a suruey of their disposition and cariage.
Secondly, by the testimony of the Lord, who took a survey of their disposition and carriage.
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v. 2. Thirdly, by the euidence of their own consciences, Do not the workers of iniquity know, & c?
v. 2. Thirdly, by the evidence of their own Consciences, Do not the workers of iniquity know, & c?
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Now in these words the holy Ghost sheweth what will bee the end and issue of such vngodly courses,
Now in these words the holy Ghost shows what will be the end and issue of such ungodly courses,
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and what iudgement will fall vpon such irreligious and cruell persons;
and what judgement will fallen upon such irreligious and cruel Persons;
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describing it 1. First, by the manner of it [ There they shall be taken with feare ] that is, in the mids of their sinfull practises, horrible terrours shall take hold of them,
describing it 1. First, by the manner of it [ There they shall be taken with Fear ] that is, in the mids of their sinful practises, horrible terrors shall take hold of them,
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so that they shall be full of trembling and amazement. 2. Secondly, by the principall causes for which this iudgement is sent, which are two. 1. One in respect of God, viz. his fauor and loue vnto his people, which he manifesteth by being in the congregation of the righteous:
so that they shall be full of trembling and amazement. 2. Secondly, by the principal Causes for which this judgement is sent, which Are two. 1. One in respect of God, viz. his favour and love unto his people, which he manifesteth by being in the congregation of the righteous:
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that is, among all righteous persons;
that is, among all righteous Persons;
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and that not with an idle presence, but standing with them and for them, to vphold, direct,
and that not with an idle presence, but standing with them and for them, to uphold, Direct,
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and comfort them according to their need, and to confound all such as lift vp their heads against them. 2. Another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulnesse:
and Comfort them according to their need, and to confound all such as lift up their Heads against them. 2. another cause is in regard of the enemies of God and of his people, to wit, their malice and sinfulness:
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against which the holy Ghost inueigheth by way of insultation, You haue made a mocke, &c. q.d. You shall assuredly be met withall;
against which the holy Ghost inveigheth by Way of insultation, You have made a mock, etc. Q.d You shall assuredly be met withal;
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and will you know why? You haue made a mocke of the counsell of the poore: and will you know why? You have made a mock of the counsel of the poor:
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that is, at their resolute purpose to seeke God, and their constant endeauors to depend vpon him,
that is, At their resolute purpose to seek God, and their constant endeavors to depend upon him,
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as the words following seeme to imply. Because the Lord is his trust.
as the words following seem to imply. Because the Lord is his trust.
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q.d. You are so farre from taking good waies, and resting vpon the prouidence and goodnesse of God your selues, that you disgrace & despite those that will do so;Q.d You Are so Far from taking good ways, and resting upon the providence and Goodness of God your selves, that you disgrace & despite those that will do so;
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and therefore without doubt, woe and and misery shall ouertake and ouerwhelme you, when you little imagine any such matter.
and Therefore without doubt, woe and and misery shall overtake and overwhelm you, when you little imagine any such matter.
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Vers. 5. [ There they shall be taken with feare ] Wee may reade in the former part of the Psalme, how forward these men were vnto al vngodlinesse, and vnrighteousnesse;
Vers. 5. [ There they shall be taken with Fear ] we may read in the former part of the Psalm, how forward these men were unto all ungodliness, and unrighteousness;
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and now see how they are affected, and thence learne this doctrine:
and now see how they Are affected, and thence Learn this Doctrine:
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that those that are most bold to commit sinne, are most cowardly when dangers doe approch. that those that Are most bold to commit sin, Are most cowardly when dangers do approach.
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Hardinesse, and venturousnes in euill courses, hath commonly dastardlinesse attending thereupon, when any occasion of feare is offered.
Hardiness, and venturousnes in evil courses, hath commonly dastardliness attending thereupon, when any occasion of Fear is offered.
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There they shall bee taken with feare (saith the Prophet,) that is, in the very height of their impiety against the Lord,There they shall be taken with Fear (Says the Prophet,) that is, in the very height of their impiety against the Lord,
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and of their cruelty against his seruants;
and of their cruelty against his Servants;
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euen there they shall bee surprized with horrour and astonishment, albeit they in their follie say, There is no God; and therefore rush into all abominations, vtterly casting off the yoake of obedience,
even there they shall be surprised with horror and astonishment, albeit they in their folly say, There is no God; and Therefore rush into all abominations, utterly casting off the yoke of Obedience,
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and delighting in nothing more, then in deuouring Gods people:
and delighting in nothing more, then in devouring God's people:
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yet will hee make them know that there is a God in heauen, that takes notice of their workes and of their waies;
yet will he make them know that there is a God in heaven, that Takes notice of their works and of their ways;
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and if nothing else wil cause them to beleeue it, the very torments and tortures which hee suddenly and strangely inflicteth vpon their consciences, shall make them, wil they nill they, to confesse it.
and if nothing Else will cause them to believe it, the very torments and tortures which he suddenly and strangely inflicteth upon their Consciences, shall make them, will they nill they, to confess it.
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For when they presume of all manner of safety, and doe not so much as dreame of any perill that is toward,
For when they presume of all manner of safety, and do not so much as dream of any peril that is towards,
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because of the weakenesse and basenesse of their aduersaries;
Because of the weakness and baseness of their Adversaries;
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then some vnexpected euill shall ouertake them, and anguish shall come vpon them, Euen as trauel vpon awoman that is with-child;
then Some unexpected evil shall overtake them, and anguish shall come upon them, Even as travel upon awoman that is with-child;
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that is, suddenly, grieuously, and vnauoidably.
that is, suddenly, grievously, and avoidable.
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This is denounced as a part of the curse to bee executed vpon those that would not obey the lawes of God,
This is denounced as a part of the curse to be executed upon those that would not obey the laws of God,
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nor feare the glorious and fearefull name of the Lord: That he would giue them a trembling heart, and a sorrowfull minde:
nor Fear the glorious and fearful name of the Lord: That he would give them a trembling heart, and a sorrowful mind:
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that they should feare both day and night: that in the morning they should say, Would it were euening;
that they should Fear both day and night: that in the morning they should say, Would it were evening;
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and at euening, Would God it were morning. and At evening, Would God it were morning.
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Which very curse is expressed in other tearmes in the booke of Leuiticus, where the Lord threatneth those that would not bee reformed,
Which very curse is expressed in other terms in the book of Leviticus, where the Lord threatens those that would not be reformed,
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but would walke stubbornely against him, that he would send a faintnesse into their hearts, in so much that the sound of a lease shaken should chase them,
but would walk stubbornly against him, that he would send a faintness into their hearts, in so much that the found of a lease shaken should chase them,
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and they should flie as flying from a sword, though none did pursue them. This point may bee made yet more plaine by examples.and they should fly as flying from a sword, though none did pursue them. This point may be made yet more plain by Examples.
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King Ahaz was maruellous bold in his idolatrous and wicked courses, reiecting the ordinances of God, King Ahaz was marvelous bold in his idolatrous and wicked courses, rejecting the ordinances of God,
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and bringing in heathenish abominations in stead thereof, without any feare of God or of his iudgements.
and bringing in Heathenish abominations in stead thereof, without any Fear of God or of his Judgments.
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But how was hee affected when danger was neere? The Prophet Isaiah telleth vs, that when the King of Aram and the King of Israel came against him, his heart (together with the hearts of his people (that were like vnto him) was moued as the trees of the forrest are moued by the winde:
But how was he affected when danger was near? The Prophet Isaiah Telleth us, that when the King of Aram and the King of Israel Come against him, his heart (together with the hearts of his people (that were like unto him) was moved as the trees of the forest Are moved by the wind:
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That is, both he and all his souldiers were euen as Aspen leaues, or some such like, that in a great tempest of boisterous winds are maruellously tossed and shaken, the feare of their enemies that were neare at hand, did make them, hauing no faith in God, exceedingly to quake and tremble.
That is, both he and all his Soldiers were even as Aspen leaves, or Some such like, that in a great tempest of boisterous winds Are marvellously tossed and shaken, the Fear of their enemies that were near At hand, did make them, having no faith in God, exceedingly to quake and tremble.
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The like whereunto the same Prophet foretelleth concerning the vnbeleeuing Iewes, speaking of that which should bee,
The like whereunto the same Prophet foretelleth Concerning the unbelieving Iewes, speaking of that which should be,
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as if it were already done.
as if it were already done.
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The sinners in Sion were afraid, (saith he) a feare is come vpon the hypocrites. The Sinners in Sion were afraid, (Says he) a Fear is come upon the Hypocrites.
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When Gods iudgements doe flie abroad in the world, this is the vse that sinfull persons will make of them:
When God's Judgments do fly abroad in the world, this is the use that sinful Persons will make of them:
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they will vexe their hearts with hellish and desperate feares, and cry out, Who among vs shall dwell with deuouring fire, Who among vs shall dwell with euerlasting burnings? For so they conceiue of God, that hee is a consuming fire, (as indeed hee is vnto such as they are,) and that hee will not onely torment them presently, but euerlastingly.
they will vex their hearts with hellish and desperate fears, and cry out, Who among us shall dwell with devouring fire, Who among us shall dwell with everlasting burnings? For so they conceive of God, that he is a consuming fire, (as indeed he is unto such as they Are,) and that he will not only torment them presently, but everlastingly.
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We may reade of Saul, in what wofull perplexity he was when hee must part with his kingdome and his life at once.
We may read of Saul, in what woeful perplexity he was when he must part with his Kingdom and his life At once.
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In the time of his prosperity hee was a man of great courage, and too too boysterous against Dauid: yet when newes came vnto him that hee must die, the very report of it caused him straight way to fall all along vpon the earth like a beast,
In the time of his Prosperity he was a man of great courage, and too too boisterous against David: yet when news Come unto him that he must die, the very report of it caused him straight Way to fallen all along upon the earth like a beast,
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so that all that were present had much adoe to make him arise, and take a little food to refresh him.
so that all that were present had much ado to make him arise, and take a little food to refresh him.
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He was strong in body, and mighty in battell, but sinfull in heart, and therefore cowardly in heart:
He was strong in body, and mighty in battle, but sinful in heart, and Therefore cowardly in heart:
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and the like might be shewed concerning Belshazzar king of Babel, Mat. 28.4. Dan. 5. and the souldie•s that kept the sepulchre where Christ was laid,
and the like might be showed Concerning Belshazzar King of Babel, Mathew 28.4. Dan. 5. and the souldie•s that kept the Sepulchre where christ was laid,
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when the Angell appeared in glory. But let vs consider of the reasons hereof. One is, because all misery commeth vpon them vsually at vnawares:
when the Angel appeared in glory. But let us Consider of the Reasons hereof. One is, Because all misery comes upon them usually At unawares:
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For they footh vp themselues in their naughtinesse, and perswade themselues that all shall bee peace,
For they footh up themselves in their naughtiness, and persuade themselves that all shall be peace,
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though they walke on according to the stubbornnesse of their owne hearts:
though they walk on according to the stubbornness of their own hearts:
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and therefore crosses being vnexpected, doe find them vnprepared, and so cast them into greater perplexitie and anguish. and Therefore Crosses being unexpected, do find them unprepared, and so cast them into greater perplexity and anguish.
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It is said ( Psalm. 53.5.) concerning vngodly men: There they were afraid for feare, where no feare was.
It is said (Psalm. 53.5.) Concerning ungodly men: There they were afraid for Fear, where no Fear was.
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Not but there was perill, and so cause of feare, but they had no expectation therof;
Not but there was peril, and so cause of Fear, but they had no expectation thereof;
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they mistrusted nothing, but went on as boldly in sinning, as a man would doe in the workes of his calling,
they Mistrusted nothing, but went on as boldly in sinning, as a man would do in the works of his calling,
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and therefore were their hearts so distracted with feares when troubles did light vpon them,
and Therefore were their hearts so distracted with fears when Troubles did Light upon them,
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A second reason why presumptuous offenders are so tormented with horrour is, because many times the iudgements that God laieth vpon them are very grieuous:
A second reason why presumptuous offenders Are so tormented with horror is, Because many times the Judgments that God Layeth upon them Are very grievous:
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as they haue pressed downe others with heauy burthens, so the Lord pursueth them with heauy plagues.
as they have pressed down Others with heavy burdens, so the Lord pursueth them with heavy plagues.
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Those that offend only through infirmity, shal haue more milde and gentle corrections:
Those that offend only through infirmity, shall have more mild and gentle corrections:
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but as for them that transgresse with an high hand, the Lord will visit them with sharper scourges:
but as for them that transgress with an high hand, the Lord will visit them with sharper scourges:
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and as they haue bin more bitter against their neighbours, so the Lord will haue them to drinke more deepely of that cup which they prepared for others.
and as they have been more bitter against their neighbours, so the Lord will have them to drink more deeply of that cup which they prepared for Others.
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Thirdly, God in his iustice will haue his hand to bee seene against those that make warre against him, and against his people:
Thirdly, God in his Justice will have his hand to be seen against those that make war against him, and against his people:
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he will appeare in his anger against such, and that must needs bee terrible vnto them.
he will appear in his anger against such, and that must needs be terrible unto them.
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There is no blessing so small, but if it come with Gods fauour, it is made very great:
There is no blessing so small, but if it come with God's favour, it is made very great:
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neither is there any crosse so small, but if it come with Gods displeasure, it is made exceeding grieuous;
neither is there any cross so small, but if it come with God's displeasure, it is made exceeding grievous;
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and that made them so afraid, Isa. 33.14. of whom mention was made before. A fourth cause of their great terrour is, the guiltinesse of their consciences.
and that made them so afraid, Isaiah 33.14. of whom mention was made before. A fourth cause of their great terror is, the guiltiness of their Consciences.
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They haue imposed vpon them grieuous burthens, which when the world went well with them, they scarce euer felt:
They have imposed upon them grievous burdens, which when the world went well with them, they scarce ever felt:
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but in time of distresse they are made sensible thereof;
but in time of distress they Are made sensible thereof;
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and then they haue as it were a hell within them, and are continually vpon the racke.
and then they have as it were a hell within them, and Are continually upon the rack.
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But that wee may not mistake the meaning of this point, wee must vnderstand, that this faintheartednesse and cowardlinesse doth not alwaies come vpon presumptuous sinners when they behold imminent dangers:
But that we may not mistake the meaning of this point, we must understand, that this faintheartedness and cowardliness does not always come upon presumptuous Sinners when they behold imminent dangers:
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for though none of them haue true courage & fortitude, yet many of them haue a kind of desperate stoutnesse and resolution,
for though none of them have true courage & fortitude, yet many of them have a kind of desperate stoutness and resolution,
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when they doe as it were see death present before their faces:
when they do as it were see death present before their faces:
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which proceedeth from a kind of deadnesse that is vpon their hearts, and a brawninesse that hath ouergrowne their consciences to their greater condemnation.
which Proceedeth from a kind of deadness that is upon their hearts, and a brawniness that hath overgrown their Consciences to their greater condemnation.
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But when it pleaseth the Lord to waken them out of the dead slumber, and to set the worme of conscience aworke within them,
But when it Pleases the Lord to waken them out of the dead slumber, and to Set the worm of conscience awork within them,
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then this doctrine holdeth true without any exception, that the boldest sinners proues at length the basest cowards;
then this Doctrine holds true without any exception, that the Boldest Sinners Proves At length the Basest cowards;
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and they that haue bin most audacious in aduenturing vpon the most mischieuous euils, doe become of all others most timorous when Gods reuenging hand seazeth vpon them for the same.
and they that have been most audacious in adventuring upon the most mischievous evils, do become of all Others most timorous when God's revenging hand seizeth upon them for the same.
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First therfore let vs hence learne not to embolden our selues to sinne in confidence of any outward helps:
First Therefore let us hence Learn not to embolden our selves to sin in confidence of any outward helps:
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for there is nothing in the world that can procure vs safety, if we by our iniquities doe set the Lord against vs.
for there is nothing in the world that can procure us safety, if we by our iniquities do Set the Lord against us
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Yet many are so foolish that they will trust in lying vanities for their safegard and protection.
Yet many Are so foolish that they will trust in lying vanities for their safeguard and protection.
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Some will say, Tush, none of their threatnings shal fright mee:
some will say, Tush, none of their threatenings shall fright me:
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for if the worst come to the worst, I can haue twentie deuices to helpe myselfe.
for if the worst come to the worst, I can have twentie devices to help myself.
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But was not Achitophel as deep a Polititian as the best of vs? yet when Gods terrible stroke was vpon his heart, all his cunning could not keepe him from hanging himselfe.
But was not Ahithophel as deep a Politician as the best of us? yet when God's terrible stroke was upon his heart, all his cunning could not keep him from hanging himself.
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Others there are that rest vpon the multitude, and thinke themselues sufficiently sheltred from Gods plagues,
Others there Are that rest upon the multitude, and think themselves sufficiently sheltered from God's plagues,
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if they haue a great many to ioyne with them.
if they have a great many to join with them.
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Why should wee not sport and game, and take our full pleasure vpon the Sabbath? (say they:) doth not all the countrie so? If it bee so dangerous, many others shall feele the smart of it as well as we. They shall so indeed:
Why should we not sport and game, and take our full pleasure upon the Sabbath? (say they:) does not all the country so? If it be so dangerous, many Others shall feel the smart of it as well as we. They shall so indeed:
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for in the beginning of this Psalme it is said They are all corrupt, all gone out of the way, there is none that doth good, no not one:
for in the beginning of this Psalm it is said They Are all corrupt, all gone out of the Way, there is none that does good, no not one:
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so that there was as it were an vniuersall conspiracie in euill; yet it is said of them all:
so that there was as it were an universal Conspiracy in evil; yet it is said of them all:
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There were they taken with feare. And at the last day, at the beholding of the terrible signes that shall appeare,There were they taken with Fear. And At the last day, At the beholding of the terrible Signs that shall appear,
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and at the hearing of the roaring of the sea, al nations shall quake and tremble:
and At the hearing of the roaring of the sea, all Nations shall quake and tremble:
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so that the multitude of offenders doth no whit better their case, nay that rather maketh it worse:
so that the multitude of offenders does not whit better their case, nay that rather makes it Worse:
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for sometimes euen where there is no perill, the very hearing of many sending forth bitter cryes and lamentable complaints, is a sufficient terrour:
for sometime even where there is no peril, the very hearing of many sending forth bitter cries and lamentable complaints, is a sufficient terror:
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how much more then would it bee, if wee were plunged in misery with them? It is a cold comfort vnto vs to be told, You may safely go to such a towne;
how much more then would it be, if we were plunged in misery with them? It is a cold Comfort unto us to be told, You may safely go to such a town;
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for there all the houses are generally infected with the pestilence!
for there all the houses Are generally infected with the pestilence!
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and as small an encouragement is it for men to rush vpon the committing of any sinne,
and as small an encouragement is it for men to rush upon the committing of any sin,
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because all the world is addicted thereunto, and corrupted therewith. For, as the more are infected with the pestilence, the more are likely to die;
Because all the world is addicted thereunto, and corrupted therewith. For, as the more Are infected with the pestilence, the more Are likely to die;
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& those that go vnto thē are sure of more discomfort among them, and in danger to perish with them:
& those that go unto them Are sure of more discomfort among them, and in danger to perish with them:
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so by how much the number of them is greater that are tainted with grosse sinnes, the more likely to goe to hellish torments;
so by how much the number of them is greater that Are tainted with gross Sins, the more likely to go to hellish torments;
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and such as will be their companions in euil, shall certainly be partakers with them in punishment:
and such as will be their Sodales in evil, shall Certainly be partakers with them in punishment:
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and the more reprobates are in hell together, the more hideous and wofull will their state bee.
and the more Reprobates Are in hell together, the more hideous and woeful will their state be.
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Another sort there are that secure themselues with this, that they haue stomack and courage in them,
another sort there Are that secure themselves with this, that they have stomach and courage in them,
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and therefore they doubt not but they shall stand vndaunted and vnappalled in the middest of all extremities.
and Therefore they doubt not but they shall stand undaunted and unappalled in the midst of all extremities.
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But these stout-hearted champions shall finde, that their harts wil faile them, when the mouth of their conscience beginneth once to be opened against them,
But these stouthearted champions shall find, that their hearts will fail them, when the Mouth of their conscience begins once to be opened against them,
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and to lay their sinnes new and old in order before them.
and to lay their Sins new and old in order before them.
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For what saith the Prophet Zephany? Zeph. 1.14.15. In the great day of the Lords wrath, the strong man shall cry bitterly.
For what Says the Prophet Zephany? Zephaniah 1.14.15. In the great day of the lords wrath, the strong man shall cry bitterly.
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Now crying is an argument of great perplexity and anguish, and of basenesse of mind, when it proceedeth from outward causes;
Now crying is an argument of great perplexity and anguish, and of baseness of mind, when it Proceedeth from outward Causes;
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and yet the Prophet saith, that the strong men, and such as did professe fortitude, should cry, and that bitterly:
and yet the Prophet Says, that the strong men, and such as did profess fortitude, should cry, and that bitterly:
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and the more couragious they had been in sin, the more cowardly they should bee when the Lord did visit them for sinne.
and the more courageous they had been in since, the more cowardly they should be when the Lord did visit them for sin.
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Lastly, there are others that thinke to cary out their vile practises by reason of their noble parentage, their high places, the multitude of their attendants, the largenesse of their substance, &c. If they say the word, who can hinder the deed? who dare controll them or crosse them? If any thinke himselfe wronged (say they) let him take his aduantage, and seeke his remedy, &c. See the haughtinesse of flesh and blood when once it is set on horse-backe:
Lastly, there Are Others that think to carry out their vile practises by reason of their noble parentage, their high places, the multitude of their attendants, the largeness of their substance, etc. If they say the word, who can hinder the deed? who Dare control them or cross them? If any think himself wronged (say they) let him take his advantage, and seek his remedy, etc. See the haughtiness of Flesh and blood when once it is Set on horseback:
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but suppose that men dare not encounter them, doe they imagine that the Lord will be afraid of their bigge words,
but suppose that men Dare not encounter them, do they imagine that the Lord will be afraid of their big words,
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and bigge lookes? if they do, they are much deceiued. Pharaoh, Nebuchadnezzar, and Belshazzer, were as great and as proud as most of these braggers:
and big looks? if they do, they Are much deceived. Pharaoh, Nebuchadnezzar, and Belshazzar, were as great and as proud as most of these braggers:
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yet did not the Lord strike them with horrour and amazement, and make them see and know, that hee was the King of Kings,
yet did not the Lord strike them with horror and amazement, and make them see and know, that he was the King of Kings,
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and Lord of Lords? Satan hath all that worldly men can haue, and a great deale more, both of wit,
and Lord of lords? Satan hath all that worldly men can have, and a great deal more, both of wit,
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and wealth, and company, and courage, and command; and yet for all this, the very consideration of Gods indignation maketh him to tremble:
and wealth, and company, and courage, and command; and yet for all this, the very consideration of God's Indignation makes him to tremble:
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according to that of the the Apostle Iames: Iam. 2.19 Thou beleeuest that there is one God, the diuels also beleeue, and tremble.
according to that of thee the Apostle James: Iam. 2.19 Thou Believest that there is one God, the Devils also believe, and tremble.
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And how then can they thinke to escape the terrours of the Lord, who though they be great in the world,
And how then can they think to escape the terrors of the Lord, who though they be great in the world,
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yet come farre behinde the Prince of the world in greatnesse? Let experience speake in this point:
yet come Far behind the Prince of the world in greatness? Let experience speak in this point:
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when the Lord tooke away our gracious Queene, and there was likelihood either of a ciuill dissension,
when the Lord took away our gracious Queen, and there was likelihood either of a civil dissension,
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or forren inuasion, (howbeit the Lord miraculously deliuered vs from them both:) who were then least troubled with feares? those that were great in the world,
or foreign invasion, (howbeit the Lord miraculously Delivered us from them both:) who were then least troubled with fears? those that were great in the world,
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or such as were great in Gods fauour? And now that the Lord doth visit our cities,
or such as were great in God's favour? And now that the Lord does visit our cities,
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and townes and villages with the pestilence, who are they that are most couragious? surely those that truly feare the Lord:
and Towns and villages with the pestilence, who Are they that Are most courageous? surely those that truly Fear the Lord:
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they think it the safest course to exercise themselues in the workes of their callings, and not to runne hither and thither;
they think it the Safest course to exercise themselves in the works of their callings, and not to run hither and thither;
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and to come vnto the publike assemblies of the Saints, and not to neglect the feeding of their soules for feare of endangering their bodies:
and to come unto the public assemblies of the Saints, and not to neglect the feeding of their Souls for Fear of endangering their bodies:
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whereas the wealthie and great ones of the world, hide their heads in a corner, being very vnwilling to aduenture vpon any good work that either God or man calleth them vnto,
whereas the wealthy and great ones of the world, hide their Heads in a corner, being very unwilling to adventure upon any good work that either God or man calls them unto,
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if there bee but the least appearance of any perill.
if there be but the least appearance of any peril.
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Therefore (in the second place) if we would be void of those terrours that wicked men are subiect vnto,
Therefore (in the second place) if we would be void of those terrors that wicked men Are Subject unto,
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and be able with boldnes to hold vp our heads, when Gods iudgements are abroad in the world,
and be able with boldness to hold up our Heads, when God's Judgments Are abroad in the world,
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then let vs obserue these directions following.
then let us observe these directions following.
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First, let vs beware of all manner of sinnes, that no iniquitie haue entertainment with vs;
First, let us beware of all manner of Sins, that no iniquity have entertainment with us;
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and labour to bee at one with the Lord, that so our consciences may be at one with vs:
and labour to be At one with the Lord, that so our Consciences may be At one with us:
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which if wee can attaine vnto, we shall be strongly fortified against all vnnecessary feares.
which if we can attain unto, we shall be strongly fortified against all unnecessary fears.
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According to that in the Psalme: Blessed is the man that feareth the Lord, &c. He shall not be afraid of euill tidings, &c. Where the Prophet sheweth, that hee is an happie man that is truly religious,
According to that in the Psalm: Blessed is the man that fears the Lord, etc. He shall not be afraid of evil tidings, etc. Where the Prophet shows, that he is an happy man that is truly religious,
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and sheweth it forth by fearing of God, and delighting in his commandements, and by performing the duties of loue and mercy towards his brethren:
and shows it forth by fearing of God, and delighting in his Commandments, and by performing the duties of love and mercy towards his brothers:
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for as hee shall bee freed from all hurtfull euils, so shall hee bee exempted from all passionate feare thereof.
for as he shall be freed from all hurtful evils, so shall he be exempted from all passionate Fear thereof.
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Many wicked men haue not the plague in their houses, and yet are plagued with the feare of it:
Many wicked men have not the plague in their houses, and yet Are plagued with the Fear of it:
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and many godly men haue their families visited therewith, and yet are not perplexed with such terrors:
and many godly men have their families visited therewith, and yet Are not perplexed with such terrors:
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and the reason is yeelded in that place, because their harts are fixed and established, and beleeue in the Lord.
and the reason is yielded in that place, Because their hearts Are fixed and established, and believe in the Lord.
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That is the foundation whereupon they build their courage and confidence, euen the Lord himselfe, who is a sure stay to those that relie vpon him.
That is the Foundation whereupon they built their courage and confidence, even the Lord himself, who is a sure stay to those that rely upon him.
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His children know that nothing can befall them without his prouidence, & that nothing shall betide them,
His children know that nothing can befall them without his providence, & that nothing shall betide them,
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but he will support them vnder it, and make them to profit by it:
but he will support them under it, and make them to profit by it:
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and what cause then haue they to be distēpered? If therfore we desire to haue stil & quiet harts,
and what cause then have they to be distempered? If Therefore we desire to have still & quiet hearts,
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when others shal be euen at their wits end, then let vs get the brestplate of righteousnesse and innocencie:
when Others shall be even At their wits end, then let us get the breastplate of righteousness and innocence:
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for the righteous is bold as a Lion.
for the righteous is bold as a lion.
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Let vs feare sin before it be committed, and when we are tempted therunto, say with Iob: Are there not strange punishments for the workers of iniquity? Will not the Lord be angry with me if I should commit this wickednesse? will not mine owne heart be discomforted? will not my spirit be made sad within mee? how shall I bee able to looke the Lord in the face,
Let us Fear since before it be committed, and when we Are tempted thereunto, say with Job: are there not strange punishments for the workers of iniquity? Will not the Lord be angry with me if I should commit this wickedness? will not mine own heart be discomforted? will not my Spirit be made sad within me? how shall I be able to look the Lord in the face,
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if hee should lay his hand in any feareful manner vpon me or mine, when I haue so prouoked him to his face,
if he should lay his hand in any fearful manner upon me or mine, when I have so provoked him to his face,
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& c? Thus if wee could fright our hearts from offending the Maiestie of God, wee should bee as bold as Iob was when the waues of aduersity flow in vpon vs on euery side:
& c? Thus if we could fright our hearts from offending the Majesty of God, we should be as bold as Job was when the waves of adversity flow in upon us on every side:
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The Lord (saith he) hath giuen, Iob 1.21. Iob. 13.15. and the Lord hath taken, blessed be the name of the Lord. The Lord (Says he) hath given, Job 1.21. Job 13.15. and the Lord hath taken, blessed be the name of the Lord.
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And in another place, Though the Lord should kill me, yet will I trust in him.
And in Another place, Though the Lord should kill me, yet will I trust in him.
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He feared sinne which is the sting of crosses, and therefore were his crosses lesse terrible vnto him when they came:
He feared sin which is the sting of Crosses, and Therefore were his Crosses less terrible unto him when they Come:
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and so will they be vnto vs if we carefully eschew those corruptions which otherwise will enuenome and poyson them vnto vs. this is the first means to arme vs against feares, viz. to take heed of sinne before it bee committed.
and so will they be unto us if we carefully eschew those corruptions which otherwise will enuenome and poison them unto us this is the First means to arm us against fears, viz. to take heed of sin before it be committed.
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But if it be committed, the next remedie is, to stand in awe of Gods iudgements due vnto the same,
But if it be committed, the next remedy is, to stand in awe of God's Judgments due unto the same,
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and so to be led on to true repentance.
and so to be led on to true Repentance.
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The best way to escape desperate feare is, to fright our soules with an holy feare:
The best Way to escape desperate Fear is, to fright our Souls with an holy Fear:
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For if we iudge our selues, we shall not be iudged of the Lord. For if we judge our selves, we shall not be judged of the Lord.
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Excellent for this purpose, is that answere of Huldah the Prophetesse vnto good Iosiah: Because thine heart did melt (saith she) and thou hast humbled thy selfe before the Lord, 2. King. 22.19.20.
Excellent for this purpose, is that answer of Huldah the Prophetess unto good Josiah: Because thine heart did melt (Says she) and thou hast humbled thy self before the Lord, 2. King. 22.19.20.
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when thou heardest what I spake against this place, and against the inhabitants of the same, to wit, that it should bee destroyed, and accursed,;
when thou heardest what I spoke against this place, and against the inhabitants of the same, to wit, that it should be destroyed, and accursed,;
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and hast rent thy cloathes, & wept before me, I haue also heard thee saith the Lord.
and hast rend thy clothes, & wept before me, I have also herd thee Says the Lord.
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Behold therefore I will gather thee to thy fathers;
Behold Therefore I will gather thee to thy Father's;
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and thou shalt bee put in thy graue in peace, and thine eyes shall not see all the euill that I will bring vpon this place. and thou shalt be put in thy graven in peace, and thine eyes shall not see all the evil that I will bring upon this place.
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And agreeable to this, is the speech of Habakkuk: When I heard, my belly trembled, Habak. 3.16. my lips shooke at thy voice:
And agreeable to this, is the speech of Habakkuk: When I herd, my belly trembled, Habak. 3.16. my lips shook At thy voice:
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rottennesse entred into my bones, and I trembled in my selfe. rottenness entered into my bones, and I trembled in my self.
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But what benefit had he by that? That I might haue rest in the day of trouble.
But what benefit had he by that? That I might have rest in the day of trouble.
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So that wee see the best way to bee quiet and peaceable in our selues in troublesome times, is to be disquiet in our hearts for sinne before troubles do approach.
So that we see the best Way to be quiet and peaceable in our selves in troublesome times, is to be disquiet in our hearts for sin before Troubles do approach.
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A third remedy is, to feare Gods iudgements when wee behold them vpon others;
A third remedy is, to Fear God's Judgments when we behold them upon Others;
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and if wee haue been sinfull before, yet then to seeke a reconciliation with God before his displeasure arife against vs. It was the wisdome of the Gibeonites, when they saw Ierico and Ai vanquished and destroyed, not to stand it out with Ioshuah, but to make a league with him:
and if we have been sinful before, yet then to seek a reconciliation with God before his displeasure arife against us It was the Wisdom of the Gibeonites, when they saw Jericho and Ai vanquished and destroyed, not to stand it out with Joshua, but to make a league with him:
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if they could deale so prouidētly with him for their bodies, much more should wee, with the Lord for our soules.
if they could deal so providently with him for their bodies, much more should we, with the Lord for our Souls.
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When the wise captaine came vnto Elijah with his fiftie men, considering how the two former captaines had been consumed with fire from heauen, hee humbleth himselfe and saith:
When the wise captain Come unto Elijah with his fiftie men, considering how the two former Captains had been consumed with fire from heaven, he Humbleth himself and Says:
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O man of God, 2. King. 1.13 I pray thee let my life be precious in thy sight. Oh man of God, 2. King. 1.13 I pray thee let my life be precious in thy sighed.
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In like manner when we heare that the people of the land are taken away by hundreds and thousands, seeing wee are guiltie of the same sinnes that they were;
In like manner when we hear that the people of the land Are taken away by hundreds and thousands, seeing we Are guilty of the same Sins that they were;
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we should cast downe our soules before the Lord, and beseech him that our liues may bee precious in his sight,
we should cast down our Souls before the Lord, and beseech him that our lives may be precious in his sighed,
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but especially that our soules may bee spared:
but especially that our Souls may be spared:
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that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserued, and euerlastingly saued.
that though our bodies should perish, yet our transgressions being pardoned, our better part may be preserved, and everlastingly saved.
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This is the best receipt that any can take against the venome of the pestilence, that he may be sure it shall neuer hurt him.
This is the best receipt that any can take against the venom of the pestilence, that he may be sure it shall never hurt him.
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And thus much of the remedies against hurtfull feares. [ Because God is in the generation of the iust.
And thus much of the remedies against hurtful fears. [ Because God is in the generation of the just.
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] This is one reason why it must needs goe hardly with wicked men, that are deuourers and spoilers of Gods people;] This is one reason why it must needs go hardly with wicked men, that Are devourers and spoilers of God's people;
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because the Lord himselfe is among them, to take notice of all the iniuries and indignities which they sustaine,
Because the Lord himself is among them, to take notice of all the injuries and indignities which they sustain,
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and to reuenge their quarrel vpon their enemies, that are stronger then they:
and to revenge their quarrel upon their enemies, that Are Stronger then they:
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whence ariseth this point of doctrine, that the Lord is euer present with all righteous men.
whence arises this point of Doctrine, that the Lord is ever present with all righteous men.
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A good man neuer wanteth good company: A good man never Wants good company:
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for whersoeuer a Christian is, there God himselfe is with him, and in him, and round about him:
for wheresoever a Christian is, there God himself is with him, and in him, and round about him:
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so that none are so neare vnto one another, as the Lord is vnto his people.
so that none Are so near unto one Another, as the Lord is unto his people.
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Now that hee is alwaies thus present with his children, appeareth in the Reuelation. Where Christ is said to walke in the middest of the seuen golden Candlesticks:
Now that he is always thus present with his children, appears in the Revelation. Where christ is said to walk in the midst of the seuen golden Candlesticks:
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that is, of the seuen Churches: so that it is his ordinary walke to go in and out amongst his seruants.
that is, of the seuen Churches: so that it is his ordinary walk to go in and out among his Servants.
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Neither hath hee a generall care of the whole Church onely, but hee hath an eye also vnto euery particular member;
Neither hath he a general care of the Whole Church only, but he hath an eye also unto every particular member;
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as will appeare in seuerall examples.
as will appear in several Examples.
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When Iacob was all alone, trauelling towards Padan Aram, there being no towne neare, and the night drawing on, he was faine to take vp his lodging in the open field:
When Iacob was all alone, travelling towards padan Aram, there being no town near, and the night drawing on, he was feign to take up his lodging in the open field:
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but that night the Lord shewed himselfe present with Iacob, and he saw that hee had acquaintance euen in that solitarie place;
but that night the Lord showed himself present with Iacob, and he saw that he had acquaintance even in that solitary place;
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for God tooke notice of him, and renewed with him his couenant made vnto Abraham and Isaac, and made him a promise to be [ with him ] whithersoeuer he went, &c. So that that night was one of the comfortablest nights that euer Iacob had.
for God took notice of him, and renewed with him his Covenant made unto Abraham and Isaac, and made him a promise to be [ with him ] whithersoever he went, etc. So that that night was one of the comfortablest nights that ever Iacob had.
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The like we reade of Eliiah, that when hee fled from Iezabell, there was one knew him in the wildernesse,
The like we read of Elisha, that when he fled from Jezebel, there was one knew him in the Wilderness,
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and brought him his dinner, euen an Angell sent from God:
and brought him his dinner, even an Angel sent from God:
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and afterward when hee was vpon mount Horeb, the Lord tooke knowledge of him, and called him by his name. and afterwards when he was upon mount Horeb, the Lord took knowledge of him, and called him by his name.
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What doest thou here, Eliiah? What dost thou Here, Elisha?
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Yea Ionah found fauour from God, where no body else could come vnto him, euen in the bottome of the sea.
Yea Jonah found favour from God, where no body Else could come unto him, even in the bottom of the sea.
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Whence it is euident, that the Lord is euery where with his people. And that, First, by his wisedome, to giue them good direction:
Whence it is evident, that the Lord is every where with his people. And that, First, by his Wisdom, to give them good direction:
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in which regard Christ that is called a counsellour ( Isa. 9.) is said to be in the middest of the seuen golden Candlestickes, cloathed with a garment downe to the feete, as was the manner of counsellours in those times. Reuelat. 1.13. in which regard christ that is called a counselor (Isaiah 9.) is said to be in the midst of the seuen golden Candlesticks, clothed with a garment down to the feet, as was the manner of counsellors in those times. Reuelat. 1.13.
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So that he is euermore ready to resolue vs in our doubts:
So that he is evermore ready to resolve us in our doubts:
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to aduise vs in our actions and in our speeches, and to direct vs what and how to do and speake, according as occasion shall be offered.
to advise us in our actions and in our Speeches, and to Direct us what and how to do and speak, according as occasion shall be offered.
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Secondly, he is present by his power, as a gracious protector of his children, according to that of the Prophet Isaiah: When thou passest through the waters, I will be with thee,
Secondly, he is present by his power, as a gracious protector of his children, according to that of the Prophet Isaiah: When thou passest through the waters, I will be with thee,
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and through the flouds, that they doe not ouerflow thee:
and through the floods, that they do not overflow thee:
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When thou walkest through the very fire, thou shalt not bee burnt, neither shall the flame kindle vpon thee. When thou walkest through the very fire, thou shalt not be burned, neither shall the flame kindle upon thee.
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Where we may see that the Lord promiseth to be with his Church in a wonderfull manner,
Where we may see that the Lord promises to be with his Church in a wonderful manner,
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and to bee a defence and safegard vnto them in the most perillous times, euen when they should passe through fire and water.
and to be a defence and safeguard unto them in the most perilous times, even when they should pass through fire and water.
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Thirdly, he is present with his children by his Spirit as a comforter, to refresh their hearts in all extremities.
Thirdly, he is present with his children by his Spirit as a comforter, to refresh their hearts in all extremities.
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Christ foretelleth his Disciples, that in the world they should meet with many sorrowes, which should cause them to mourne, when others did reioyce;
christ foretelleth his Disciples, that in the world they should meet with many sorrows, which should cause them to mourn, when Others did rejoice;
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but withall hee promiseth to send them the comforter, euen the blessed Spirit of grace, which should minister vnto them abundance of consolation,
but withal he promises to send them the comforter, even the blessed Spirit of grace, which should minister unto them abundance of consolation,
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euen in the middest of the persecutions and sufferings, which they endured for Christ his sake.
even in the midst of the persecutions and sufferings, which they endured for christ his sake.
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And that which was promised vnto them, all the members of Christ shall feele in themselues:
And that which was promised unto them, all the members of christ shall feel in themselves:
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for God is he that comforteth the abiect, one as well as another, without exception. for God is he that comforts the abject, one as well as Another, without exception.
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By this now which hath beene spoken it may easily bee discerned how the Lord is present with his seruants, viz. by his wisdome to direct them:
By this now which hath been spoken it may Easily be discerned how the Lord is present with his Servants, viz. by his Wisdom to Direct them:
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by his power, to preserue them;
by his power, to preserve them;
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and by his Spirit, to comfort them, and that God hath been, and is thus present still, will be very euident,
and by his Spirit, to Comfort them, and that God hath been, and is thus present still, will be very evident,
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if wee consider the state of the Church what it is, what it hath been:
if we Consider the state of the Church what it is, what it hath been:
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namely, still beset with many and mighty aduersaries, that haue vsed, and doe vse, their wit,
namely, still beset with many and mighty Adversaries, that have used, and do use, their wit,
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and wealth, and power, and friends, and all meanes that possibly they can deuise, for the razing and vtter ouerthrowing of Gods people:
and wealth, and power, and Friends, and all means that possibly they can devise, for the razing and utter overthrowing of God's people:
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and yet haue neuer been able to effect and bring to passe their malicious enterprises against the same.
and yet have never been able to Effect and bring to pass their malicious enterprises against the same.
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The Church is as a weake tent in it selfe, not fortified with any wals,
The Church is as a weak tent in it self, not fortified with any walls,
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and yet those that haue laid siege against it, and sought vtterly to consume it, haue not taken away so much as one stake,
and yet those that have laid siege against it, and sought utterly to consume it, have not taken away so much as one stake,
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or broken so much as one cord thereof, as the Prophet Isaiah witnesseth: and why? because (as he saith) the mighty Lord was their defence.
or broken so much as one cord thereof, as the Prophet Isaiah Witnesseth: and why? Because (as he Says) the mighty Lord was their defence.
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Christians are euen as sheepe, very impotent and feeble for the most part, in regard of outward strength; and withall few in number:
Christians Are even as sheep, very impotent and feeble for the most part, in regard of outward strength; and withal few in number:
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and their enemies are like raging Lions, and besides for multitude very many:
and their enemies Are like raging Lions, and beside for multitude very many:
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yet the flocke of Christ still remaines, & the more the wicked rage against it, the more doth it still encrease,
yet the flock of christ still remains, & the more the wicked rage against it, the more does it still increase,
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as we haue an experiment in the Israelites vnder Pharaohs tyranie.
as we have an experiment in the Israelites under Pharaohs tyranny.
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Yea in many places where their Pastors seeke to make hauocke of them, euen there are they couragious for the truth;
Yea in many places where their Pastors seek to make havoc of them, even there Are they courageous for the truth;
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and though Christians dwel where Satans throne is and where hee seemeth to beare full sway,
and though Christians dwell where Satan throne is and where he seems to bear full sway,
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yet it may be said to them, as it was vnto the Church of Pergamus by Christ Iesus, Thou keepest my name, and hast not denied my faith.
yet it may be said to them, as it was unto the Church of Pergamos by christ Iesus, Thou Keepest my name, and hast not denied my faith.
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Yea further (which is of all other things most strange) the poore lambs of Christ are so far from being torne in pieces by those Lions, that they become Lions themselues, not for cruelty, but for courage.
Yea further (which is of all other things most strange) the poor Lambs of christ Are so Far from being torn in Pieces by those Lions, that they become Lions themselves, not for cruelty, but for courage.
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For so saith the Prophet Micah: And the remnant of Iacob shall bee among the Gentiles, in the middest •f many people, For so Says the Prophet micah: And the remnant of Iacob shall be among the Gentiles, in the midst •f many people,
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as the Lions among the beasts of the for rest and as the Lions whelpe among the flocks of sheepe. as the Lions among the beasts of thee for rest and as the Lions whelp among the flocks of sheep.
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The meaning of which place is, that some few poore Christians standing in the cause of God,
The meaning of which place is, that Some few poor Christians standing in the cause of God,
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and comming furnished with the grace and power of the holy Ghost, should be able to daunt and terrifie the hearts of many sinfull persons,
and coming furnished with the grace and power of the holy Ghost, should be able to daunt and terrify the hearts of many sinful Persons,
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and cause them euen to quake and tremble, as Paul did Felix, when hee reasoned powerfully and effectually concerning righteousnesse,
and cause them even to quake and tremble, as Paul did Felix, when he reasoned powerfully and effectually Concerning righteousness,
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and temperance, and the iudgement to come.
and temperance, and the judgement to come.
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In so much that many who are hypocrites in heart, will make a shew of religion and piety,
In so much that many who Are Hypocrites in heart, will make a show of Religion and piety,
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and seeme to conforme themselues vnto Christians whom they hate with a deadly hatred:
and seem to conform themselves unto Christians whom they hate with a deadly hatred:
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which plainly argueth that there is a kind of Maiesty of God, shining forth in the faces and in the carriage of Gods seruants, which the vilest reprobates are many times driuen to acknowledge,
which plainly argue that there is a kind of Majesty of God, shining forth in the faces and in the carriage of God's Servants, which the Vilest Reprobates Are many times driven to acknowledge,
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though full sore against their wils. This point ministreth vnto vs a double instruction. First, that wee should take part with righteous men:
though full soar against their wills. This point Ministereth unto us a double instruction. First, that we should take part with righteous men:
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for if God bee on their side, they must needs be the better side, and the stronger side;
for if God be on their side, they must needs be the better side, and the Stronger side;
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and therefore it is good wisedome to ioine with them.
and Therefore it is good Wisdom to join with them.
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It was the ouerthrow of Achitophel that he forsook King Dauid, to take part with Absolon. And it was the ruine of Abiathar and Ioab that they withdrew thēselues from Salomon, to set vp Adonijah as king ouer Israel.
It was the overthrow of Ahithophel that he forsook King David, to take part with Absalom. And it was the ruin of Abiathar and Ioab that they withdrew themselves from Solomon, to Set up Adonijah as King over Israel.
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And why sped they so ill, but because they were of a contrary side vnto God himselfe, who stood for Dauid and Salomon, and their adherents? and certainly the Lord is as strongly with his church now,
And why sped they so ill, but Because they were of a contrary side unto God himself, who stood for David and Solomon, and their adherents? and Certainly the Lord is as strongly with his Church now,
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as he was with Dauid and Salomon then;
as he was with David and Solomon then;
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and therefore it must needs be very dangerous for any to separate themselues from his chosen:
and Therefore it must needs be very dangerous for any to separate themselves from his chosen:
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in which regard let vs be careful euermore to cleaue vnto them, and to take part with them.
in which regard let us be careful evermore to cleave unto them, and to take part with them.
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Oh, but they haue many enemies that seeke to vndermine them, and therefore it is not safe ioyning with them!
O, but they have many enemies that seek to undermine them, and Therefore it is not safe joining with them!
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Feare not their aduersaries, though they be ten thousand to one: for God is their buckler, and the lifter vp of their heads:
fear not their Adversaries, though they be ten thousand to one: for God is their buckler, and the lifter up of their Heads:
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he will smite all their enemies vpon the cheeke bone, and dash out their teeth, that seeke to draw blood from his seruants.
he will smite all their enemies upon the cheek bone, and dash out their teeth, that seek to draw blood from his Servants.
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All that hate Sion shall perish euen as the grasse that groweth vpō the house top;
All that hate Sion shall perish even as the grass that grows upon the house top;
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which though it make a bragging shew for a time, yet suddenly withereth and commeth to nothing.
which though it make a bragging show for a time, yet suddenly withereth and comes to nothing.
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They that seek to root out the Israell of God, doe, as it were, set their naked shoulder, to remoue an huge rock that will fall vpon them,
They that seek to root out the Israel of God, do, as it were, Set their naked shoulder, to remove an huge rock that will fallen upon them,
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and grinde them to powder, be they neuer so many: and therefore wee haue litle reason to be afraid of them.
and grind them to powder, be they never so many: and Therefore we have little reason to be afraid of them.
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Another instruction hence to be learned, is, that seeing God is in the generation of the righteous,
another instruction hence to be learned, is, that seeing God is in the generation of the righteous,
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therfore we should frequent their society, and resort vnto the assemblies of the Saints:
Therefore we should frequent their society, and resort unto the assemblies of the Saints:
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for if the Lord be present with euery one of his, by his speciall prouidence and by his grace,
for if the Lord be present with every one of his, by his special providence and by his grace,
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then is he much more forcibly and effectually present with a muItitude of them, that do worship him in sincerity,
then is he much more forcibly and effectually present with a muItitude of them, that do worship him in sincerity,
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and fill the heauens with zealous prayers, and strong cryes.
and fill the heavens with zealous Prayers, and strong cries.
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Many are desirous to go to the Court, in hope (though they be not certaine) to see the King only,
Many Are desirous to go to the Court, in hope (though they be not certain) to see the King only,
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albeit he doe not looke vpon them, or speake to them, or they to him:
albeit he do not look upon them, or speak to them, or they to him:
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how much more desirous should we be to come vnto publike Christian meetings, where wee shall bee sure to see the King of Kings in his glory,
how much more desirous should we be to come unto public Christian meetings, where we shall be sure to see the King of Kings in his glory,
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and to haue him to take notice of vs, to speake vnto vs, to grant vs free liberty to put vp our suites vnto him,
and to have him to take notice of us, to speak unto us, to grant us free liberty to put up our suits unto him,
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and to estate vs in all the good things, which his sonne Christ hath purchased for vs by his precious blood?
and to estate us in all the good things, which his son christ hath purchased for us by his precious blood?
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Are our hearts frozen in the dregs of our iniquities, and so hardened that wee cannot mourne for the same? let vs repaire vnto holy assemblies,
are our hearts frozen in the dregs of our iniquities, and so hardened that we cannot mourn for the same? let us repair unto holy assemblies,
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and there wee shall meet with the weapons of God that will pierce and wound our hearts,
and there we shall meet with the weapons of God that will pierce and wound our hearts,
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and cause them to be dissolued into teares:
and cause them to be dissolved into tears:
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there shal we feele the vertue of the spirit, effectually working vpon vs, so that we shall be constrained to say of those that deliuer the message of Christ vnto vs, that God is in them indeed.
there shall we feel the virtue of the Spirit, effectually working upon us, so that we shall be constrained to say of those that deliver the message of christ unto us, that God is in them indeed.
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Doe wee want faith in Gods prouidence and promises? Do wee want power and strength against our corruptions? In a word, doe wee want any grace of God,
Do we want faith in God's providence and promises? Do we want power and strength against our corruptions? In a word, do we want any grace of God,
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or any blessing of God? let vs haue recourse vnto the congregations of the Saints,
or any blessing of God? let us have recourse unto the congregations of the Saints,
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and there we shal meet the Lord himselfe, who will bee ready to supply our necessities whatsoeuer they bee,
and there we shall meet the Lord himself, who will be ready to supply our necessities whatsoever they be,
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and to grant vs aboue that that wee can aske or thinke.
and to grant us above that that we can ask or think.
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And as for our owne priuate cases, so for the publike state of the Church & Commonwealth;
And as for our own private cases, so for the public state of the Church & Commonwealth;
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if we would haue the pestilence or famine, or any other iudgement remoued, the way to procure this is, to repaire thither, where wee shall meet with many of the faithfull, that will bee readie to ioyne with vs in prayer,
if we would have the pestilence or famine, or any other judgement removed, the Way to procure this is, to repair thither, where we shall meet with many of the faithful, that will be ready to join with us in prayer,
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and to wrestle with the Lord by feruent and earnest supplications for the remouing of his deserued strokes.
and to wrestle with the Lord by fervent and earnest supplications for the removing of his deserved Strokes.
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And this should much eucourage vs, & adde life vnto our praiers, as often as we haue occasion to aske any thing in publike, that God will vouchsafe vnto vs his gratious presence,
And this should much eucourage us, & add life unto our Prayers, as often as we have occasion to ask any thing in public, that God will vouchsafe unto us his gracious presence,
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and they shew by good effects that he is in the generation of the righteous.
and they show by good effects that he is in the generation of the righteous.
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Vers. 6. Ye haue made a mocke of the counsell of the poore ] In that the holy Prophet doth lay this vnto wicked mens charge,
Vers. 6. You have made a mock of the counsel of the poor ] In that the holy Prophet does lay this unto wicked men's charge,
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as a hainous crime, and as the cause of his strokes that were to bee inflicted vpon them, this doctrine offereth it selfe for our learning, that
as a heinous crime, and as the cause of his Strokes that were to be inflicted upon them, this Doctrine Offereth it self for our learning, that
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Iesting and scoffing at Gods children, is a grieuous kinde of persecution, and such as the Lord take speciall notice of.
Jesting and scoffing At God's children, is a grievous kind of persecution, and such as the Lord take special notice of.
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In which regard the Apostle, Heb. 11.36. speaking of the wonderfull great trials which sundry of the Saints did by faith vndergoe, reckoneth vp this as none of the least of them, that they had been tried by mockings.
In which regard the Apostle, Hebrew 11.36. speaking of the wonderful great trials which sundry of the Saints did by faith undergo, Reckoneth up this as none of the least of them, that they had been tried by mockings.
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In like sort when the holy Ghost yeeldeth a reason of the vtter ouerthrow of the kingdome of Iudah,
In like sort when the holy Ghost yields a reason of the utter overthrow of the Kingdom of Iudah,
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and of their long and wofull captiuity, he setteth downe this to bee one of the principall causes thereof, viz. That they mocked the messengers of God,
and of their long and woeful captivity, he sets down this to be one of the principal Causes thereof, viz. That they mocked the messengers of God,
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and despised his words, and misused his Prophets, vntill the wrath of the Lord arose against his people,
and despised his words, and misused his prophets, until the wrath of the Lord arose against his people,
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and till there was no remedy. and till there was no remedy.
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This kind of persecution Ismael vsed against Isaac (as the Apostle witnesseth) for which hee was cast out of the Church of God.
This kind of persecution Ishmael used against Isaac (as the Apostle Witnesseth) for which he was cast out of the Church of God.
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And this was one of the meritorious sufferings of our Lord Iesus Christ, that they spit vpon him, And this was one of the meritorious sufferings of our Lord Iesus christ, that they spit upon him,
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and nodded their heads at him, and vsed taunting and disgracefull speeches vnto him, and put as it were a fooles coate vpon him to disguise him,
and nodded their Heads At him, and used taunting and disgraceful Speeches unto him, and put as it were a Fools coat upon him to disguise him,
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and called him in mockage, the King of the Iewes, &c. This I say was not the least part of his bitter passion, through which he purchased eternall saluation for all his elect,
and called him in mockage, the King of the Iewes, etc. This I say was not the least part of his bitter passion, through which he purchased Eternal salvation for all his elect,
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namely, that hee endured much contempt and reproch both in the course of his life, and at the time of his death.
namely, that he endured much contempt and reproach both in the course of his life, and At the time of his death.
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Now the reason why Satan maketh choice of this weapon aboue others, therewith to fight against Gods seruants, is
Now the reason why Satan makes choice of this weapon above Others, therewith to fight against God's Servants, is
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First, because mans nature is subiect greatly to abhorre contempt, and therefore cannot easily endure to bee vilified and disgraced by scoffing and reproachfull speeches and gestures.
First, Because men nature is Subject greatly to abhor contempt, and Therefore cannot Easily endure to be vilified and disgraced by scoffing and reproachful Speeches and gestures.
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Secondly, the diuell knoweth that hee can get many souldiers to be employed this way.
Secondly, the Devil Knoweth that he can get many Soldiers to be employed this Way.
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Euery limme of his cannot imprison, nor spoile Christians of their goods, or of their liues:
Every limb of his cannot imprison, nor spoil Christians of their goods, or of their lives:
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but there are few or none but they can frame scoffes and iests against the members of Christ Iesus.
but there Are few or none but they can frame scoffs and jests against the members of christ Iesus.
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Euery boy can quickly grow skilfull at this, as we see in Ismael, and in the two and fortie children that were torne in peeces of two beares for their mocking of the Prophet Elisha: the very scumme of the people, the vagabonds and rogues that run vp and downe the country can doe their master the diuel good seruice this way:
Every boy can quickly grow skilful At this, as we see in Ishmael, and in the two and fortie children that were torn in Pieces of two bears for their mocking of the Prophet Elisha: the very scum of the people, the vagabonds and rogues that run up and down the country can do their master the Devil good service this Way:
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those that were the children of fooles, and the children of villaines, (as Iob speaketh) who were more vile then the earth it selfe, could make Iob their song and their talke:
those that were the children of Fools, and the children of villains, (as Job speaks) who were more vile then the earth it self, could make Job their song and their talk:
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and in like sort did the drunkards and pot companions deale with Dauid; and the theefe vpon the crosse with our Sauiour, euen at that time when the fierce wrath of God was manifested vpon his body hanging on the crosse, and in like sort did the drunkards and pot Sodales deal with David; and the thief upon the cross with our Saviour, even At that time when the fierce wrath of God was manifested upon his body hanging on the cross,
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for that hee had been a notorious and hainous malefactor.
for that he had been a notorious and heinous Malefactor.
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First, this doctrine must teach vs to beware of deriding and taunting at good men for taking of good waies,
First, this Doctrine must teach us to beware of deriding and taunting At good men for taking of good ways,
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lest by so doing we become persecutors, and bee proceeded against as enemies vnto God and his people.
lest by so doing we become persecutors, and be proceeded against as enemies unto God and his people.
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It is not so safe for vs, as many take it to be, to exercise our selues in such kind of scoffing:
It is not so safe for us, as many take it to be, to exercise our selves in such kind of scoffing:
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he is commonly held to be a sillie fellow, that cannot gird at a Minister, and at such as vsually resort vnto Sermons.
he is commonly held to be a silly fellow, that cannot gird At a Minister, and At such as usually resort unto Sermons.
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But let vs take heed of such nipping and biting speeches as tend to the defaming of any of Gods seruants or seruices;
But let us take heed of such nipping and biting Speeches as tend to the defaming of any of God's Servants or services;
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lest we be cast out from hauing any communion and fellowship with God, as scoffing Ismael was,
lest we be cast out from having any communion and fellowship with God, as scoffing Ishmael was,
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and be exposed to such plagues and punishments as the wicked Iewes were, who mocked the messengers of God,
and be exposed to such plagues and punishments as the wicked Iewes were, who mocked the messengers of God,
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and reuiled our blessed Sauiour in such an opprobrious and disgracefull manner, as the Scriptures doe record.
and reviled our blessed Saviour in such an opprobrious and disgraceful manner, as the Scriptures do record.
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Secondly, for as much as contemptuous and reprochfull scoffes and girds are such weapons as Satan putteth into the hands of his instruments, let vs prepare for them,
Secondly, for as much as contemptuous and reproachful scoffs and girds Are such weapons as Satan putteth into the hands of his Instruments, let us prepare for them,
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and arme our selues against them. Christs Disciples must not looke to be aboue their Master:
and arm our selves against them. Christ Disciples must not look to be above their Master:
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if wicked sinners reuiled and derided him, wee must not imagine to escape their virulent and venemous tongues:
if wicked Sinners reviled and derided him, we must not imagine to escape their virulent and venomous tongues:
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and therefore the Apostle exhorteth vs, that seeing he hath borne our reproch, wee should beare his,
and Therefore the Apostle exhorteth us, that seeing he hath born our reproach, we should bear his,
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and for the ioy that is laid before vs, endure the crosse, and despise the shame,
and for the joy that is laid before us, endure the cross, and despise the shame,
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and so at length wee shall receiue the crowne of glory, which is prepared for all those that in patience doe waite for his glorious appearing.
and so At length we shall receive the crown of glory, which is prepared for all those that in patience do wait for his glorious appearing.
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Now that wee may bee better inabled to beare these taunts and reproches, let vs take this direction following.
Now that we may be better enabled to bear these taunts and Reproaches, let us take this direction following.
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1. First, labour against that inbred pride that is naturally in euery one of our hearts, which maketh vs vtterly vnable to vndergoe disgrace:
1. First, labour against that inbred pride that is naturally in every one of our hearts, which makes us utterly unable to undergo disgrace:
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therfore was it, that though many of the chiefe rulers of the Iewes beleeued in Christ,
Therefore was it, that though many of the chief Rulers of the Iewes believed in christ,
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yet they durst not confesse him, because of the Pharisies, who would haue excommunicated them, and disgraced them to the vttermost:
yet they durst not confess him, Because of the Pharisees, who would have excommunicated them, and disgraced them to the uttermost:
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and the reason is rendred in that place, viz. That they loued the praise of men, Ioh. 12.43. more then the praise of God:
and the reason is rendered in that place, viz. That they loved the praise of men, John 12.43. more then the praise of God:
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they stood vpon their carnall credit and reputation among their neighbors and countrimen, more then vpon that true credit and estimation which they might haue had with the Lord and his children;
they stood upon their carnal credit and reputation among their neighbours and countrymen, more then upon that true credit and estimation which they might have had with the Lord and his children;
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and therefore was it that they were so loth to expose themselues for Christ his sake vnto the shame of the world whereas if they had had humble and lowly hearts, they would haue denied themselues in their estimation among men,
and Therefore was it that they were so loath to expose themselves for christ his sake unto the shame of the world whereas if they had had humble and lowly hearts, they would have denied themselves in their estimation among men,
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and haue taken vp the reproach of Christ as an honourable crowne:
and have taken up the reproach of christ as an honourable crown:
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let this therefore bee our first worke to labour against the hautinesse of our fleshly hearts.
let this Therefore be our First work to labour against the haughtiness of our fleshly hearts.
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Secondly, to the intent that wee may more patiently endure to be vilified and disgraced, let vs consider what manner of men scoffers bee, viz. the most abiect, vile,
Secondly, to the intent that we may more patiently endure to be vilified and disgraced, let us Consider what manner of men scoffers be, viz. the most abject, vile,
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and contemptible persons that are, as we may see in those before mentioned, who in this sort pursued Iob and Dauid, and our blessed Sauiour.
and contemptible Persons that Are, as we may see in those before mentioned, who in this sort pursued Job and David, and our blessed Saviour.
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Oh but (will some say) they are men of great wealth, of great place, of great parentage, of great wit and learning, that do mocke vs,
O but (will Some say) they Are men of great wealth, of great place, of great parentage, of great wit and learning, that do mock us,
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and gird at vs for our religion, and for our profession.
and gird At us for our Religion, and for our profession.
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Grant that they be great men in all the former respects, yet if they bee wicked and vngodly, the holy Ghost accounteth them vile and contemptible men:
Grant that they be great men in all the former respects, yet if they be wicked and ungodly, the holy Ghost accounteth them vile and contemptible men:
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and so should wee esteeme of them, though they be as mighty as Zenacherib was;
and so should we esteem of them, though they be as mighty as Sennacherib was;
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for when he sent a disdainfull and scornefull message vnto Hezekiah, and the rest of Gods people, hee was indeed ignominious,
for when he sent a disdainful and scornful message unto Hezekiah, and the rest of God's people, he was indeed ignominious,
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because he was impious and blasphemous:
Because he was impious and blasphemous:
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he was vile in Gods sight, and hee made him appeare vile both before men and Angels, according to that of Isaiah, The virgin daughter of Sion hath despised thee and laughed thee to scorne.
he was vile in God's sighed, and he made him appear vile both before men and Angels, according to that of Isaiah, The Virgae daughter of Sion hath despised thee and laughed thee to scorn.
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Thirdly, let vs consider, as what they are for the present, so what they shall be hereafter:
Thirdly, let us Consider, as what they Are for the present, so what they shall be hereafter:
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and that the same Prophet Isaiah sheweth, saying, Feare yee not for the reproch of men, Isa. 517.8. neither he yee afraid of their rebukes.
and that the same Prophet Isaiah shows, saying, fear ye not for the reproach of men, Isaiah 517.8. neither he ye afraid of their rebukes.
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For the moath shall eate them vp like a garment, and the worme shall eate them like wood. For the moath shall eat them up like a garment, and the worm shall eat them like wood.
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But (wil some man say) what great matter is this? shall not the wormes consume the good as wel as the bad? Yes surely, that cannot bee denied:
But (will Some man say) what great matter is this? shall not the worms consume the good as well as the bad? Yes surely, that cannot be denied:
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and yet there is an euident difference betweene the wicked and the godly, euen in this respect:
and yet there is an evident difference between the wicked and the godly, even in this respect:
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for though righteous mens bodies become wormes meate, yet it is not in any displeasure from the Lord,
for though righteous men's bodies become worms meat, yet it is not in any displeasure from the Lord,
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nor for any hurt vnto them, for they are still pretious in his eyes, as their soules are, which euen then enioy celestiall happinesse;
nor for any hurt unto them, for they Are still precious in his eyes, as their Souls Are, which even then enjoy celestial happiness;
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and besides euen those bodies of theirs shall be restored, and bee made euerlastingly glorious together with their soules:
and beside even those bodies of theirs shall be restored, and be made everlastingly glorious together with their Souls:
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all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God:
all which things Are Far otherwise with such sinful Persons as delight themselves in scoffing and deriding of the Saints of God:
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their bodies are at best when they are deuoured by wormes:
their bodies Are At best when they Are devoured by worms:
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they can neuer expect better, but that which is farre worse shall surely come vnto them.
they can never expect better, but that which is Far Worse shall surely come unto them.
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Fourthly, that we may be inabled in conscience to swallow vp such reproaches as are cast vpon vs, let vs seriously meditate on the reward which is promised vnto them that can so doe.
Fourthly, that we may be enabled in conscience to swallow up such Reproaches as Are cast upon us, let us seriously meditate on the reward which is promised unto them that can so do.
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Blessed are you (saith our Sauiour) when men reuile you, and persecute you, and speake all manner of euill against you for my names sake falsely. Blessed Are you (Says our Saviour) when men revile you, and persecute you, and speak all manner of evil against you for my names sake falsely.
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Reioyce and bee glad, for great is your reward in heauen. Rejoice and be glad, for great is your reward in heaven.
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And againe, the Apostle Peter saith, If yee bee railed vpon for the name of Christ, blessed are ye;
And again, the Apostle Peter Says, If ye be railed upon for the name of christ, blessed Are you;
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for the spirit of glory, and of God resteth vpon you. for the Spirit of glory, and of God rests upon you.
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This made Moses to esteeme the rebuke of Christ greater riches then the treasures of Egypt:
This made Moses to esteem the rebuke of christ greater riches then the treasures of Egypt:
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for (saith the holy Ghost) hee had respect vnto the recompence of the reward. for (Says the holy Ghost) he had respect unto the recompense of the reward.
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Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers, let vs animate our selues vnto patience with these or the like considerations; Therefore when we find our hearts beginning to be dismayed At the bitter taunts and jests of profane scoffers, let us animate our selves unto patience with these or the like considerations;
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why should I bee discouraged at these things? sinfull men seeke to vilifie and disgrace mee;
why should I be discouraged At these things? sinful men seek to vilify and disgrace me;
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but doth God thinke euer the worse of me? I am base and contemptible in their eyes,
but does God think ever the Worse of me? I am base and contemptible in their eyes,
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but doe the Angels of God, or any of his Saints, conceiue any whit more hardly of mee in that regard? Nay, doth not the Lord himselfe,
but do the Angels of God, or any of his Saints, conceive any whit more hardly of me in that regard? Nay, does not the Lord himself,
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and such as haue his image most liuely shining forth in them, esteeme me so much more honourable, by how much they labour to make me more vile and abiect in regard of my well doing? Why then should I faint vnder the burthen of reproch, wherewith they doe still load me? especially seeing that this momentanie disgrace which I sustain for Christ his cause, shall bring vnto me an eternal and inualuable weight of glory.
and such as have his image most lively shining forth in them, esteem me so much more honourable, by how much they labour to make me more vile and abject in regard of my well doing? Why then should I faint under the burden of reproach, wherewith they do still load me? especially seeing that this momentary disgrace which I sustain for christ his cause, shall bring unto me an Eternal and invaluable weight of glory.
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Of the poore ] From which words note this Doctrine, that the estate of Gods people is commonly a poore and afflicted estate. Of the poor ] From which words note this Doctrine, that the estate of God's people is commonly a poor and afflicted estate.
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Therefore in the originall the word [ poore ] is not vsed in the Plurall number,
Therefore in the original the word [ poor ] is not used in the Plural number,
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but in the Singular, and carries this sense [ ye haue made a mocke of the counsell of that poore one ] implying thereby, what is the common case of al,
but in the Singular, and carries this sense [ you have made a mock of the counsel of that poor one ] implying thereby, what is the Common case of all,
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namely, to bee full of calamities and distresses, through many tribulations to enter into the kingdome of God, Act. 14.22. Rom. 8. and to be conformable vnto their head Christ in afflictions and sufferings.
namely, to be full of calamities and Distresses, through many tribulations to enter into the Kingdom of God, Act. 14.22. Rom. 8. and to be conformable unto their head christ in afflictions and sufferings.
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And this the Lord in his wise prouidence will haue to be so for these reasons:
And this the Lord in his wise providence will have to be so for these Reasons:
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First, that thereby the flesh might bee discountenanced, and haue no cause to reioyce before him.
First, that thereby the Flesh might be discountenanced, and have no cause to rejoice before him.
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Secondly, that men might embrace religion for it selfe, and in conscience vnto God, not in any outward respects. Secondly, that men might embrace Religion for it self, and in conscience unto God, not in any outward respects.
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Whereas if most of those that are Christians, were of great place, many would make a shew of being religious, that they might thereby grow to aduancement in the world,
Whereas if most of those that Are Christians, were of great place, many would make a show of being religious, that they might thereby grow to advancement in the world,
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and so seeke earthly things in spirituall exercises.
and so seek earthly things in spiritual exercises.
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Thirdly, that his children might grow in nearer acquaintance with him, who otherwise would be strangers vnto their owne father:
Thirdly, that his children might grow in nearer acquaintance with him, who otherwise would be Strangers unto their own father:
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In their affliction (saith God.) they will seeke me diligently. Before that time they would rather sue vnto any then vnto the Lord: In their affliction (Says God.) they will seek me diligently. Before that time they would rather sue unto any then unto the Lord:
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therefore was hee driuen to break them with one breaking vpon another, that so hauing no other refuge to betake themselues vnto, they might haue recourse vnto him.
Therefore was he driven to break them with one breaking upon Another, that so having no other refuge to betake themselves unto, they might have recourse unto him.
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This is cleare in the example of Manasse, who being in bonds and in irons, humbled his soule before the Lord,
This is clear in the Exampl of Manasseh, who being in bonds and in irons, humbled his soul before the Lord,
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and praied vnto him for fauour, and mercy, and found it at his hands:
and prayed unto him for favour, and mercy, and found it At his hands:
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whereas before such time as hee was pressed downe with grieuous misery, hee obstinately refused to hearken vnto the Lord,
whereas before such time as he was pressed down with grievous misery, he obstinately refused to harken unto the Lord,
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and to his messengers, and was so far from calling vpon his name, that hee dishonoured it by al manner of abominations, which he committed with an high hand, euen to anger the Lord.
and to his messengers, and was so Far from calling upon his name, that he dishonoured it by all manner of abominations, which he committed with an high hand, even to anger the Lord.
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Fourthly, God would haue his people often to taste of aduersities, & troubles, that so they might learne to trust in him,
Fourthly, God would have his people often to taste of adversities, & Troubles, that so they might Learn to trust in him,
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whereas otherwise they would make the arme of flesh to bee their stay and confidence.
whereas otherwise they would make the arm of Flesh to be their stay and confidence.
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This the Lord himselfe auoucheth in the prophecie of Zephanie, saying, I will leaue in the middest of thee an humble,
This the Lord himself avoucheth in the prophecy of Zephaniah, saying, I will leave in the midst of thee an humble,
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and poore people, and they shall trust in the name of the Lord. and poor people, and they shall trust in the name of the Lord.
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This point maketh for the confutation of an errour which withholdeth diuers from the profession of the Gospell:
This point makes for the confutation of an error which withholdeth diverse from the profession of the Gospel:
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Is this the word of God? is this your holy ministery (say they) and are these your good men that doe embrace the same? a companie of simple base fellowes, of poore Artificers,
Is this the word of God? is this your holy Ministry (say they) and Are these your good men that do embrace the same? a company of simple base Fellows, of poor Artificers,
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and the like? who can imagine this to bee the truth, which such kinde of men as these doe giue credence vnto? How many Gentlemen,
and the like? who can imagine this to be the truth, which such kind of men as these do give credence unto? How many Gentlemen,
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or Noblemen, or men of learning and policie are of their minds? and for those that are, haue they not manifold afflictions in their hearts,
or Noblemen, or men of learning and policy Are of their minds? and for those that Are, have they not manifold afflictions in their hearts,
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or vpon their bodies and estates? This is iust the cauill of the Pharisies against the doctrine of our Sauiour:
or upon their bodies and estates? This is just the cavil of the Pharisees against the Doctrine of our Saviour:
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Neuer spake man like this man (say the officers that were sent to take him, but did not:) Then answered the Pharisies, Are yee also deceiued? Doth any of the Rulers, Never spoke man like this man (say the Officers that were sent to take him, but did not:) Then answered the Pharisees, are ye also deceived? Does any of the Rulers,
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or of the Pharisies beleeue in him? but this people which know not the law, are accursed. or of the Pharisees believe in him? but this people which know not the law, Are accursed.
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Therfore let not vs bee deceiued by such vaine words of men, that iudge not righteous iudgement,
Therefore let not us be deceived by such vain words of men, that judge not righteous judgement,
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but according as their owne fleshly wisedome directeth them, but let vs rather build vpon the words of him that is the true witnesse, who as he receiued a commission to preach vnto the poore, so hee did accordingly performe it,
but according as their own fleshly Wisdom directeth them, but let us rather built upon the words of him that is the true witness, who as he received a commission to preach unto the poor, so he did accordingly perform it,
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and found good successe thereupon, and therefore biddeth Iohns disciples to tell him, that the poore receiued the Gospell.
and found good success thereupon, and Therefore bids Iohns Disciples to tell him, that the poor received the Gospel.
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They were the profitable and fruitful hearers of Christ, who by reason of some outward calamities and distresses or other, were humbled and abased in their owne eyes,
They were the profitable and fruitful hearers of christ, who by reason of Some outward calamities and Distresses or other, were humbled and abased in their own eyes,
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and had the pride and stubbornnesse of the flesh somewhat mastered and taken downe.
and had the pride and stubbornness of the Flesh somewhat mastered and taken down.
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Secondly, here is matter of reioycing for Gods seruants, that are in pouerty and distresse any manner of way:
Secondly, Here is matter of rejoicing for God's Servants, that Are in poverty and distress any manner of Way:
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it is the common condition of the members of Christ, and therefore they must not from thence draw any hard conclusions against themselues.
it is the Common condition of the members of christ, and Therefore they must not from thence draw any hard conclusions against themselves.
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It is the very high way vnto heauen, which hath beene troden by Christ and all his Saints, to passe through manifold troubles and grieuances, manifold straits and extremities,
It is the very high Way unto heaven, which hath been trodden by christ and all his Saints, to pass through manifold Troubles and grievances, manifold straits and extremities,
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and at length to attaine vnto that rest which is prepared for vs in the kingdome of God.
and At length to attain unto that rest which is prepared for us in the Kingdom of God.
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If any by reason of their necessities and miseries had euer missed of the crowne of life, wee had some cause to feare our selues in that regard: If any by reason of their necessities and misery's had ever missed of the crown of life, we had Some cause to Fear our selves in that regard:
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but sithence none euer did so, but rather haue reaped benefit by their afflictions, then taken any hurt thereby, wee should be of good comfort;
but since none ever did so, but rather have reaped benefit by their afflictions, then taken any hurt thereby, we should be of good Comfort;
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and be so farre from fainting in our trials, that wee should reioyce in the same, making full account, that then Gods owne hand will most manifestly appeare for our preseruation,
and be so Far from fainting in our trials, that we should rejoice in the same, making full account, that then God's own hand will most manifestly appear for our preservation,
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and consolation, when humane helpes doe most of all faile vs:
and consolation, when humane helps do most of all fail us:
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neither indeed could it bee so clearely discerned that hee is the vpholder of his Church,
neither indeed could it be so clearly discerned that he is the upholder of his Church,
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if it had wealth, and power, and outward props and pillars to beare vp the same.
if it had wealth, and power, and outward props and pillars to bear up the same.
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Yee haue made a mocke of the counsell of the poore: and why? because the Lord is his trust: Ye have made a mock of the counsel of the poor: and why? Because the Lord is his trust:
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This is the very true cause, whatsoeuer other pretences there be.
This is the very true cause, whatsoever other pretences there be.
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Whence obserue this Doctrine, that true godlinesse is that which breeds the quarrell betweene Gods children and the wicked.
Whence observe this Doctrine, that true godliness is that which breeds the quarrel between God's children and the wicked.
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Vngodly men may say what they list, as namely, that they hate and dislike them for that they are proud and sawcie in medling with their betters:
Ungodly men may say what they list, as namely, that they hate and dislike them for that they Are proud and saucy in meddling with their betters:
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for that they are so scornfull & disdainful towards their neighbours: for that they are malecontent, and turbulent, and I know not what:
for that they Are so scornful & disdainful towards their neighbours: for that they Are malcontent, and turbulent, and I know not what:
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but the true reason is yeelded by the Lord in this place, to wit, because they make him their stay and their confidence,
but the true reason is yielded by the Lord in this place, to wit, Because they make him their stay and their confidence,
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and will not depend vpon lying vanities, as the men of the world doe.
and will not depend upon lying vanities, as the men of the world do.
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And the like reason is giuen by the Apostle Peter, who speaking of vnregenerate men, saith, that it seemeth strange to them, 1. Pet. 4.4. that the godly runne not with them to the same excesse of riot:
And the like reason is given by the Apostle Peter, who speaking of unregenerate men, Says, that it seems strange to them, 1. Pet. 4.4. that the godly run not with them to the same excess of riot:
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and therefore (saith hee) speake they euill of you.
and Therefore (Says he) speak they evil of you.
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The cause why they traduce and defame them, is not because they are euill, but because they will not be as bad as themselues:
The cause why they traduce and defame them, is not Because they Are evil, but Because they will not be as bad as themselves:
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not because they haue committed great faults, but because they will not commit them.
not Because they have committed great Faults, but Because they will not commit them.
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And this wee may obserue in our owne experience, that the most holy exercises are most offensiue vnto carnall persons:
And this we may observe in our own experience, that the most holy exercises Are most offensive unto carnal Persons:
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and that they exclaime against many things, as if they were hainous crimes, which God hath commanded as necessarie duties:
and that they exclaim against many things, as if they were heinous crimes, which God hath commanded as necessary duties:
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to wit, fasting and prayer, and hearing of the word, and such like, which as occasion serueth, must of necessity bee performed:
to wit, fasting and prayer, and hearing of the word, and such like, which as occasion serveth, must of necessity be performed:
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these are the holy men (say they) that must needs bee more forward then all their neighbours:
these Are the holy men (say they) that must needs be more forward then all their neighbours:
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that will not allow of good fellowship, and of merrie meetings, but are altogether for praying,
that will not allow of good fellowship, and of merry meetings, but Are altogether for praying,
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and for preaching, &c. when others are sporting and dancing, and recreating themselues: I warrant you they are but meere hypocrites and dissemblers:
and for preaching, etc. when Others Are sporting and dancing, and recreating themselves: I warrant you they Are but mere Hypocrites and dissemblers:
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their harts are as bad as the worst, and none are more disloyall subiects to their Prince then such are.
their hearts Are as bad as the worst, and none Are more disloyal Subjects to their Prince then such Are.
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These are hard charges, yet such as befell Christ Iesus himselfe, who among many other false imputations was esteemed an enemy to Caesar. But whence proceed all these hard surmises and censures? Surely from this, that Gods children do endeauour from a true and faithfull hart to serue and please the Lord in all things,
These Are hard charges, yet such as befell christ Iesus himself, who among many other false imputations was esteemed an enemy to Caesar. But whence proceed all these hard surmises and censures? Surely from this, that God's children do endeavour from a true and faithful heart to serve and please the Lord in all things,
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and doe refuse to walke with the multitude in the broade way that leades vnto destruction.
and do refuse to walk with the multitude in the broad Way that leads unto destruction.
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Here is the matter whereupon all their malice doth worke: and this ariseth,
Here is the matter whereupon all their malice does work: and this arises,
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First, from the diuell himselfe, who is an vtter aduersary vnto mans saluation, and vnto Gods glory,
First, from the Devil himself, who is an utter adversary unto men salvation, and unto God's glory,
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and therefore makes warre against the seed of the Church, which keepe the commandements of God,
and Therefore makes war against the seed of the Church, which keep the Commandments of God,
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and haue the testimonie of Iesus Christ. and have the testimony of Iesus christ.
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Secondly, from that hellish corruption that is in mans nature, which though there were no diuell, would minister vnto them sufficient malice, whereby they should bee stirred vp to carrie a grudge against the image of God wheresoeuer it is,
Secondly, from that hellish corruption that is in men nature, which though there were no Devil, would minister unto them sufficient malice, whereby they should be stirred up to carry a grudge against the image of God wheresoever it is,
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yea though it bee in those that in the bounds of nature are most neerely linked vnto them;
yea though it be in those that in the bounds of nature Are most nearly linked unto them;
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as we see in Cain, who hated and murthered his brother Abel: and why? because his owne workes were euill, 1. Ioh. 3.12. and his brothers good.
as we see in Cain, who hated and murdered his brother Abel: and why? Because his own works were evil, 1. John 3.12. and his Brother's good.
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Therefore let Gods seruants neuer looke to please the world by well doing, but make full reckoning that they shall much displease them.
Therefore let God's Servants never look to please the world by well doing, but make full reckoning that they shall much displease them.
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Oh but it is your owne precisenesse (will some say) that causeth you to be so much maligned and disliked.
O but it is your own preciseness (will Some say) that Causes you to be so much maligned and disliked.
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Nay, it is the worlds wickednesse, not our strictnes;
Nay, it is the world's wickedness, not our strictness;
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otherwise what caused the Prophets of God, the Son of God himselfe, and his holy Apostles to bee so much hated and wronged by vngodly men? They dare not say it was their indiscretion and nisenesse,
otherwise what caused the prophets of God, the Son of God himself, and his holy Apostles to be so much hated and wronged by ungodly men? They Dare not say it was their indiscretion and nisenesse,
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or any the like failing on their part, but in truth the malice of the wicked, which is the very cause why euen in these our daies, Gods people finde hard measure from prophane persons.
or any the like failing on their part, but in truth the malice of the wicked, which is the very cause why even in these our days, God's people find hard measure from profane Persons.
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Secondly, let this teach vs not to bee discouraged, albeit wicked sinners thinke and speake the worst of vs:
Secondly, let this teach us not to be discouraged, albeit wicked Sinners think and speak the worst of us:
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our goodnes, not our badnesse is the occasion thereof, and therefore we should bee so farre from conceiuing the worse of our selues,
our Goodness, not our badness is the occasion thereof, and Therefore we should be so Far from conceiving the Worse of our selves,
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or of our workes, meerely in this respect that they go about to depraue and vilifie both vs and them, that we should haue a better opinion, both of our owne persons and actions,
or of our works, merely in this respect that they go about to deprave and vilify both us and them, that we should have a better opinion, both of our own Persons and actions,
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as hoping, that the Lord doth graciously accept of the one and of the other,
as hoping, that the Lord does graciously accept of the one and of the other,
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because the vilest sinners doe most of all dislike them, and seeke by all meanes to fasten infamie and disgrace vpon them.
Because the Vilest Sinners do most of all dislike them, and seek by all means to fasten infamy and disgrace upon them.
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Doe we then trust in God, and doe sinfull persons deride our simplicity in that behalfe,
Do we then trust in God, and do sinful Persons deride our simplicity in that behalf,
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and tell vs that we shall bee ouerthrowne, and neuer be long able to hold vp our heads? let vs rest on the Lord stil,
and tell us that we shall be overthrown, and never be long able to hold up our Heads? let us rest on the Lord still,
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and neuer be dismaied at their mischieuous and malicious speeches, and attempts against vs, knowing and assuring our soules that they that trust in the Lord shall bee as mount Sion, Psal. 125.1. that cannot bee remoued, but standeth fast for euer. FINIS.
and never be dismayed At their mischievous and malicious Speeches, and attempts against us, knowing and assuring our Souls that they that trust in the Lord shall be as mount Sion, Psalm 125.1. that cannot be removed, but Stands fast for ever. FINIS.
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THE FOVRTH SERMON. ISAIAH, 30. Vers. 6.7.
THE FOURTH SERMON. ISAIAH, 30. Vers. 6.7.
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Vers. 6. The burthen of the beasts of the South, in a land of trouble and anguish, from whence shall come the old and young Lion, the Viper,Vers. 6. The burden of the beasts of the South, in a land of trouble and anguish, from whence shall come the old and young lion, the Viper,
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and the fierie flying Serpent, against them that shall beare their riches vpon the shoulders of the Colts,
and the fiery flying Serpent, against them that shall bear their riches upon the shoulders of the Colts,
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and their treasures vpon the bunches of the Camels, to a people that cannot profit. 7. For the Egyptians are vanity, and they shall helpe in vaine:
and their treasures upon the bunches of the Camels, to a people that cannot profit. 7. For the egyptians Are vanity, and they shall help in vain:
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therefore haue I cryed vnto her, their helpe is to sit still.
Therefore have I cried unto her, their help is to fit still.
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IN these words is set downe a sharpe reproofe of the vnbeleeuing Iewes, with whom the Prophet Isaiah had to deale:
IN these words is Set down a sharp reproof of the unbelieving Iewes, with whom the Prophet Isaiah had to deal:
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wherein wee may note two principall things. 1. First, the danger that would ensue vpon the following of their owne counsell. 2. Secondly, the profit that they should reape by following of his.
wherein we may note two principal things. 1. First, the danger that would ensue upon the following of their own counsel. 2. Secondly, the profit that they should reap by following of his.
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Concerning the former of these he telleth them, that wheras they rested vpon Egypt for helpe and aide in a time of warre,
Concerning the former of these he Telleth them, that whereas they rested upon Egypt for help and aid in a time of war,
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and for that end did send vnto them the beasts of the South, that is, Camels and Asses laden with riches, and treasures, they should not only sustaine the losse of their money, be vtterly disappointed of their expected aide,
and for that end did send unto them the beasts of the South, that is, Camels and Asses laden with riches, and treasures, they should not only sustain the loss of their money, be utterly disappointed of their expected aid,
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but also finde great hurt from them:
but also find great hurt from them:
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they should proue by their owne experience, not onely that The Egyptians were vanity, and a people that could not profit nor helpe them, but withall, that they were Lions, and Vipers, and fiery flying Serpents;
they should prove by their own experience, not only that The egyptians were vanity, and a people that could not profit nor help them, but withal, that they were Lions, and Vipers, and fiery flying Serpents;
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that is, furnished and armed with all ability and willingnes, to wrong and oppresse them, to vexe and torment them, to spoyle them,
that is, furnished and armed with all ability and willingness, to wrong and oppress them, to vex and torment them, to spoil them,
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and prey vpon them, and to do them al the mischiefe that possibly they could:
and prey upon them, and to do them all the mischief that possibly they could:
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as they had in the times of old found Egypt to be a land of trouble,
as they had in the times of old found Egypt to be a land of trouble,
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and anguish, so doth the Prophet threaten that they shall finde it still. This was the danger of following their owne counsell, v. 6.7.and anguish, so does the Prophet threaten that they shall find it still. This was the danger of following their own counsel, v. 6.7.
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Now the benefit of following Gods aduise is shewed in the latter end of the seuenth verse:
Now the benefit of following God's advise is showed in the latter end of the Seventh verse:
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their strength is to sit still: as if hee should haue told them:their strength is to fit still: as if he should have told them:
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you are very desirous to be fortified against your enemies, and much adoe you make to get men and munition to defend you:
you Are very desirous to be fortified against your enemies, and much ado you make to get men and munition to defend you:
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but if you will hearken vnto me, I will shew you an easier and a safer way;
but if you will harken unto me, I will show you an Easier and a safer Way;
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and that is, to cast off all distrustfull feares and cares;
and that is, to cast off all distrustful fears and Cares;
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to spare your money and your paines, to sit quiet and still at home in your s•uerall places and callings;
to spare your money and your pains, to fit quiet and still At home in your s•uerall places and callings;
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and so e•pect the saluation of God (as Moses exhorteth the Israelites. Exod. 14.13.
and so e•pect the salvation of God (as Moses exhorteth the Israelites. Exod 14.13.
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For though this be not expressed, yet it is necessarily implyed, as is plaine in the verses following,
For though this be not expressed, yet it is necessarily employed, as is plain in the Verses following,
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and then you shall finde, that albeit the Egyptians bee flesh, yet God is a spirit;
and then you shall find, that albeit the egyptians be Flesh, yet God is a Spirit;
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and and albeit they bee weake, and as it were vanity it selfe, yet the Lord is strong,
and and albeit they be weak, and as it were vanity it self, yet the Lord is strong,
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and will communicate his strength vnto you, both for your protection, and your aduersaries subuersion. And thus much briefly for the generall drift of these words.
and will communicate his strength unto you, both for your protection, and your Adversaries subversion. And thus much briefly for the general drift of these words.
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Vers. 6. First, from this, that these vnbeleeuing Iewes, that were very couetous and miserable in matters that did concerne the worship of God,
Vers. 6. First, from this, that these unbelieving Iewes, that were very covetous and miserable in matters that did concern the worship of God,
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or the reliefe of his seruants, are now so franke and liberall in sending of their riches and treasures into Egypt for the procuring of helpe from them, which was a course altogether vnwarrantable,
or the relief of his Servants, Are now so frank and liberal in sending of their riches and treasures into Egypt for the procuring of help from them, which was a course altogether unwarrantable,
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as is euident in this chapter:
as is evident in this chapter:
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hence this doctrine may be collected, that our sinfull nature is neuer so forward vnto any thing,
hence this Doctrine may be collected, that our sinful nature is never so forward unto any thing,
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as vnto that which is meerely sinfull, and vtterly vnlawfull. See this point (Doct, 4. in the 6. Sermons.)
as unto that which is merely sinful, and utterly unlawful. See this point (Doct, 4. in the 6. Sermons.)
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In a land of trouble and anguish, &c. ] This is to be vnderstood of Egypt, where the people of Israell had endured the wofullest affliction that euer they felt in any place: In a land of trouble and anguish, etc. ] This is to be understood of Egypt, where the people of Israel had endured the woefullest affliction that ever they felt in any place:
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yet in their miserie whither doe they go? euen to this land of molestation and vexation:
yet in their misery whither do they go? even to this land of molestation and vexation:
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where the persons inhabiting are compared vnto Lions, for that they were strong, and rauenous, and cruell:
where the Persons inhabiting Are compared unto Lions, for that they were strong, and ravenous, and cruel:
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and to the most noysome Serpents, because their stinging was fiery and deadly, and vncurable.
and to the most noisome Serpents, Because their stinging was fiery and deadly, and uncurable.
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Now in that this people hauing vnholy and vnfaithfull hearts, did chuse rather to sue vnto these Egyptians for protection, then vnto the Lord.
Now in that this people having unholy and unfaithful hearts, did choose rather to sue unto these egyptians for protection, then unto the Lord.
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The point hence to be noted is this, that
The point hence to be noted is this, that
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An ill conscience in the time of misery, will rather seeke vnto any then vnto God.
an ill conscience in the time of misery, will rather seek unto any then unto God.
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The Egvptians were enemies, yea vowed enemies vnto the Israelites, insomuch that when they were deliuered thence, they had a charge neuer to haue any more dealing with them: The Egvptians were enemies, yea vowed enemies unto the Israelites, insomuch that when they were Delivered thence, they had a charge never to have any more dealing with them:
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yet wee see here they will to Egypt for helpe: but intreaty will not serue the turne;
yet we see Here they will to Egypt for help: but entreaty will not serve the turn;
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the Egyptians will doe nothing vnlesse they be hired: why they shall be well paid for their labour;
the egyptians will do nothing unless they be hired: why they shall be well paid for their labour;
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and if they will not take their word, they shal haue their wages before they haue done their worke;
and if they will not take their word, they shall have their wages before they have done their work;
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Camels and Asses shall bee sent vnto them, with great plenty of gold and siluer.
Camels and Asses shall be sent unto them, with great plenty of gold and silver.
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Thus we see how false-hearted hypocrites will rather be at great charges and paines to get succour from their deadliest foes,
Thus we see how False-hearted Hypocrites will rather be At great charges and pains to get succour from their deadliest foes,
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then sue vnto the liuing God for it, though they might obtaine it for the very seeking.
then sue unto the living God for it, though they might obtain it for the very seeking.
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So Iudas being in grieuous horrour and terrour of conscience, betooke himselfe vnto the Priests, whom hee knew to be proud hypocrites, vtterly vnable to ease and relieue a distressed soule, rather then vnto Christ Iesus, who is a mercifull and a faithfull high Priest, able and ready to pity and helpe euery one that comes vnto him with an humble and broken hart.
So Iudas being in grievous horror and terror of conscience, betook himself unto the Priests, whom he knew to be proud Hypocrites, utterly unable to ease and relieve a distressed soul, rather then unto christ Iesus, who is a merciful and a faithful high Priest, able and ready to pity and help every one that comes unto him with an humble and broken heart.
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The like may be obserued in Ahaz, that wicked King of Iudah, who notwithstanding that he had protection freely offered vnto him from the Lord together with a signe, such as hee himselfe should chuse,
The like may be observed in Ahaz, that wicked King of Iudah, who notwithstanding that he had protection freely offered unto him from the Lord together with a Signen, such as he himself should choose,
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for his confirmation in that behalfe, yet refused to be beholding vnto the Lord, and to put himselfe into his hands, and would needs hire the King of Ashur with his armie,
for his confirmation in that behalf, yet refused to be beholding unto the Lord, and to put himself into his hands, and would needs hire the King of Ashur with his army,
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for his defence and safeguard, who did exercise great crueltie against him and his people.
for his defence and safeguard, who did exercise great cruelty against him and his people.
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Now the reason why sinfull persons are so vnwilling to flie vnto the Lord in their extremities, is,
Now the reason why sinful Persons Are so unwilling to fly unto the Lord in their extremities, is,
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Because there is a quarrell betwixt God and them. There is no agreement betweene light and darkenesse;
Because there is a quarrel betwixt God and them. There is no agreement between Light and darkness;
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they hate him, and hee abhorres them: and therefore they shunne his presence as much as may be. they hate him, and he abhors them: and Therefore they shun his presence as much as may be.
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Againe, vnbeleeuers doubt of his power, whether that bee sufficient to defend, or to deliuer them;
Again, unbelievers doubt of his power, whither that be sufficient to defend, or to deliver them;
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or if not of his power, yet of his mercy, as they haue good reason, being out of Christ:
or if not of his power, yet of his mercy, as they have good reason, being out of christ:
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hence is it that hypocrites and sinners cry out in their ••are and horrour, Who among vs shall dwell with deuouring fire? Isa. 33.14.
hence is it that Hypocrites and Sinners cry out in their ••are and horror, Who among us shall dwell with devouring fire? Isaiah 33.14.
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Who among vs shall dwell with euerlasting burnings? Who among us shall dwell with everlasting burnings?
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This teacheth vs first of all, what to thinke of those that in their distresses, doe make flesh their arme,
This Teaches us First of all, what to think of those that in their Distresses, do make Flesh their arm,
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and withdraw their hearts and hopes from Almighty God, vsing sinfull shifts, and vnlawfull courses,
and withdraw their hearts and hope's from Almighty God, using sinful shifts, and unlawful courses,
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for the relieuing & easing of themselues, or such as are neare vnto them, and seeking vnto Witches and Coniurers, in very deed to the diuel himselfe for helpe, rather then vnto Almighty God:
for the relieving & easing of themselves, or such as Are near unto them, and seeking unto Witches and Conjurers, in very deed to the Devil himself for help, rather then unto Almighty God:
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that whereas in extraordinary crosses they should vse extraordinary good meanes, of fasting and prayer,
that whereas in extraordinary Crosses they should use extraordinary good means, of fasting and prayer,
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and humbling of themselues, they vse extraordinary ill meanes, and so prouoke the Lord to inflict more grieuous plagues vpon them:
and humbling of themselves, they use extraordinary ill means, and so provoke the Lord to inflict more grievous plagues upon them:
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these shew themselues to bee impious persons, and men of very ill consciences;
these show themselves to be impious Persons, and men of very ill Consciences;
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so should wee esteeme of them, and so ought they to thinke of themselues, in that they forsake the Lord, who is the fountaine of all helpe and comfort,
so should we esteem of them, and so ought they to think of themselves, in that they forsake the Lord, who is the fountain of all help and Comfort,
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and sue vnto his vtter enemie by vsing diuellish and abominable practises.
and sue unto his utter enemy by using devilish and abominable practises.
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Secondly, if wee would haue a contrary testimony vnto our selues, and among Gods people, to wit, that wee are men of sincere and vpright hearts,
Secondly, if we would have a contrary testimony unto our selves, and among God's people, to wit, that we Are men of sincere and upright hearts,
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because we seeke vnto the Lord in our miseries, and that in a religious and holy manner,
Because we seek unto the Lord in our misery's, and that in a religious and holy manner,
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then let vs labour for good consciences in the time of our prosperity, and for faith in the promises of God,
then let us labour for good Consciences in the time of our Prosperity, and for faith in the promises of God,
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and then wee shall not bee driuen to those wretched and chargeable helpes, which carnall men rely vpon;
and then we shall not be driven to those wretched and chargeable helps, which carnal men rely upon;
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but we shall be able to runne vnto God, who will relieue vs freely, and speedily.
but we shall be able to run unto God, who will relieve us freely, and speedily.
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Wee neede not bee such drudges as these Iewes were, to toyle and trouble our selues in getting of money,
we need not be such drudges as these Iewes were, to toil and trouble our selves in getting of money,
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and then to take a long and tedious iourney to obtaine the fauour of our aduersaries,
and then to take a long and tedious journey to obtain the favour of our Adversaries,
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but hauing true and faithfull hearts, wee may make a better shift with a few words, then these hypocrites did with all their Camels and Asses,
but having true and faithful hearts, we may make a better shift with a few words, then these Hypocrites did with all their Camels and Asses,
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and with all their riches and treasures: for the Lord is neare to all that call vpon him in truth:
and with all their riches and treasures: for the Lord is near to all that call upon him in truth:
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yea hee will fulfill the desire of those that feare him: hee also will heare their cry, and saue them: yea he will fulfil the desire of those that Fear him: he also will hear their cry, and save them:
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and that both from their sinnes and miseries. Vers. 7. For the Egyptians are vanity, and shall helpe in vaine.
and that both from their Sins and misery's. Vers. 7. For the egyptians Are vanity, and shall help in vain.
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] In that disswading them from resting vpon the Egyptians, he telleth them that they were vanity, and therefore such as they were, such must bee their helpe:
] In that dissuading them from resting upon the egyptians, he Telleth them that they were vanity, and Therefore such as they were, such must be their help:
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either they should not doe their best to defraud them, or if they did, it should not turne to good,
either they should not do their best to defraud them, or if they did, it should not turn to good,
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because Gods blessings went not with them:
Because God's blessings went not with them:
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hence ariseth this doctrine, that, all the comfort and helpe that worldly things can afford vs, is vaine and of no worth. The reasons hereof are these:
hence arises this Doctrine, that, all the Comfort and help that worldly things can afford us, is vain and of no worth. The Reasons hereof Are these:
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First, because the meanes themselues are vaine: for such as the fountaine is, such must be the streames;
First, Because the means themselves Are vain: for such as the fountain is, such must be the streams;
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and such as the tree is, such must be the fruit. If the Egyptians be vanity, their helpe must needs be vaine.
and such as the tree is, such must be the fruit. If the egyptians be vanity, their help must needs be vain.
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And the like may be said of all other particulars:
And the like may be said of all other particulars:
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Doe we rest vpon our friends? they may die, or their good affection may die.
Do we rest upon our Friends? they may die, or their good affection may die.
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Doe we rely vpon riches? they are subiect to rust, subiect to fire, subiect to theeues, neither can they helpe vs in the euill day.
Do we rely upon riches? they Are Subject to rust, Subject to fire, Subject to thieves, neither can they help us in the evil day.
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Doe wee trust vpon men and munition, or any warlike force? A King is not saued by the multitude of an hoast, Psal. 33.16.17. neither is the mighty man deliuered by great strength. Do we trust upon men and munition, or any warlike force? A King is not saved by the multitude of an host, Psalm 33.16.17. neither is the mighty man Delivered by great strength.
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An horse is a vaine helpe, and shall not deliuer by his great strength. The same conclusion may we make of all other earthly things:an horse is a vain help, and shall not deliver by his great strength. The same conclusion may we make of all other earthly things:
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for of them al, the Wise man pronounceth, that they are vanity & vexatiō of spirit. for of them all, the Wise man pronounceth, that they Are vanity & vexation of Spirit.
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1553
Secondly, no worldly meanes can helpe the soule against sin; and therefore there is no sound comfort to be expected from them.
Secondly, no worldly means can help the soul against since; and Therefore there is no found Comfort to be expected from them.
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Euery mans ruine is from himselfe, and bred in his owne bosome: helpe that and helpe all;
Every men ruin is from himself, and bred in his own bosom: help that and help all;
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and except that bee helped, when a man hath done all hee can, he hath done nothing:
and except that be helped, when a man hath done all he can, he hath done nothing:
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for let a man haue neuer so many friends, neuer so much wealth, neuer so great credit,
for let a man have never so many Friends, never so much wealth, never so great credit,
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or whatsoeuer else can bee named, if his soule bee vncured, hee is a miserable creature:
or whatsoever Else can be nam, if his soul be uncured, he is a miserable creature:
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there is no peace to the wicked: there is no peace to the wicked:
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one vile lust or other will bee raging in his heart, and disquieting his soule, and hee will still bee tossed vp and downe as the chaffe that the winde driueth too and fro.
one vile lust or other will be raging in his heart, and disquieting his soul, and he will still be tossed up and down as the chaff that the wind Driveth too and from.
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A sinful heart is euermore a restlesse heart, and whosoeuer doth not beleeue, whatsoeuer his outward props bee, hee shall not bee established, as the Prophet Isaiah auoucheth.
A sinful heart is evermore a restless heart, and whosoever does not believe, whatsoever his outward props be, he shall not be established, as the Prophet Isaiah avoucheth.
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Thirdly, no earthly helpes can keepe off the plagues of God from a man, or remoue them where they are already.
Thirdly, no earthly helps can keep off the plagues of God from a man, or remove them where they Are already.
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Suppose that the Lord intend to shoote his arrow of pestilence to strike a man,
Suppose that the Lord intend to shoot his arrow of pestilence to strike a man,
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or a family, a towne, or a city, what buckler can beare it off? what wit,
or a family, a town, or a City, what buckler can bear it off? what wit,
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or wealth, or friends can shelter vs from his strokes, and keepe vs from the graue when he calleth for vs? surely there are no worldly meanes that can doe it;
or wealth, or Friends can shelter us from his Strokes, and keep us from the graven when he calls for us? surely there Are no worldly means that can do it;
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and therefore we may wel conclude, that all the helpe that commeth from them, is altogether vaine.
and Therefore we may well conclude, that all the help that comes from them, is altogether vain.
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Which should cause vs not greatly to seeke after, nor much to rest vpon these outward things;
Which should cause us not greatly to seek After, nor much to rest upon these outward things;
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for though we haue them in neuer so great abundance, we shal find them to be but miserable comforters when we stand in most neede.
for though we have them in never so great abundance, we shall find them to be but miserable Comforters when we stand in most need.
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Most men are of another mind;
Most men Are of Another mind;
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namely, that the treasures and promotions of the world, and the countenance of great men, are the onely things to bee looked after,
namely, that the treasures and promotions of the world, and the countenance of great men, Are the only things to be looked After,
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and that the promises of God, and the comforts of his word, are vaine and friuolous:
and that the promises of God, and the comforts of his word, Are vain and frivolous:
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but when they haue made triall as Salomon did, they shall finde, that to feare God and keepe his Commandements, is the only happinesse,
but when they have made trial as Solomon did, they shall find, that to Fear God and keep his commandments, is the only happiness,
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and that whatsoeuer the world can afford, is meere vanity, and vexation of spirit.
and that whatsoever the world can afford, is mere vanity, and vexation of Spirit.
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Secondly, let this teach vs in all our griefes to say as the Prophet Dauid doth, Lord helpe in trouble, for vaine is the helpe of man. q. d.
Secondly, let this teach us in all our griefs to say as the Prophet David does, Lord help in trouble, for vain is the help of man. q. worser.
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I haue depended much vpon the arme of flesh, but now I am growne to this resolution, that if I had all worldly helpes, I would not trust in them, because they are vaine;
I have depended much upon the arm of Flesh, but now I am grown to this resolution, that if I had all worldly helps, I would not trust in them, Because they Are vain;
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and if I want them all, I would relie vpon thee, that doest neuer faile such as seeke vnto thee.
and if I want them all, I would rely upon thee, that dost never fail such as seek unto thee.
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Thus if we can doe, we shall neuer bee disappointed of our hope:
Thus if we can do, we shall never be disappointed of our hope:
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but God will giue vs such peace and comfort, as neither the diuell, nor the world can take from vs. Their strength is to sit still. but God will give us such peace and Comfort, as neither the Devil, nor the world can take from us Their strength is to fit still.
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] That is, if they would be fortified and sensed against their enemies, their best course was, to put away all vexation and vnnecessary feare, to tarry at home in their owne countrie, euery one in his vocation,
] That is, if they would be fortified and sensed against their enemies, their best course was, to put away all vexation and unnecessary Fear, to tarry At home in their own country, every one in his vocation,
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and so to rest on the Lord for defence. Whence the doct. is, that
and so to rest on the Lord for defence. Whence the doct. is, that
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The best way for men to haue safety and protection is, to keepe in their owne places and callings.
The best Way for men to have safety and protection is, to keep in their own places and callings.
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He that would be freed from all hurts and dangers, let him not runne hither and thither without any warrant,
He that would be freed from all hurts and dangers, let him not run hither and thither without any warrant,
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as a masterlesse hound, but let him follow his businesse with a quiet heart, and looke for comfort from aboue,
as a masterless hound, but let him follow his business with a quiet heart, and look for Comfort from above,
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and he shall bee sure not to misse of it.
and he shall be sure not to miss of it.
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We reade in the 11. chapter of Iohns Gospell, that when Christ was about to goe into Iudea, his Disciples disswaded him, saying, Master, the Iewes sought lately to stone thee,
We read in the 11. chapter of Iohns Gospel, that when christ was about to go into Iudea, his Disciples dissuaded him, saying, Master, the Iewes sought lately to stone thee,
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and doest thou goe thither againe? as if they should say, haue you no more care of your owne safety,and dost thou go thither again? as if they should say, have you no more care of your own safety,
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but to runne euen vpon the swords point, and to cast your selfe into the Lions mouth? But Iesus answered, are there not twelue houres in the day? if a man walke in the day, he stumbleth not,
but to run even upon the swords point, and to cast your self into the Lions Mouth? But Iesus answered, Are there not twelue hours in the day? if a man walk in the day, he stumbleth not,
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because he seeth the light of this world: Because he sees the Light of this world:
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as if he had said, though wicked men goe about to kill me, yet seeing God calleth methither;
as if he had said, though wicked men go about to kill me, yet seeing God calls methither;
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for all their madnesse, they shall not be able to hurt me:
for all their madness, they shall not be able to hurt me:
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for I walke in the light all the while that I goe about my fathers businesse;
for I walk in the Light all the while that I go about my Father's business;
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and as there is no danger of stumbling so long as a man hath the day light to guide him:
and as there is no danger of stumbling so long as a man hath the day Light to guide him:
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so is there no perill to bee seared from men, so long as a man hath the light of a good confcience to assure him that hee is about those works which God calleth him vnto.
so is there no peril to be seared from men, so long as a man hath the Light of a good confcience to assure him that he is about those works which God calls him unto.
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Indeed if a man be otherwise imployed, then he walkes in the night, as our Sauiour speaketh,
Indeed if a man be otherwise employed, then he walks in the night, as our Saviour speaks,
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and then he may dangerously indeed.
and then he may dangerously indeed.
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But so long as men keepe in their waies, the Lord will haue an eye vnto them, to preserue and keepe them; But so long as men keep in their ways, the Lord will have an eye unto them, to preserve and keep them;
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and his Angels shall carrie them in their hands, that they hurt not their soot against a stone. and his Angels shall carry them in their hands, that they hurt not their soot against a stone.
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And there is good reason why it should be so:
And there is good reason why it should be so:
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for so long men doe much honour God, as they keepe themselues within the limits of their owne callings;
for so long men do much honour God, as they keep themselves within the Limits of their own callings;
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and therfore he cannot chuse but watch ouer them in goodnesse.
and Therefore he cannot choose but watch over them in Goodness.
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Now that they doe honour God thereby, appeareth by that of our Sauiour, where he saith;
Now that they do honour God thereby, appears by that of our Saviour, where he Says;
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I haue glorified thee vpon earth? How proues he that? I haue finished the worke which thou gauest me to doe. I have glorified thee upon earth? How Proves he that? I have finished the work which thou Gavest me to do.
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Here then are those to be reproued, that when any trouble is neare them, doe busie their heads and disquiet their owne hearts,
Here then Are those to be reproved, that when any trouble is near them, do busy their Heads and disquiet their own hearts,
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as if by their carking & toiling they would do wonderfull things: but the Lord hath made this proclamation, that your strength is to sit still:
as if by their carking & toiling they would do wonderful things: but the Lord hath made this proclamation, that your strength is to fit still:
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and therefore it is your weakenesse to be ouer busie at such times, and to exceede the bounds of your calling, in vsing vnwarrantable shifts.
and Therefore it is your weakness to be over busy At such times, and to exceed the bounds of your calling, in using unwarrantable shifts.
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To giue instance in some particulars, many are so afraid of pouerty, that they wil not be content with that employment which God hath giuen them,
To give instance in Some particulars, many Are so afraid of poverty, that they will not be content with that employment which God hath given them,
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but will haue an oare in euery boate, and bee dealing in this trade, and in that, wherein they haue not been trained vp;
but will have an oar in every boat, and be dealing in this trade, and in that, wherein they have not been trained up;
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but what comes of it? they cast themselues into farre greater arrearages then they were in before,
but what comes of it? they cast themselves into Far greater arrearages then they were in before,
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and intangle themselues in such sort, that they know not how to winde out.
and entangle themselves in such sort, that they know not how to wind out.
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Besides that, the cares of the world, and the desire of riches doe choake the word, that it cannot bring forth ripe fruit in them,
Beside that, the Cares of the world, and the desire of riches do choke the word, that it cannot bring forth ripe fruit in them,
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and marueilously hinder the peace and comfort of their consciences. Oh but their meaning was good:
and marvelously hinder the peace and Comfort of their Consciences. O but their meaning was good:
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they had an honest care to prouide for their wife and children;
they had an honest care to provide for their wife and children;
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an honest care? nay it is a sinfull care, that make men to be such busie bodies:
an honest care? nay it is a sinful care, that make men to be such busy bodies:
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and iust it is, that they that will not trust God with their wiues and children, should by tumbling and tossing vp and downe the world, spending all,
and just it is, that they that will not trust God with their wives and children, should by tumbling and tossing up and down the world, spending all,
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as these Iewes did, and feele that which they feared, lying heauie vpon them:
as these Iewes did, and feel that which they feared, lying heavy upon them:
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So others are afraid of the Pestilence, and what doe they to preuent it? cast about where they may dwel in safety (as they imagine) in being many miles off from the places infected:
So Others Are afraid of the Pestilence, and what do they to prevent it? cast about where they may dwell in safety (as they imagine) in being many miles off from the places infected:
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though in the meane while they neglect their callings, shew little regard of their wiues & children,
though in the mean while they neglect their callings, show little regard of their wives & children,
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and seruants, and least of all of their own soules:
and Servants, and least of all of their own Souls:
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whereas their strength had been to sit still, and neuer to forsake the workes of their vocations,
whereas their strength had been to fit still, and never to forsake the works of their vocations,
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nor the ordinances of God especially; and then either the infection should not come neare them;
nor the ordinances of God especially; and then either the infection should not come near them;
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or if it did, it should bee a meanes of great good vnto them, either for the perfecting of their graces,
or if it did, it should be a means of great good unto them, either for the perfecting of their graces,
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or for the ending of their miseries, & the beginning of their eternall happinesse.
or for the ending of their misery's, & the beginning of their Eternal happiness.
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The like might bee said concerning feare of the sword, or of famine, or of any other iudgement;
The like might be said Concerning Fear of the sword, or of famine, or of any other judgement;
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they are here sharpely to be rebuked, that do leaue those places wherin God hate set them, for the auoiding thereof.
they Are Here sharply to be rebuked, that do leave those places wherein God hate Set them, for the avoiding thereof.
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Secondly, let vs hence learne when dangers are neare at hand, to make it our first care to consider what vocation God hath placed vs in,
Secondly, let us hence Learn when dangers Are near At hand, to make it our First care to Consider what vocation God hath placed us in,
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and what worke hee would haue vs doe, and therein let vs continue. Oh but there are many euils towards:
and what work he would have us do, and therein let us continue. O but there Are many evils towards:
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what of that, your strength is to sit still: cast your care on God, 1. Pet. 5. for he careth for you.
what of that, your strength is to fit still: cast your care on God, 1. Pet. 5. for he Careth for you.
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Waite on the Lord and keepe his way, and he shall exalt you to inherit the land:
Wait on the Lord and keep his Way, and he shall exalt you to inherit the land:
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for the saluation of the righteous shall bee of the Lord: Psal. 37.34.39. he shall be [ their strength ] in the time of trouble. for the salvation of the righteous shall be of the Lord: Psalm 37.34.39. he shall be [ their strength ] in the time of trouble.
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Whether their meanes be great or small it is all one vnto the Lord. Though our money and our friends, and our strength faile vs;
Whither their means be great or small it is all one unto the Lord. Though our money and our Friends, and our strength fail us;
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yet will hee neuer leaue vs, nor forsake vs:
yet will he never leave us, nor forsake us:
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therefore let vs wholly cast our selues vpon him, and neuer be dismaied at any crosses:
Therefore let us wholly cast our selves upon him, and never be dismayed At any Crosses:
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for so long as wee serue him in our places, our case is very good, and very safe.
for so long as we serve him in our places, our case is very good, and very safe.
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Let our little children bee our teachers in this point, and make vs ashamed of our vnbeleefe:
Let our little children be our Teachers in this point, and make us ashamed of our unbelief:
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for what if they be hungry and none will giue them a morsell of bread to refresh them? what if their apparel be neere worne,
for what if they be hungry and none will give them a morsel of bred to refresh them? what if their apparel be near worn,
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and they know of none that will giue them so much as a ragge to hang on them? yet will they comfortably depend vpon vs, and bee merrie and cheerefull;
and they know of none that will give them so much as a rag to hang on them? yet will they comfortably depend upon us, and be merry and cheerful;
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assuring themselues that their parents hauing mercifull hearts, wil neuer see them want any thing that they can prouide for them:
assuring themselves that their Parents having merciful hearts, will never see them want any thing that they can provide for them:
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can they be thus confident vpon the kindnesse of their naturall parents;
can they be thus confident upon the kindness of their natural Parents;
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and shall not wee much more boldly rely vpon our heauenly father, who knowes all our wants,
and shall not we much more boldly rely upon our heavenly father, who knows all our Wants,
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and pities vs vnder them, and is able and willing to supply the same? let vs condemne our selues if we cannot doe this,
and pities us under them, and is able and willing to supply the same? let us condemn our selves if we cannot do this,
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and in all straits and extremities say vnto our hearts, as Moses did vnto the Israelites at the red sea, feare not but stand still,
and in all straits and extremities say unto our hearts, as Moses did unto the Israelites At the read sea, Fear not but stand still,
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and behold the saluation of the Lord. and behold the salvation of the Lord.
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Which if we cannot doe, wee shall finde by experience that he is alsufficient to minister helpe and comfort vnto vs, Which if we cannot do, we shall find by experience that he is All-sufficient to minister help and Comfort unto us,
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and that in sicknesse as well as in health; in warres as well as in peace;
and that in sickness as well as in health; in wars as well as in peace;
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in scarsity, as well as in plentie;
in scarcity, as well as in plenty;
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and in a word, in the want of all things as well as in the abundance of all things.
and in a word, in the want of all things as well as in the abundance of all things.
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But now if we would be sure of this comfort, let vs obserue these rules. First, beware of vsing any ill meanes for the relieuing of our selues: But now if we would be sure of this Comfort, let us observe these rules. First, beware of using any ill means for the relieving of our selves:
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for euery finfull shift is as it were a sword drawne out against our selues, or as a Canon that is to be discharged vpon vs.
for every finfull shift is as it were a sword drawn out against our selves, or as a Canon that is to be discharged upon us
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Secondly, bee sure to vse all good and lawfull meanes that God hath appointed for our comfort in trouble,
Secondly, be sure to use all good and lawful means that God hath appointed for our Comfort in trouble,
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or our deliuerance out of trouble.
or our deliverance out of trouble.
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Thirdly, as we must vse the meanes lest we bee found tempters of God, so must wee commit the successe wholly vnto the Lord,
Thirdly, as we must use the means lest we be found tempters of God, so must we commit the success wholly unto the Lord,
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and with a quiet and peaceable heart rest vpon him.
and with a quiet and peaceable heart rest upon him.
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Many will bee content to be industrious in their calling, and vse all diligence for the relieuing of themselues and their families;
Many will be content to be Industria in their calling, and use all diligence for the relieving of themselves and their families;
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but herein they faile exceedingly, that they vex and disquiet their hearts, and do not labour with that cheerefulnesse as they should:
but herein they fail exceedingly, that they vex and disquiet their hearts, and do not labour with that cheerfulness as they should:
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this and that I doe (say they) to the vtmost of my power: but alas, all will not maintaine mee and mine:
this and that I do (say they) to the utmost of my power: but alas, all will not maintain me and mine:
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wee know not how to bring the yeare about.
we know not how to bring the year about.
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Now you do not sit still, as God would haue you, but you take his burthen vpon your shoulder:
Now you do not fit still, as God would have you, but you take his burden upon your shoulder:
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for doe you that which God biddeth you, and he hath said, I will care for you.
for do you that which God bids you, and he hath said, I will care for you.
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The reason why there is such carking and caring: such tumbling and tossing, is, because men thinke there is none to care for them, but themslues:
The reason why there is such carking and caring: such tumbling and tossing, is, Because men think there is none to care for them, but themslues:
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now if that were true, it stood men vpon indeed to bestirre themselues, and to busie their thoughts day and night about the matters of the world:
now if that were true, it stood men upon indeed to Bestir themselves, and to busy their thoughts day and night about the matters of the world:
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but seeing that the Lord doth protest that hee cares for vs, what need haue we to perplexe our harts with some necessary vexations and distractions? surely it argues great corruption in vs,
but seeing that the Lord does protest that he Cares for us, what need have we to perplex our hearts with Some necessary vexations and distractions? surely it argues great corruption in us,
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when we giue way to such distrustfull thoughts: for either wee doe not beleeue that God doth care for vs;
when we give Way to such distrustful thoughts: for either we do not believe that God does care for us;
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or at least wee imagine that his care is not sufficient for vs: both which should bee farre from the hearts of all true Christians.
or At least we imagine that his care is not sufficient for us: both which should be Far from the hearts of all true Christians.
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Let vs therefore striue against our vnbeleefe, and giue vnto God the praise of his truth, of his mercy,
Let us Therefore strive against our unbelief, and give unto God the praise of his truth, of his mercy,
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and of his al-sufficiency, and then fixing our hope vpon him, wee shall neuer be ashamed,
and of his All-sufficiency, and then fixing our hope upon him, we shall never be ashamed,
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but according to our faith it shall be vnto vs.
but according to our faith it shall be unto us
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THE FIFTH SERMON. ISAIAH 30. Vers. 8.9.
THE FIFTH SERMON. ISAIAH 30. Vers. 8.9.
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Vers. 8. Now goe and write it before them in a table, and note it in a booke, that it may bee for the last day for euer, and euer.Vers. 8. Now go and write it before them in a table, and note it in a book, that it may be for the last day for ever, and ever.
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9. That it is a rebellious people, lying children, and children that would not heare the word of the Lord.9. That it is a rebellious people, lying children, and children that would not hear the word of the Lord.
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WE heard in the words immediately going before, how sharpely the Lord doth reproue and threaten the vnbeleeuing Iewes,
WE herd in the words immediately going before, how sharply the Lord does reprove and threaten the unbelieving Iewes,
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for that they hearing of rumors of warres, did not goe vnto God by prayer,
for that they hearing of rumours of wars, did not go unto God by prayer,
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but vnto the Egyptians by gifts, as if Pharaoh were more able, or more willling to helpe and succour them then the Lord himselfe:
but unto the egyptians by Gifts, as if Pharaoh were more able, or more willling to help and succour them then the Lord himself:
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as also how the Prophet Isaiah was sent vnto them, to assure them that the Egyptians would not helpe them,
as also how the Prophet Isaiah was sent unto them, to assure them that the egyptians would not help them,
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or if they would, they could not:
or if they would, they could not:
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nay, that they should be so farre from helping them, that they should doe them all the mischiefe that possibly they could,
nay, that they should be so Far from helping them, that they should do them all the mischief that possibly they could,
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and therefore he proclaimes vnto them that their strength was to sit still, that is, to keepe themselues at home in their places and callings,
and Therefore he proclaims unto them that their strength was to fit still, that is, to keep themselves At home in their places and callings,
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and to rest vpon God, whose strength they should finde to bee euery way sufficient to defend and maintaine them against all their aduersaries.
and to rest upon God, whose strength they should find to be every Way sufficient to defend and maintain them against all their Adversaries.
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Now because they were drunken with passion and feare, and would not harken to the proclamation of peace,
Now Because they were drunken with passion and Fear, and would not harken to the proclamation of peace,
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therefore doth the Lord send out against them a proclamation of outlawrie; and chargeth them with rebellion and high treason against his Maiesty:
Therefore does the Lord send out against them a proclamation of outlawry; and charges them with rebellion and high treason against his Majesty:
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and that it might bee of more force with them, he commandeth the Prophet [ to write it before them in a table ] that so euery one might take notice thereof:
and that it might be of more force with them, he commands the Prophet [ to write it before them in a table ] that so every one might take notice thereof:
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yea not onely in a table to shame them for the instant, but in a booke, that it might be for the time to come, euen for euer and euer:
yea not only in a table to shame them for the instant, but in a book, that it might be for the time to come, even for ever and ever:
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that is, that it might stand in record for their perpetuall desgrace and reproach. Now because they would hardly yeeld vnto this charge;
that is, that it might stand in record for their perpetual desgrace and reproach. Now Because they would hardly yield unto this charge;
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to wit, that they were traitors against God in seeking vnto the King of Egypt for aide,
to wit, that they were Traitors against God in seeking unto the King of Egypt for aid,
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but would obiect that they did it in policy and in good meaning, for the benefit of the Church and Commonwealth,
but would Object that they did it in policy and in good meaning, for the benefit of the Church and Commonwealth,
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and did rest on God neuerthelesse, he puts off that, by faying that they were [ lying children ] ful of hypocrisie and dissimulation;
and did rest on God nevertheless, he puts off that, by faying that they were [ lying children ] full of hypocrisy and dissimulation;
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pretending to send into Egypt in godly wisedome, whereas it proceeded indeed from their wretched vnbeleefe:
pretending to send into Egypt in godly Wisdom, whereas it proceeded indeed from their wretched unbelief:
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and because it was not safe for him to say this in generall, vnlesse he could proue it,
and Because it was not safe for him to say this in general, unless he could prove it,
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therefore he alleageth against them this particular, that they would not heare the law of the Lord.
Therefore he allegeth against them this particular, that they would not hear the law of the Lord.
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They were driuen to heare now and then, but they did it not willingly, nor with a good affection;
They were driven to hear now and then, but they did it not willingly, nor with a good affection;
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and therefore they are iustly condemned as rebels against the Lord.
and Therefore they Are justly condemned as rebels against the Lord.
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In all these words then is set downe a grieuous complaint against the nation of the Iewes, wherein we may obserue,
In all these words then is Set down a grievous complaint against the Nation of the Iewes, wherein we may observe,
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1. First, Gods charge that hee giues vnto the Prophet that he should preferre an inditement against them, not onely for their present,
1. First, God's charge that he gives unto the Prophet that he should prefer an indictment against them, not only for their present,
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but for their euerlasting shame, if they did persist in their euill course.
but for their everlasting shame, if they did persist in their evil course.
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2. The reason why he takes this round course with them, viz. because they were rebels against him:
2. The reason why he Takes this round course with them, viz. Because they were rebels against him:
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which rebellion of theirs was so much more grieuous, in that they were full of craft and cunning to defend their viie practises.
which rebellion of theirs was so much more grievous, in that they were full of craft and cunning to defend their viie practises.
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Vers. 8. Now go and write it, &c. In that the Prophet is commanded to proclaime vnto all men that these vnbeleeuing Iewes were rebels against God:
Vers. 8. Now go and write it, etc. In that the Prophet is commanded to proclaim unto all men that these unbelieving Iewes were rebels against God:
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this is the point hence to be obserued, that Open sinnes must haue open rebuke and dis. grace.
this is the point hence to be observed, that Open Sins must have open rebuke and dis. grace.
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Though the parties bee neuer so many, and the persons neuer so great, yet that must not stop the mouthes of Gods Ministers and seruants,
Though the parties be never so many, and the Persons never so great, yet that must not stop the mouths of God's Ministers and Servants,
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but they must the rather be rebuked, that thereby if it be possible, they may be truly humbled.
but they must the rather be rebuked, that thereby if it be possible, they may be truly humbled.
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As in this place we see, the Noble men, and Embassadours were very busie in raising large summes of money to send vnto the King of Egypt for helpe,
As in this place we see, the Noble men, and ambassadors were very busy in raising large sums of money to send unto the King of Egypt for help,
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yet though it were the sin almost of the whole land, and the hand of the rulers was chiefe in it, the Prophet is charged to speake against them,
yet though it were the since almost of the Whole land, and the hand of the Rulers was chief in it, the Prophet is charged to speak against them,
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and to write against them, and to shame them, not onely for the present, but for euer,
and to write against them, and to shame them, not only for the present, but for ever,
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if they did not turne to the Lord by sound repentance.
if they did not turn to the Lord by found Repentance.
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The like is enioyned this same Prophet, chap. 58. vers. 1. Cry aloud; Isa. 58. spare not:
The like is enjoined this same Prophet, chap. 58. vers. 1. Cry aloud; Isaiah 58. spare not:
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lift vp thy voice like a trumpet, and shew my people their transgression, and the house of Iacob their sinnes. lift up thy voice like a trumpet, and show my people their Transgression, and the house of Iacob their Sins.
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They pretended great zeale and forwardnesse in religion: they would seeke the knowledge of Gods word;
They pretended great zeal and forwardness in Religion: they would seek the knowledge of God's word;
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they would enquire after the ordinances of iustice; they would fast also, and vse much strictnesse in outward shew:they would inquire After the ordinances of Justice; they would fast also, and use much strictness in outward show:
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yet because they were full of hypocrisie, of cruelty and oppression, of impiety and Sabbath breaking,
yet Because they were full of hypocrisy, of cruelty and oppression, of impiety and Sabbath breaking,
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and such like hainous crimes, he must openly exclaime against their ill courses;
and such like heinous crimes, he must openly exclaim against their ill courses;
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and as the trumpet spares none, but wakens all, both great and small, so must hee deale;
and as the trumpet spares none, but wakens all, both great and small, so must he deal;
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letting euery one heare of his faults of what state and condition soeuer. This was also laid vpon Timothie. 1. Tim. 5.20.
letting every one hear of his Faults of what state and condition soever. This was also laid upon Timothy. 1. Tim. 5.20.
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Them that sinne, rebuke openly, that the rest may feare, (saith the Apostle) and it was practised by our Sauiour, who seeing that the Scribes and Pharisies made more account of their owne traditions,Them that sin, rebuke openly, that the rest may Fear, (Says the Apostle) and it was practised by our Saviour, who seeing that the Scribes and Pharisees made more account of their own traditions,
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then of Gods commandements, and that they sought themselues in ambition and filthy lucre, he doth sharpely and openly reproue them, and disgrace them,
then of God's Commandments, and that they sought themselves in ambition and filthy lucre, he does sharply and openly reprove them, and disgrace them,
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and pronounce woes and curses against them.
and pronounce woes and curses against them.
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The like doth Iohn Baptist, calling them a generation of Vipers: and Paul, meeting with Ananias, a notorious hypocrite, who commanded him to be smitten on the face,
The like does John Baptist, calling them a generation of Vipers: and Paul, meeting with Ananias, a notorious hypocrite, who commanded him to be smitten on the face,
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for the disgrace of his person, and of his cause, hee boldly sets vpon him, saying, God will smite thee thou painted wall.
for the disgrace of his person, and of his cause, he boldly sets upon him, saying, God will smite thee thou painted wall.
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Now the reason why publike offences should haue open rebuke, is; First, that others hearing it, may bee terrified from the same;
Now the reason why public offences should have open rebuke, is; First, that Others hearing it, may be terrified from the same;
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and so such sinnes may be lesse infections, according to the place before alleaged, Them that sinne, rebuke openly, 1. Tim. 5.20. that the rest may feare ] and so consequently bee restrained from the like courses.
and so such Sins may be less infections, according to the place before alleged, Them that sin, rebuke openly, 1. Tim. 5.20. that the rest may Fear ] and so consequently be restrained from the like courses.
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Secondly, that if it be possible, the parties offending may be conuerted: according to that of the Apostle.
Secondly, that if it be possible, the parties offending may be converted: according to that of the Apostle.
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The Cretians are alwaies liers, euill beasts, Tit. 1.12.13. slow bellies: wherefore reproue them sharpely, that they may bee [ found in the faith. The Cretians Are always liers, evil beasts, Tit. 1.12.13. slow bellies: Wherefore reprove them sharply, that they may be [ found in the faith.
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] For when men are set vpon the stage, and exposed to open shame, they will take it to heart,] For when men Are Set upon the stage, and exposed to open shame, they will take it to heart,
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and if any thing will worke vpon them for their reformation, this will:
and if any thing will work upon them for their Reformation, this will:
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and if they proue incorrigible notwithstanding this, yet this benefit will come of it, that they shall bee more inexcuseable in the day of the Lord, in that they heard their sins so much disgraced,
and if they prove incorrigible notwithstanding this, yet this benefit will come of it, that they shall be more inexcusable in the day of the Lord, in that they herd their Sins so much disgraced,
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and the vengeance of God denounced against the same, and yet would not breake off the practise of them by sound repentance.
and the vengeance of God denounced against the same, and yet would not break off the practice of them by found Repentance.
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Thirdly, it makes greatly for the glory of God, when hee executeth his iudgements vpon them in this world:
Thirdly, it makes greatly for the glory of God, when he Executeth his Judgments upon them in this world:
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for those that haue heard their grosse and hainous offences inueighed against, and withall are witnesses of their wilfull continuance therein, they cannot but in their consciences iustifie the Lord in his proceeding against them.
for those that have herd their gross and heinous offences inveighed against, and withal Are Witnesses of their wilful Continuance therein, they cannot but in their Consciences justify the Lord in his proceeding against them.
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That was it especially that caused Dauid to shame himselfe publikely, after that hee had committed adultery and murther, that God might bee pure when hee iudged.
That was it especially that caused David to shame himself publicly, After that he had committed adultery and murder, that God might be pure when he judged.
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Otherwise men might haue thought the Lord too seuere, in inflicting such punishments vpon him as afterwards he tasted of. Otherwise men might have Thought the Lord too severe, in inflicting such punishments upon him as afterwards he tasted of.
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Here then in the first place is an instruction for Ministers, and such as haue cause and calling to deale with offenders, that they suffer not their mouthes to be shut by reason of the multitude,
Here then in the First place is an instruction for Ministers, and such as have cause and calling to deal with offenders, that they suffer not their mouths to be shut by reason of the multitude,
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or greatnesse of the persons that are faulty; but according to the nature of the offence, so to apply their reproofes accordingly:
or greatness of the Persons that Are faulty; but according to the nature of the offence, so to apply their reproofs accordingly:
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if they dishonour God openly, let them heare of it openly:
if they dishonour God openly, let them hear of it openly:
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and if they will set their sinnes vpon the stage, let vs set their shame there also, that those that are witnesses of the one, may be also witnesses of the other:
and if they will Set their Sins upon the stage, let us Set their shame there also, that those that Are Witnesses of the one, may be also Witnesses of the other:
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otherwise we shall be iniurious vnto God, and vnto men;
otherwise we shall be injurious unto God, and unto men;
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vnto the offenders, and vnto our selues, because their blood shall bee required at our hands.
unto the offenders, and unto our selves, Because their blood shall be required At our hands.
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Therfore let vs carefully looke vnto this duty, and the more opposition we finde against the performance thereof, the more let vs pray for strength and courage to go through with the same;
Therefore let us carefully look unto this duty, and the more opposition we find against the performance thereof, the more let us pray for strength and courage to go through with the same;
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knowing that it is a great deale better that men should be offended with vs for doing our duty,
knowing that it is a great deal better that men should be offended with us for doing our duty,
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then that God should plague vs for omitting our duty.
then that God should plague us for omitting our duty.
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Steuen knew that most of those vnto whom hee was to speake would not take a reproofe at his hands:Stephen knew that most of those unto whom he was to speak would not take a reproof At his hands:
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yet he saw that he had a calling to giue it, and they had need of it;
yet he saw that he had a calling to give it, and they had need of it;
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and therfore he tels them roundly of their faults, saying, Ye stifnecked, and of vncircumcised hearts and eares, ye haue alwaies resisted the holy Ghost:
and Therefore he tells them roundly of their Faults, saying, You Stiffnecked, and of uncircumcised hearts and ears, you have always resisted the holy Ghost:
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as your fathers did, so doe you, &c. Indeed hereupon they gnashed their teeth at him,as your Father's did, so do you, etc. Indeed hereupon they gnashed their teeth At him,
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and stopped their eares, that they might not heare him, and so running vpon him with great violence and outrage, stoned him to death:
and stopped their ears, that they might not hear him, and so running upon him with great violence and outrage, stoned him to death:
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but what lost hee by that? hee parted with a fraile and miserable life, and went presently to enioy an euerlasting and most blessed kingdome in the heauens.
but what lost he by that? he parted with a frail and miserable life, and went presently to enjoy an everlasting and most blessed Kingdom in the heavens.
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Let vs therefore be resolute and couragious as he was, and neuer feare the faces of mortall men;
Let us Therefore be resolute and courageous as he was, and never Fear the faces of Mortal men;
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knowing that there is no greater danger then for a man to neglect his duty; nor greater comfort then to performe it, though it bee the losse of his life.
knowing that there is no greater danger then for a man to neglect his duty; nor greater Comfort then to perform it, though it be the loss of his life.
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Secondly, is it so that open sinnes must haue open rebuke? hence then let vs learne, that if wee would not haue Gods Minister to lay open our shame before the congregation, wee must take heed of grosse, and foule, and scandalous offences.
Secondly, is it so that open Sins must have open rebuke? hence then let us Learn, that if we would not have God's Minister to lay open our shame before the congregation, we must take heed of gross, and foul, and scandalous offences.
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For if we liue in continuall swearing, or Sabbath-breaking, or brawling, or whoring, or stealing,
For if we live in continual swearing, or Sabbath-breaking, or brawling, or whoring, or stealing,
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or any the like inordinate courses, so that by our ill conuersation, we cause Gods glorious name to be ill spoken of, wee must looke to heare of it to our iust disgrace:
or any the like inordinate courses, so that by our ill Conversation, we cause God's glorious name to be ill spoken of, we must look to hear of it to our just disgrace:
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and if wee set light by Gods glory, there is no reason that his seruants should make any reckoning of our credit.
and if we Set Light by God's glory, there is no reason that his Servants should make any reckoning of our credit.
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1749
Let men therefore be carefull to auoide publike euils, or else prepare themselues for publike rebukes, which are the best medicines for the recouering of their sicke and sinfull soules.
Let men Therefore be careful to avoid public evils, or Else prepare themselves for public rebukes, which Are the best medicines for the recovering of their sick and sinful Souls.
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1750
8. Now goe and write it before them in a booke, that that it may bee for the last day, [ for euer and euer.
8. Now go and write it before them in a book, that that it may be for the last day, [ for ever and ever.
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1751
] Hence ariseth this doctrine, that That testimony shall abide with euery man, which God giueth him in his word. ] Hence arises this Doctrine, that That testimony shall abide with every man, which God gives him in his word.
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1752
Looke what the Lord saith of any one, that shal stand firme, and tarrie with him till death,
Look what the Lord Says of any one, that shall stand firm, and tarry with him till death,
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1753
yea after death, euen for euer and euer.
yea After death, even for ever and ever.
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1754
As here the Prophet Isaiah from the Lords mouth chargeth these cowardly Iewes to bee dissemblers and rebels:
As Here the Prophet Isaiah from the lords Mouth charges these cowardly Iewes to be dissemblers and rebels:
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1755
this hath stood in record against them many hundred yeares, and doth still;
this hath stood in record against them many hundred Years, and does still;
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1756
their names are not yet healed, nor euer shall be, but all that liued and died in their impenitency, shall haue their shame encreased in the day of the Lord,
their names Are not yet healed, nor ever shall be, but all that lived and died in their impenitency, shall have their shame increased in the day of the Lord,
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1757
and that shall tarrie with them for euermore.
and that shall tarry with them for evermore.
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1758
This is also euident in the Scribes and Pharisies, who though they carried away all the praise and commendation among men, our Sauiour doth disgrace to the vttermost, calling them painted sepulchres, that had faire outsides,
This is also evident in the Scribes and Pharisees, who though they carried away all the praise and commendation among men, our Saviour does disgrace to the uttermost, calling them painted sepulchres, that had fair outsides,
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1759
but within were full of corruption, and withal denouncing many curses and woes against them:
but within were full of corruption, and withal denouncing many curses and woes against them:
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1760
now who are more odious then they? what name of greater infamie among men then the name of Pharisee? and what is the reason hereof? surely this;
now who Are more odious then they? what name of greater infamy among men then the name of Pharisee? and what is the reason hereof? surely this;
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1761
the word of God doth disgrace such kind of people; and therefore it stickes so fast vnto them, and shall doe for euer.
the word of God does disgrace such kind of people; and Therefore it sticks so fast unto them, and shall do for ever.
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1762
So on the other side Paul was much slandered and reuiled, counted a pestilent fellow, a troubler of the world,
So on the other side Paul was much slandered and reviled, counted a pestilent fellow, a troubler of the world,
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1763
and the ringleader of heretickes, and Tertullus made such a bitter oration against him, and brought such witnesses to confirme his speeches, that a carnall man would haue thought his name almost vncureable:
and the ringleader of Heretics, and Tertullus made such a bitter oration against him, and brought such Witnesses to confirm his Speeches, that a carnal man would have Thought his name almost uncurable:
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1764
yet who more honourable then Paul? his very name doth carrie a wonderful reuerence with it,
yet who more honourable then Paul? his very name does carry a wondered Reverence with it,
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1765
and that in the very hearts of wicked men.
and that in the very hearts of wicked men.
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1766
But how commeth it to passe that hee that was then so shamefully traduced, should now bee so highly magnified? this is the true reason of it;
But how comes it to pass that he that was then so shamefully traduced, should now be so highly magnified? this is the true reason of it;
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1767
he did that which the word of God did commend, though men did condemne it;
he did that which the word of God did commend, though men did condemn it;
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1768
and therefore hauing a good testimony from heauen, all the calumniations and slanders of men could nothing at all impeach his credit,
and Therefore having a good testimony from heaven, all the calumniations and slanders of men could nothing At all impeach his credit,
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1769
but did rather cause it to shine out more clearely.
but did rather cause it to shine out more clearly.
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1770
The Scriptures abound with examples of this kinde, but I hasten to the reasons, which are these.
The Scriptures abound with Examples of this kind, but I hasten to the Reasons, which Are these.
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1771
First, the word of God doth giue men neither more nor lesse then their due, it passeth a righteous sentence;
First, the word of God does give men neither more nor less then their endue, it passes a righteous sentence;
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1772
and therefore it must needs stand. The world commonly calles good euill, and euill good: light darkenesse, and darkenesse light;
and Therefore it must needs stand. The world commonly calls good evil, and evil good: Light darkness, and darkness Light;
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1773
and therefore the testimony therof is little worth, and of small or no continuance: but the word of God pronounceth none good, or bad, vnlesse they bee so.
and Therefore the testimony thereof is little worth, and of small or no Continuance: but the word of God pronounceth none good, or bad, unless they be so.
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1774
If the course of a mans life be such as the Scriptures doe commend, though all the world speake against it, it is commendable:
If the course of a men life be such as the Scriptures do commend, though all the world speak against it, it is commendable:
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1775
and if it bee such as the word discommendeth, though men and Angels should speake for it, it is to bee disliked and condemned:
and if it be such as the word discommendeth, though men and Angels should speak for it, it is to be disliked and condemned:
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1776
for the words of the Lord are pure words, as siluer tried in the furnace of earth, fined seuen fold. for the words of the Lord Are pure words, as silver tried in the furnace of earth, fined seuen fold.
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1777
Secondly, as the Scripture giues a sound testimonie, so the Lord himselfe will backe it, and make it good.
Secondly, as the Scripture gives a found testimony, so the Lord himself will back it, and make it good.
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1778
The word denounceth shame vpon all sinners; therefore must God of necessity powre it vpon them;
The word Denounceth shame upon all Sinners; Therefore must God of necessity pour it upon them;
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1779
for else hee should not bee true in his threatnings.
for Else he should not be true in his threatenings.
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1780
Earthly Princes doe enact penall lawes and statutes, and yet many times doe not see them executed: but God deales not so;
Earthly Princes do enact penal laws and statutes, and yet many times do not see them executed: but God deals not so;
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1781
but whosoeuer doth persist in his wickednesse, is sure to meete with disgrace in the end:
but whosoever does persist in his wickedness, is sure to meet with disgrace in the end:
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1782
as godly men shall inherite glory, though they bee vilified and debased for a time;
as godly men shall inherit glory, though they be vilified and debased for a time;
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1783
so shall sinners inherit dishonour (as the Wise man affirmeth) though they be exalted for a season.
so shall Sinners inherit dishonour (as the Wise man Affirmeth) though they be exalted for a season.
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1784
Durable sinnes shall haue abiding shame; and constant obedience shall haue euerlasting glory: euery man shall receiue according to his workes, whether good or euill.
Durable Sins shall have abiding shame; and constant Obedience shall have everlasting glory: every man shall receive according to his works, whither good or evil.
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1785
This then may serue to discouer vnto vs their follie and madnesse, that would faine haue credit in the world,
This then may serve to discover unto us their folly and madness, that would feign have credit in the world,
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1786
and yet seeke not for it in the word, but are proud and ambitious; vaineglorious, and couetous;
and yet seek not for it in the word, but Are proud and ambitious; vainglorious, and covetous;
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1787
full of hypocrisie, and of all manner of iniquity:
full of hypocrisy, and of all manner of iniquity:
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1788
is this the way to get good estimation, and lasting credit? nay, the Lord saith, that the proud are cursed which erre from his commandements:
is this the Way to get good estimation, and lasting credit? nay, the Lord Says, that the proud Are cursed which err from his Commandments:
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1789
and that the name of the wicked shall rot. and that the name of the wicked shall rot.
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1790
Doe they thinke that if they can goe beyond others in wealth, in command, in outward dignity,
Do they think that if they can go beyond Others in wealth, in command, in outward dignity,
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1791
and the like, that then they shall carrie away the reputation from them? nay, they are farre deceiued if they so imagine:
and the like, that then they shall carry away the reputation from them? nay, they Are Far deceived if they so imagine:
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1792
God makes no promise of commendation to them in the Scripture; and therefore it is a vaine thing for them to expect it:
God makes no promise of commendation to them in the Scripture; and Therefore it is a vain thing for them to expect it:
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1793
for none is praiseworthy, but hee whom the Lord praiseth; for none is praiseworthy, but he whom the Lord Praiseth;
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1794
and therefore though men magnifie vs, as they did Herod, Act. 12. yet let vs thinke neuer the better of our selues:
and Therefore though men magnify us, as they did Herod, Act. 12. yet let us think never the better of our selves:
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1795
for if we bee impious persons as he was, the time shall come when the Lord will cause vs to bee abhorred and loathed.
for if we be impious Persons as he was, the time shall come when the Lord will cause us to be abhorred and loathed.
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1796
Secondly, if wee desire to haue a good name while we liue, to leaue it behind vs when we die,
Secondly, if we desire to have a good name while we live, to leave it behind us when we die,
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1797
and to haue euerlasting honour before all the Saints and Angels for euer, then let vs take such courses as God himselfe doth approue and commend.
and to have everlasting honour before all the Saints and Angels for ever, then let us take such courses as God himself does approve and commend.
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1798
Let vs get faith and loue in our hearts, and let vs manifest the fruits thereof in our liues:
Let us get faith and love in our hearts, and let us manifest the fruits thereof in our lives:
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1799
let vs be truly religious towards God, and zealous in his seruice:
let us be truly religious towards God, and zealous in his service:
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1800
let vs be righteous towards men, and carrie a liberall heart, and a bountifull hand for good and mercifull vses:
let us be righteous towards men, and carry a liberal heart, and a bountiful hand for good and merciful uses:
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1801
for these things God himselfe doth commend, and therefore wee may assure our selues that they will procure vs eternall praise. for these things God himself does commend, and Therefore we may assure our selves that they will procure us Eternal praise.
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1802
And though sinfull men may try vs by reproaches and slanders, and seeke by all meanes to blemish our names,
And though sinful men may try us by Reproaches and slanders, and seek by all means to blemish our names,
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1803
as they dealt with our Sauiour, and his Apostles and followers in former times, yet shall our memoriall be blessed, and our goodnesse bee had in euerlasting remembrance: Pro. 10.7. Psal. 11•. Psal. 37.6. God shall bring forth our righteousnes as the light, and our iudgement as the noone day.
as they dealt with our Saviour, and his Apostles and followers in former times, yet shall our memorial be blessed, and our Goodness be had in everlasting remembrance: Pro 10.7. Psalm 11•. Psalm 37.6. God shall bring forth our righteousness as the Light, and our judgement as the noon day.
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Vers. 9. That it is a rebellious people ] This is the crime that is charged vpon them being full of infidelity and disobedience, they are indited of high treason against the Lord, which was the heauiest imputation that could bee laid vpon them. Whence note this point, that
Vers. 9. That it is a rebellious people ] This is the crime that is charged upon them being full of infidelity and disobedience, they Are Indited of high treason against the Lord, which was the Heaviest imputation that could be laid upon them. Whence note this point, that
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1805
They are the most miserable and wretched rebels, that are rebels against God.
They Are the most miserable and wretched rebels, that Are rebels against God.
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1806
Though it be an offence very grieuous and odious for a subiect to shew himselfe disloyall to his earthly Soueraigne,
Though it be an offence very grievous and odious for a Subject to show himself disloyal to his earthly Sovereign,
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1807
yet this shall stand as a sure conclusion when heauen and earth shall fall, that the greatest Sinner is the greatest Traitor.
yet this shall stand as a sure conclusion when heaven and earth shall fallen, that the greatest Sinner is the greatest Traitor.
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1808
Hence it is, that when the Prophet Samuel would set out the hainousnesse of Sauls sinne, in sparing Agag, the King of the Amalekites,
Hence it is, that when the Prophet Samuel would Set out the heinousness of Saul's sin, in sparing Agag, the King of the Amalekites,
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1809
and the best of the sheepe and oxen, and of the things that should haue been destroyed, hee compareth it with those crimes that were most hatefull and most punishable by Gods law, saying, Rebellion (to wit, against the Lord) is as the sinne of witchcraft,
and the best of the sheep and oxen, and of the things that should have been destroyed, he compareth it with those crimes that were most hateful and most punishable by God's law, saying, Rebellion (to wit, against the Lord) is as the sin of witchcraft,
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1810
and transgression is wickednesse, and Idolatrie: and therefore Saul must needs bee a notorious malefactor, that was found guilty thereof.and Transgression is wickedness, and Idolatry: and Therefore Saul must needs be a notorious Malefactor, that was found guilty thereof.
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1811
So dealeth Moses with the stifnecked and peruerse Israelites: So deals Moses with the Stiffnecked and perverse Israelites:
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1812
Heare yee rebels (saith he) shall wee bring you water out of the rocke? as if more could not be spoken for the shame and disgrace of impious persons, Hear ye rebels (Says he) shall we bring you water out of the rock? as if more could not be spoken for the shame and disgrace of impious Persons,
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then to brand them with the note of rebels against the Lord of heauen and earth.
then to brand them with the note of rebels against the Lord of heaven and earth.
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But that this point may be yet more cleare and perspicuous, let vs weigh these reasons that follow for the confirmation thereof.
But that this point may be yet more clear and perspicuous, let us weigh these Reasons that follow for the confirmation thereof.
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First, the lawes that they breake (which notwithstanding they are more strictly tied to obserue, then any subiect in the world is the statutes of his Prince) are most equall and iust, and meet to be kept:
First, the laws that they break (which notwithstanding they Are more strictly tied to observe, then any Subject in the world is the statutes of his Prince) Are most equal and just, and meet to be kept:
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and therefore the presumptuous breach thereof must of necessity argue the most indigne and vnworthie rebellion that can be imagined.
and Therefore the presumptuous breach thereof must of necessity argue the most indign and unworthy rebellion that can be imagined.
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1817
It was no small fault in the Israelites to renounce their alleagiance to Rehoboam, and to stand vp in armes against him, being their lawfull King and Gouernour,
It was no small fault in the Israelites to renounce their allegiance to Rehoboam, and to stand up in arms against him, being their lawful King and Governor,
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1818
albeit hee threatned to impose vpon them rigorous and sharpe lawes, to make his yoake more grieuous then his fathers, so that whereas Salomon had chastised them with rods, hee would correct them with scourges:
albeit he threatened to impose upon them rigorous and sharp laws, to make his yoke more grievous then his Father's, so that whereas Solomon had chastised them with rods, he would correct them with scourges:
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how hainous then is their offence that doe refuse to submit their neckes vnto Gods yoake, who is a more absolute King then euer any was,
how heinous then is their offence that do refuse to submit their necks unto God's yoke, who is a more absolute King then ever any was,
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or shall bee to the end of the world, whose lawes are perfectly good and righteous, all of them tending, not alone to his owne glory,
or shall be to the end of the world, whose laws Are perfectly good and righteous, all of them tending, not alone to his own glory,
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1821
but to the present and eternall benefit and comfort of such as doe obey the same?
but to the present and Eternal benefit and Comfort of such as do obey the same?
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1822
Secondly, those are the most vile traitors, that doe rebell against their Soueraigne, that hath bin very bountifull and gratious vnto them: (which was it that made Achitophels treacherie against Dauid more inhumane & barbarous:) now what Kings fauours can stand in the ballance against Gods fauours, which he vouchsafeth to the basest of the sonnes of men? for he it is that giueth them life and being, and all things:
Secondly, those Are the most vile Traitors, that do rebel against their Sovereign, that hath been very bountiful and gracious unto them: (which was it that made Achitophels treachery against David more inhumane & barbarous:) now what Kings favours can stand in the balance against God's favours, which he vouchsafeth to the Basest of the Sons of men? for he it is that gives them life and being, and all things:
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1823
in him they liue, and moue, and haue their subsistence:
in him they live, and move, and have their subsistence:
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1824
and without him they could not continue to breath so much as one houre, nay nor one minute of an houre, much lesse enioy the comfortable vse of any creature vnder the Sunne:
and without him they could not continue to breath so much as one hour, nay nor one minute of an hour, much less enjoy the comfortable use of any creature under the Sun:
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1825
and therefore seeing the bounty and kindnesse of the Lord is so exceeding great, their rebellion that doe lift vp themselues against him,
and Therefore seeing the bounty and kindness of the Lord is so exceeding great, their rebellion that do lift up themselves against him,
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1826
and cast of the obedience of his lawes, is of all men most worthy to bee condemned and abhorred.
and cast of the Obedience of his laws, is of all men most worthy to be condemned and abhorred.
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1827
Thirdly, their case doth hence appeare to bee very wofull and miserable, that the punishment appointed for them, is both very grieuous, and withall vnauoidable.
Thirdly, their case does hence appear to be very woeful and miserable, that the punishment appointed for them, is both very grievous, and withal unavoidable.
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1828
First, the grieuousnesse thereof is euident by this, that whereas earthly Monarches can proceed no further against the most notorious malefactors,
First, the grievousness thereof is evident by this, that whereas earthly Monarchs can proceed no further against the most notorious malefactors,
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1829
but to the torturing and killing of their bodies, the confiscating of their lands and goods, and the defaming of them and theirs for a season:
but to the torturing and killing of their bodies, the confiscating of their Lands and goods, and the defaming of them and theirs for a season:
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so that if there bee vnfaigned repentance in the parties offending, as there was in the good thiefe on the crosse, their soules may be saued,
so that if there be unfeigned Repentance in the parties offending, as there was in the good thief on the cross, their Souls may be saved,
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1831
and their names healed, and both body and soule eternally glorified) i• is otherwise with the great King of heauen, who will plague those that are traitors against his Maiesty with all manner of iudgements in this life,
and their names healed, and both body and soul eternally glorified) i• is otherwise with the great King of heaven, who will plague those that Are Traitors against his Majesty with all manner of Judgments in this life,
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1832
and when hee hath done with them here, will call them to a reckoning againe at that great Assises at the last day,
and when he hath done with them Here, will call them to a reckoning again At that great Assizes At the last day,
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1833
and there expose them to perpetuall shame and infamie, and inflict vpon their bodies and soules, such torments as shall bee easelesse, endlesse, and remedilesse.
and there expose them to perpetual shame and infamy, and inflict upon their bodies and Souls, such torments as shall be easeless, endless, and remediless.
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1834
Secondly, for the vnauoidablenes of these punishments, we must know, though rebels against worldly Princes, when they haue cast themselues into danger, may by flying, or hiding of themselues, escape,
Secondly, for the vnauoidablenes of these punishments, we must know, though rebels against worldly Princes, when they have cast themselves into danger, may by flying, or hiding of themselves, escape,
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1835
or if they bee apprehended, make notable defences and apologies to serue their present purpose,
or if they be apprehended, make notable defences and apologies to serve their present purpose,
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1836
and so winde themselues out of troubles, it is no boot to deale in that sort with the Lord:
and so wind themselves out of Troubles, it is no boot to deal in that sort with the Lord:
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1837
for whither can they goe from his presence, but hee will finde them out? and what wittie and cunning deuices can they haue for the colouring of their treacherous practises,
for whither can they go from his presence, but he will find them out? and what witty and cunning devices can they have for the colouring of their treacherous practises,
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1838
but hee will descry and discouer the same, and that to their greater shame and punishment? Which being so, the vse shall be,
but he will descry and discover the same, and that to their greater shame and punishment? Which being so, the use shall be,
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1839
First, for the conuicting of many to bee notorious rebels, that esteeme themselues as honest men as any in the countrey,
First, for the convicting of many to be notorious rebels, that esteem themselves as honest men as any in the country,
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1840
and will defie him that shal charge them with treason:
and will defy him that shall charge them with treason:
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1841
what say they to this? Doe they not vsually take the holy name of God in vaine? Doe they not prophane his Sabbaths? doe they not defile their soules and b•dies with many horrible pollutions? And whe as they haue been often told of these faults,
what say they to this? Do they not usually take the holy name of God in vain? Do they not profane his Sabbaths? do they not defile their Souls and b•dies with many horrible pollutions? And when as they have been often told of these Faults,
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1842
and sharpely rebuked for them, doe they not for all that continue still in them,
and sharply rebuked for them, do they not for all that continue still in them,
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1843
and vndertake the defence of them? Yea doe they not fret, and fume, and chafe, at such as seek to reclaime them from their leaud courses? If their consciences doe accuse them of these,
and undertake the defence of them? Yea do they not fret, and fume, and chafe, At such as seek to reclaim them from their lewd courses? If their Consciences do accuse them of these,
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1844
and the like crimes, vndoubtedly they are guiltie of high treason against the Lord of heauen and earth:
and the like crimes, undoubtedly they Are guilty of high treason against the Lord of heaven and earth:
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1845
they carrie the diuels badge, and fight vnder his banner, as professed enemies vnto God, and his truth:
they carry the Devils badge, and fight under his banner, as professed enemies unto God, and his truth:
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1846
and whatsoeuer they thinke of themselues, such the Lord will esteeme them to be, and proceed against them accordingly.
and whatsoever they think of themselves, such the Lord will esteem them to be, and proceed against them accordingly.
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1847
Secondly, let this teach vs to bee most fearefull of transgressing the sacred lawes of our heauenly King:
Secondly, let this teach us to be most fearful of transgressing the sacred laws of our heavenly King:
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1848
and if we be at any time put to that straite, that wee must either violate the commandement of our earthly gouernours,
and if we be At any time put to that strait, that we must either violate the Commandment of our earthly Governors,
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1849
or of God himselfe, let vs chuse rather to obey God then men:
or of God himself, let us choose rather to obey God then men:
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1850
and with a meeke spirit, and peaceable cariage submit our selues to their censures, rather then incurre the Lords displeasure,
and with a meek Spirit, and peaceable carriage submit our selves to their censures, rather then incur the lords displeasure,
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1851
and so become liable to his iudgements.
and so become liable to his Judgments.
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1852
Thirdly, this is for singulas comfort vnto Gods people, who are charged to be factious and seditious, vnquiet and vndutifull persons:
Thirdly, this is for singulas Comfort unto God's people, who Are charged to be factious and seditious, unquiet and undutiful Persons:
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1853
yet so long as their consciences tell them, that they are willing to attend to holy and wholesome doctrine, whereby their sinnes may bee reproued,
yet so long as their Consciences tell them, that they Are willing to attend to holy and wholesome Doctrine, whereby their Sins may be reproved,
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1854
and their hearts and liues reformed and bettered, they may be sure that God accounteth them good subiects;
and their hearts and lives reformed and bettered, they may be sure that God accounteth them good Subjects;
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1855
and those that are such vnto him, are of all other most loyall and dutifull vnto their rulers and gouernors:
and those that Are such unto him, Are of all other most loyal and dutiful unto their Rulers and Governors:
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1856
neither indeed can any be truly faithfull vnto men, that hath not first learned to be faithful vnto God.
neither indeed can any be truly faithful unto men, that hath not First learned to be faithful unto God.
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1857
Let vs not therefore be dismaied at the clamors of those that doe vniustly charge vs with disloyalty.
Let us not Therefore be dismayed At the clamours of those that do unjustly charge us with disloyalty.
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1858
Athaliah cried out, treason, treason: but in truth, she was the traitor her selfe: Athaliah cried out, treason, treason: but in truth, she was the traitor her self:
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1859
and the like may be said of many that are so ready to traduce others in that sort:
and the like may be said of many that Are so ready to traduce Others in that sort:
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1860
whatsoeuer their outward behauiour towards Magistrates, and such as are in authority be, they are miserable and wretched rebels before the Lord,
whatsoever their outward behaviour towards Magistrates, and such as Are in Authority be, they Are miserable and wretched rebels before the Lord,
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1861
and such they shall appeare to be in the end, if they doe not in time submit themselues vnder his gratious gouemment.
and such they shall appear to be in the end, if they do not in time submit themselves under his gracious gouemment.
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1862
THE SIXTH SERMON. ISAIAN 30. Vers. 9.10. Vers. 9. And children that would not heare the law of the Lord.
THE SIXTH SERMON. ISAIAH 30. Vers. 9.10. Vers. 9. And children that would not hear the law of the Lord.
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1863
10. Which say vnto the Seers, see not: and to the Prophets, prophecie not vnto vs right things:10. Which say unto the Seers, see not: and to the prophets, prophecy not unto us right things:
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1864
but speake flattering things vnto vs, prophecie errours.
but speak flattering things unto us, prophecy errors.
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1865
WE haue heard in the former words, that notwithstanding the Iewes did professe themselues to bee the onely people that stood for God,
WE have herd in the former words, that notwithstanding the Iewes did profess themselves to be the only people that stood for God,
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1866
and for his worship, yet the Lord doth proclaime them wicked rebels against his Maiesty.
and for his worship, yet the Lord does proclaim them wicked rebels against his Majesty.
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1867
Now in these words the Prophet goeth forward to proue them to be such, and that hee doth by two maine reasons, viz.
Now in these words the Prophet Goes forward to prove them to be such, and that he does by two main Reasons, viz.
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1868
First, from their ill affection that they had, both to the word of God (which appeared in this, that howsoeuer they did by occasion heare it,
First, from their ill affection that they had, both to the word of God (which appeared in this, that howsoever they did by occasion hear it,
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1869
yet they [ would not ] haue heard it, if they could haue done otherwise for shame) and also to the Prophets of God, which brought his message vnto them:
yet they [ would not ] have herd it, if they could have done otherwise for shame) and also to the prophets of God, which brought his message unto them:
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They said vnto the Seers, see not, and to the Prophets, prophecie not vnto vs right things: They said unto the Seers, see not, and to the prophets, prophecy not unto us right things:
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1871
they could not endure that they should take notice of euery thing that was amisse in them,
they could not endure that they should take notice of every thing that was amiss in them,
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1872
and that they should presse euery part of Gods will vpon their consciences: this they thought to bee too much strictnesse and precisenesse.
and that they should press every part of God's will upon their Consciences: this they Thought to be too much strictness and preciseness.
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1873
2. Secondly, he proueth them to be rebels by their great affection that they carried vnto that which would doo them most hurt, 〈 ◊ 〉. flatteric and errours.
2. Secondly, he Proves them to be rebels by their great affection that they carried unto that which would do them most hurt, 〈 ◊ 〉. flatteric and errors.
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1874
Thus much to d•ing the 〈 ◊ 〉 and order of these words the meaning whereof shal by Gods assistance) be 〈 … 〉 fully laid open in the handling of the seuerall doctrines.
Thus much to d•ing the 〈 ◊ 〉 and order of these words the meaning whereof shall by God's assistance) be 〈 … 〉 Fully laid open in the handling of the several doctrines.
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1875
Vers. 9. And children that world not heare the l•• of the Lord. Vers. 9. And children that world not hear the l•• of the Lord.
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1876
] In that the Prophet do the 〈 … 〉 ment proue them to bee traito•s against th• most high.
] In that the Prophet do the 〈 … 〉 meant prove them to be traito•s against th• most high.
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1877
This is the doctrine 〈 … 〉, viz. that, it is an infallible note of an impious and rebellious person, to be vnwilling to heare the holy word of God.
This is the Doctrine 〈 … 〉, viz. that, it is an infallible note of an impious and rebellious person, to be unwilling to hear the holy word of God.
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1878
Although men doe ordinarily resort vnto the assemblies where the Gospell is pursely preached;
Although men do ordinarily resort unto the assemblies where the Gospel is pursely preached;
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1879
yet, if they wish in their hearts that they were from vnder those droppings, and if they might haue their owne choice, they would bee from vnder them, they are carnall and vngodly men, what appearances soeuer there bee to the contrary.
yet, if they wish in their hearts that they were from under those droppings, and if they might have their own choice, they would be from under them, they Are carnal and ungodly men, what appearances soever there be to the contrary.
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1880
The same marke of wicked sinners is giuen by Iob, where he saith, They say vnto God, Depart from vs:
The same mark of wicked Sinners is given by Job, where he Says, They say unto God, Depart from us:
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1881
for wee desire not the knowledge of thy waies: for we desire not the knowledge of thy ways:
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1882
not that there is any such wicked monster that will directly vse those tearmes vnto the Lord:
not that there is any such wicked monster that will directly use those terms unto the Lord:
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1883
but his meaning is, that their liues and practises doe prone so much, viz. that they would not willingly haue any thing to doe with God:
but his meaning is, that their lives and practises do prove so much, viz. that they would not willingly have any thing to do with God:
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1884
which appeareth by this, that they desire not the knowledge of his maies.
which appears by this, that they desire not the knowledge of his Masters.
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1885
Let them say what they will, those that care not to bee acquainted with Gods will,
Let them say what they will, those that care not to be acquainted with God's will,
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1886
nor to learne from thence what is their dutie, doe in effect bid the Lord depart from them,
nor to Learn from thence what is their duty, do in Effect bid the Lord depart from them,
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1887
and therefore must needs bee very impious and irreligious persons.
and Therefore must needs be very impious and irreligious Persons.
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1888
To the same purpose it is said in the Psal. My people would not heare my voice:
To the same purpose it is said in the Psalm My people would not hear my voice:
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1889
and what of that? Israel would none of me.
and what of that? Israel would none of me.
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1890
If one should haue said to them, You are Apostaes, and hate God in your hearts, they would haue thought it the greatest wrong that could be:
If one should have said to them, You Are Apostates, and hate God in your hearts, they would have Thought it the greatest wrong that could be:
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1891
but wee see what the Lords testimonie is concerning them; they would not attend to my voice, therefore they would none of me:
but we see what the lords testimony is Concerning them; they would not attend to my voice, Therefore they would none of me:
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1892
they reiected my word, therefore they reiected mee.
they rejected my word, Therefore they rejected me.
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1893
Besides these places, and many moc that might bee alleaged, the causes and effects of this vnwillingnesse to heare the Lords message, will euidently proue those to be sinfull persons that are possessed therewith.
Beside these places, and many moc that might be alleged, the Causes and effects of this unwillingness to hear the lords message, will evidently prove those to be sinful Persons that Are possessed therewith.
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1894
First then for the causes thereof, there shall two onely bee named, though many other might bee brought.
First then for the Causes thereof, there shall two only bee nam, though many other might be brought.
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1895
One of them the Prophet Ieremy maketh mention of, saying: Vnto whom shall I speake, Ier. 6.10. and admonish that they may heare? behold their eares are vncircumcised, and they cannot hearken.
One of them the Prophet Ieremy makes mention of, saying: Unto whom shall I speak, Jeremiah 6.10. and admonish that they may hear? behold their ears Are uncircumcised, and they cannot harken.
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1896
In the words going before hee had denounced heauie plagues against them in regard of their horrible and fearefull transgressions, which did continually flow from them,
In the words going before he had denounced heavy plagues against them in regard of their horrible and fearful transgressions, which did continually flow from them,
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1897
euen as waters from a fountaine, vers. 7. Now hereupon some man might say, If their offences be so grieuous,
even as waters from a fountain, vers. 7. Now hereupon Some man might say, If their offences be so grievous,
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1898
wherefore doe not you tell them thereof? Why, (faies the Prophet) vnto whom shall I speake, whom shall I admonish? their eares are vncircumcised, that is, fleshly and carnall:
Wherefore do not you tell them thereof? Why, (faies the Prophet) unto whom shall I speak, whom shall I admonish? their ears Are uncircumcised, that is, fleshly and carnal:
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1899
so that albeit good instructions be brought vnto them, yet they 〈 ◊ 〉 hearken thereunto;
so that albeit good instructions be brought unto them, yet they 〈 ◊ 〉 harken thereunto;
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1900
but will bee gazing hither and thither, and haue their minds taken vp with other matters.
but will be gazing hither and thither, and have their minds taken up with other matters.
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1901
Let a debter of theirs come vnto them to pay thē money, and they will not be looking on this thing and on that,
Let a debtor of theirs come unto them to pay them money, and they will not be looking on this thing and on that,
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1902
when they should receiue it at his hands:
when they should receive it At his hands:
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1903
but when the true treasure is offered vnto them freely, they are either idle, or ill imployed,
but when the true treasure is offered unto them freely, they Are either idle, or ill employed,
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1904
so that they haue no mind to accept of that. Tell them a tale of lucre, which they may get;
so that they have no mind to accept of that. Tell them a tale of lucre, which they may get;
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1905
or of some iniurie done vnto them; whereof they may take aduantage, and their eares are wide open for such matters:
or of Some injury done unto them; whereof they may take advantage, and their ears Are wide open for such matters:
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1906
but let there bee any speech vsed tending to the glory of God, or the saluation of their soules, they are altogether deafe,
but let there be any speech used tending to the glory of God, or the salvation of their Souls, they Are altogether deaf,
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1907
and cannot with any life or cheerfulnes listen to such things.
and cannot with any life or cheerfulness listen to such things.
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1908
Now how comes their eares to be thus vncircumcised? because their hearts are vncircumcised: (which is the second cause of their vnwillingnesse to attend to the words of wisedome:) And this appeareth in two things:
Now how comes their ears to be thus uncircumcised? Because their hearts Are uncircumcised: (which is the second cause of their unwillingness to attend to the words of Wisdom:) And this appears in two things:
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1909
the first is, that (as Ieremy speaketh) they delight not in Gods voice. The second, that they doe take pleasure in vnrighteousnesse, as the Apostle witnesseth.
the First is, that (as Ieremy speaks) they delight not in God's voice. The second, that they do take pleasure in unrighteousness, as the Apostle Witnesseth.
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1910
And looke how much delight any one taketh in sin, so much hatred will hee beare against the word that checketh him for his sin: And look how much delight any one Takes in since, so much hatred will he bear against the word that checketh him for his since:
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1911
and in what measure any man dislikes the word, in the same measure will he take pleasure in all manner of iniquity, which is condemned by the word.
and in what measure any man dislikes the word, in the same measure will he take pleasure in all manner of iniquity, which is condemned by the word.
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1912
And thus much for the causes of this vnwillingnesse.
And thus much for the Causes of this unwillingness.
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1913
The ill effects follow, which (to mention but a few of a great many) are three.
The ill effects follow, which (to mention but a few of a great many) Are three.
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1914
The two former in respect of men them felues, the last in respect of God. Concerning themselues, first, they are neuer able to meditate on the word.
The two former in respect of men them selves, the last in respect of God. Concerning themselves, First, they Are never able to meditate on the word.
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1915
For whatsoeuer a man comes vnwillingly to hearken vnto, that will quickly slip out of his minde,
For whatsoever a man comes unwillingly to harken unto, that will quickly slip out of his mind,
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1916
neither can he possibly get it to take any deepe roote in his heart.
neither can he possibly get it to take any deep root in his heart.
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1917
Hence is it that when couetous, or malicious, or vnchast persons repaire vnto Sermons to please their masters,
Hence is it that when covetous, or malicious, or unchaste Persons repair unto Sermons to please their Masters,
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1918
or to satisfie the law, or for some such by respect, they neuer seriously thinke of that which they haue heard, to make any application thereof vnto themselues;
or to satisfy the law, or for Some such by respect, they never seriously think of that which they have herd, to make any application thereof unto themselves;
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1919
they cannot bring their hearts vnto it:
they cannot bring their hearts unto it:
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1920
for a sinfull conscience will not endure to be tied to the word of the Lord.
for a sinful conscience will not endure to be tied to the word of the Lord.
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1921
The Prophet Dauid saith, Lord how loue I thy law? Psal. 119.97. my meditation is in it continually.
The Prophet David Says, Lord how love I thy law? Psalm 119.97. my meditation is in it continually.
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1922
What will follow then if a man doe not loue Gods law? Surely, he will not at any time meditate theron:
What will follow then if a man do not love God's law? Surely, he will not At any time meditate theron:
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1923
which he that doth not, must needs be a very sinfull creature. Secondly, as hee will neuer ponder vpon it, so neither will he practise it.
which he that does not, must needs be a very sinful creature. Secondly, as he will never ponder upon it, so neither will he practise it.
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1924
Hee that is vnwilling to heare his dutie, will bee much more vnwilling to doe it.
He that is unwilling to hear his duty, will be much more unwilling to do it.
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1925
If wee see a seruant that cannot endure to be informed what is his masters will and pleasure, we presently conclude that such an one will not proue a faithfull and trusty seruant:
If we see a servant that cannot endure to be informed what is his Masters will and pleasure, we presently conclude that such an one will not prove a faithful and trusty servant:
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and so may we do without any breach of charity, when wee perceiue a man to be altogether carelesse,
and so may we do without any breach of charity, when we perceive a man to be altogether careless,
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1927
or contemptuous in listening to the charge of his heauenly master:
or contemptuous in listening to the charge of his heavenly master:
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1928
he that cannot abide to heare of the duties of the Sabbath, nor of the exercises of religion that he is to performe in his familie,
he that cannot abide to hear of the duties of the Sabbath, nor of the exercises of Religion that he is to perform in his family,
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1929
and the like, we may boldly say, except the Lord conuert this mans heart, certainly he will neuer make conscience of performing these duties.
and the like, we may boldly say, except the Lord convert this men heart, Certainly he will never make conscience of performing these duties.
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1930
Now for the effect which they shall find from the Lord, it is this that he will deale with them,
Now for the Effect which they shall find from the Lord, it is this that he will deal with them,
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1931
as with wicked and vngodly ones, both in this life, and afterwards: for because they receiue not the loue of the truth, that they might be saued,
as with wicked and ungodly ones, both in this life, and afterwards: for Because they receive not the love of the truth, that they might be saved,
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therefore God wil send them strong delusions, that they should beleeue lies.
Therefore God will send them strong delusions, that they should believe lies.
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1933
That all they may be damned that beleeue not the truth, but take pleasure in vnrighteousnesse. This doctrine makethThat all they may be damned that believe not the truth, but take pleasure in unrighteousness. This Doctrine makes
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1934
First, for the terror of Papists, and all such as are popishly affected, as being liable to this iudgement and heauie stroake of God,
First, for the terror of Papists, and all such as Are popishly affected, as being liable to this judgement and heavy stroke of God,
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1935
because they refuse to heare the word of the Lord, and will rather hearken to erroneous and heretical doctrine,
Because they refuse to hear the word of the Lord, and will rather harken to erroneous and heretical Doctrine,
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1936
then to the truth of God contained in the holy Scriptures; and rather lie in prison amongst malefactors, then bee in the Church amongst true Christians.
then to the truth of God contained in the holy Scriptures; and rather lie in prison among malefactors, then be in the Church among true Christians.
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1937
But though they doe not heare the word preached, yet (will some say) they pray very much.
But though they do not hear the word preached, yet (will Some say) they pray very much.
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1938
What of that? doe they imagine to haue any benesit by their prayers? if they doe, they will bee much deceiued:
What of that? do they imagine to have any Benefit by their Prayers? if they do, they will be much deceived:
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1939
for Salomon saith, He that turneth away his eare from hearing the law, euen his prayer shall be abominable. for Solomon Says, He that turns away his ear from hearing the law, even his prayer shall be abominable.
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1940
Let them pretend what they will for their wilfull absenting of themselues from our assemblies,
Let them pretend what they will for their wilful absenting of themselves from our assemblies,
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1941
as namely, that wee corrupt the word, and misinterprete and misapply the same, yet they shall finde, that they haue refused to embrace the loue of the truth, and haue beleeued lies;
as namely, that we corrupt the word, and misinterprete and misapply the same, yet they shall find, that they have refused to embrace the love of the truth, and have believed lies;
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1942
and that therefore the Lord hath iustly giuen them vp to bee deluded by Satan, and so to bee damned with him euerlastingly.
and that Therefore the Lord hath justly given them up to be deluded by Satan, and so to be damned with him everlastingly.
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1943
Secondly, for the iust reproofe of many among vs, who will come vnto the Church,
Secondly, for the just reproof of many among us, who will come unto the Church,
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1944
and sit before the Preacher, as men and women desiring to obtaine the knowledge of Gods waies,
and fit before the Preacher, as men and women desiring to obtain the knowledge of God's ways,
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1945
whereas in truth the Lord and their owne consciences can witnesse, that they are altogether vnwilling to receiue any wholesome admonition and instruction:
whereas in truth the Lord and their own Consciences can witness, that they Are altogether unwilling to receive any wholesome admonition and instruction:
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1946
and that no charge is, or can bee more vnpleasant, and distastfull vnto them, then that of the God of heauen,
and that no charge is, or can be more unpleasant, and distasteful unto them, then that of the God of heaven,
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1947
when he straitly enioyneth them with all speed to get out of their sins, and to turne their feet into the way of his testimonies.
when he straitly enjoineth them with all speed to get out of their Sins, and to turn their feet into the Way of his testimonies.
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1948
And because they will bee very loath to acknowledge thus much, but are ready to harbour too good an opinion of themselues,
And Because they will be very loath to acknowledge thus much, but Are ready to harbour too good an opinion of themselves,
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1949
as if none were more forward hearers then they are, let their owne hearts bee iudges, what preparation they make before hand for the fitting of themselues for such a great worke;
as if none were more forward hearers then they Are, let their own hearts be judges, what preparation they make before hand for the fitting of themselves for such a great work;
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1950
what attention they vse when they are present, and what meditation and conference they haue concerning it when they are departed.
what attention they use when they Are present, and what meditation and conference they have Concerning it when they Are departed.
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1951
Of which points if they would without partiality examine themselues, they should easily discerne a great deale of backwardnesse in their nature, and in their practise.
Of which points if they would without partiality examine themselves, they should Easily discern a great deal of backwardness in their nature, and in their practice.
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1952
If a man should protest that hee goes to the market with a great desire to buy food for himselfe and his family,
If a man should protest that he Goes to the market with a great desire to buy food for himself and his family,
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1953
yet if he alwaies played the vnthrift with his money, and neuer brought home any prouision, we would not giue credit to his words,
yet if he always played the unthrift with his money, and never brought home any provision, we would not give credit to his words,
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1954
but account him a meere dissembler:
but account him a mere dissembler:
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1955
and the like censure may wee passe on such, as pretend they are willing to reape benefit by the word, to the intent they may bee able to helpe both themselues and their families,
and the like censure may we pass on such, as pretend they Are willing to reap benefit by the word, to the intent they may be able to help both themselves and their families,
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1956
and yet neuer carrie away any thing to the purpose, but if they aske them what points were handled, they can say nothing but this,
and yet never carry away any thing to the purpose, but if they ask them what points were handled, they can say nothing but this,
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1957
surely wee heard a very good Sermon, God be thanked, but my memory is very short,
surely we herd a very good Sermon, God be thanked, but my memory is very short,
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1958
or, I cannot vtter all that I haue in my mind:
or, I cannot utter all that I have in my mind:
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1959
my heart, I hope, is as good as the best, though I cannot talke of the Sermon as others doe:
my heart, I hope, is as good as the best, though I cannot talk of the Sermon as Others doe:
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1960
what is this but to deceiue their owne soules with vaine words? for certainely hee that hath a heart willing to heare, will haue a tongue readie to vtter, in some tolerable sort, that which hee hath heard,
what is this but to deceive their own Souls with vain words? for Certainly he that hath a heart willing to hear, will have a tongue ready to utter, in Some tolerable sort, that which he hath herd,
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1961
though not all of it, yet a good part of it, as God hath giuen to euery one the measure of grace.
though not all of it, yet a good part of it, as God hath given to every one the measure of grace.
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1962
Another sort are here to be reproued, who doe in a more palpable and grosse manner manifest their vnwillingnesse to heare, in that they wil take euery sleight occasion to absent themselues,
another sort Are Here to be reproved, who do in a more palpable and gross manner manifest their unwillingness to hear, in that they will take every sleight occasion to absent themselves,
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1963
and that not onely on the weeke daies, but on the Lords day also:
and that not only on the Week days, but on the lords day also:
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1964
so that when the Lord commeth euen to their dores, and offereth to powre downe his graces abundantly vpon them, they refuse his gracious offer, and so iudge themselues vnworthie of eternall life.
so that when the Lord comes even to their doors, and Offereth to pour down his graces abundantly upon them, they refuse his gracious offer, and so judge themselves unworthy of Eternal life.
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1965
Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and prophane persons,
Thirdly, this is for our instruction: if we would be freed from the accusation, and condemnation of impious and profane Persons,
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1966
then let vs labour to be willing and well affected hearers;
then let us labour to be willing and well affected hearers;
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1967
and come with a better appetite to the food of our soules, then wee doe to the food of our bodies,
and come with a better appetite to the food of our Souls, then we do to the food of our bodies,
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1968
and be more desirous to get an encrease of spirituall graces by the one, then of naturell strength by the other.
and be more desirous to get an increase of spiritual graces by the one, then of natural strength by the other.
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1969
Now to the intent that we may do so, we must vse these remedies following.
Now to the intent that we may do so, we must use these remedies following.
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1970
First, purge our hearts by true and vnfained repentance from the venome of all grosse and presumptuous sinnes,
First, purge our hearts by true and unfeigned Repentance from the venom of all gross and presumptuous Sins,
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1971
yea from the allowance and liking of the least infirmities:
yea from the allowance and liking of the least infirmities:
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1972
for otherwise if our soules bee clogged with poysoned humours of sinne, wee shall find no manner of appetite,
for otherwise if our Souls be clogged with poisoned humours of sin, we shall find no manner of appetite,
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1973
or affection to our spirituall food.
or affection to our spiritual food.
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1974
Wherefore the Apostle Iames exhorting the twelue tribes to receiue the word with meekenesse, prescribeth them what course to take for the preparing of their hearts thereunto, viz. to put away wrathfull and violent affections,
Wherefore the Apostle James exhorting the twelue tribes to receive the word with meekness, prescribeth them what course to take for the preparing of their hearts thereunto, viz. to put away wrathful and violent affections,
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1975
& to lay apart al filthinesse and superfluity of malitiousnes.
& to lay apart all filthiness and superfluity of maliciousness.
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1976
And the like direction the Apostle Peter giueth in his first Epistle, and second chapter, vers. 1.2. thereby implying, that it is in vaine for men to imagine that they can bee profitable hearers and receiuers of the doctrine of Christ, till they haue done their best endeauour to cleanse their hearts and their hands from all manner of iniquitie.
And the like direction the Apostle Peter gives in his First Epistle, and second chapter, vers. 1.2. thereby implying, that it is in vain for men to imagine that they can be profitable hearers and Receivers of the Doctrine of christ, till they have done their best endeavour to cleanse their hearts and their hands from all manner of iniquity.
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1977
Secondly, let vs consider of the excellency of the word, and meditate on the strange and admirable effects that it worketh:
Secondly, let us Consider of the excellency of the word, and meditate on the strange and admirable effects that it works:
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1978
as namely, how pure, and holy and perfect it is euery way: how it enlighteneth the mind, and giueth wisedome to the simple:
as namely, how pure, and holy and perfect it is every Way: how it Enlighteneth the mind, and gives Wisdom to the simple:
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1979
how it conuerteth the soule, and frameth the affections vnto obedience:
how it Converts the soul, and frameth the affections unto Obedience:
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1980
how it casteth downe the strong holds of the diuell, setteth men at libertie from the power of darkenesse, and translateth them into the glorious kingdome of Iesus Christ: and in a word, is able to saue their soules that doe in a conscionable manner attend thereunto, how it Cast down the strong holds of the Devil, sets men At liberty from the power of darkness, and Translate them into the glorious Kingdom of Iesus christ: and in a word, is able to save their Souls that do in a conscionable manner attend thereunto,
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1981
and treasure it vp in the secret of their hearts.
and treasure it up in the secret of their hearts.
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1982
Which things being well considered, will set an edge on our affections, and cause vs to haue as great delight in Gods statutes,
Which things being well considered, will Set an edge on our affections, and cause us to have as great delight in God's statutes,
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1983
as in all manner of riches. as in all manner of riches.
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1984
Thirdly and lastly, when wee feele within vs a great vnwillingnesse to hearken to the word (as the flesh will alwaies bee vnwilling to that which will mortifie and kill the sinfull lusts thereof) let vs say with the Prophet Dauid, Psal. 119. part. 5. Lord encline my heart vnto thy testimonies.
Thirdly and lastly, when we feel within us a great unwillingness to harken to the word (as the Flesh will always be unwilling to that which will mortify and kill the sinful Lustiest thereof) let us say with the Prophet David, Psalm 119. part. 5. Lord incline my heart unto thy testimonies.
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1985
Neuer discourage our selues, by thinking, surely I shall neuer bee able to master my affections,
Never discourage our selves, by thinking, surely I shall never be able to master my affections,
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1986
and to bring my heart with cheerefulnesse to listen vnto holy things, but goe vnto the Lord that is greater then our hearts,
and to bring my heart with cheerfulness to listen unto holy things, but go unto the Lord that is greater then our hearts,
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1987
and stronger then our sinnes, and beseech him to giue vs a good affection to his testimonies,
and Stronger then our Sins, and beseech him to give us a good affection to his testimonies,
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1988
and if wee aske in faith and humility, wee shall bee sure to obtaine our hearts desire:
and if we ask in faith and humility, we shall be sure to obtain our hearts desire:
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1989
for the Lord hath promised to teach the humble his way: for the Lord hath promised to teach the humble his Way:
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1990
and if hee vndertake it, it is neither our sinfull nature, nor Satans malice that can hinder his worke,
and if he undertake it, it is neither our sinful nature, nor Satan malice that can hinder his work,
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1991
but he will by degrees accomplish the same in vs, a• •ee hath done in all his elect from the beginning of the world euen vnto this present time.
but he will by Degrees accomplish the same in us, a• •ee hath done in all his elect from the beginning of the world even unto this present time.
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And thus much for the helpes that wee must vse, that wee may become willing and cheerefull hearers of the word of the Lord.
And thus much for the helps that we must use, that we may become willing and cheerful hearers of the word of the Lord.
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1993
Vers. 10. Which say vnto the Seers, see not, &c. THe Prophet had charged them that they were vnwilling to heare Gods word: but they might obiect:
Vers. 10. Which say unto the Seers, see not, etc. THe Prophet had charged them that they were unwilling to hear God's word: but they might Object:
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1994
Wee are as forward to heare as any other; yea (saith he) you heare indeed:
we Are as forward to hear as any other; yea (Says he) you hear indeed:
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1995
but what doctrine are you most desirous of? would you not be flattered, rather then reproued? would you not haue falshood preached vnto you, rather then the truth? Doe you not say vnto the Seers, see not,
but what Doctrine Are you most desirous of? would you not be flattered, rather then reproved? would you not have falsehood preached unto you, rather then the truth? Do you not say unto the Seers, see not,
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1996
and to the Prophets, prophecie not vnto vs right things, but speake flattering things vnto vs:
and to the prophets, prophecy not unto us right things, but speak flattering things unto us:
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1997
prophecie errours? not that they were so brutish as in words to say thus much vnto the Seers; that is, to their faithfull teachers, which had an insight into Gods will;prophecy errors? not that they were so brutish as in words to say thus much unto the Seers; that is, to their faithful Teachers, which had an insight into God's will;
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1998
but their actions testified so much: for they would vilifie and persecute such as dealt faithfully with them.
but their actions testified so much: for they would vilify and persecute such as dealt faithfully with them.
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1999
Whence obserue, that the more wholesome and holy any doctrine is, the more grieuous is it vnto the wicked sinners.
Whence observe, that the more wholesome and holy any Doctrine is, the more grievous is it unto the wicked Sinners.
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2000
As any man of God preacheth more soundly, and commeth nearer the conscience, so is hee more abhorred of vngodly men.
As any man of God Preacheth more soundly, and comes nearer the conscience, so is he more abhorred of ungodly men.
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2001
This we may see euidently in sundry examples of Scripture, as first of all in those of whom mention is made in the Reuelation, where it is said, that there were two witnesses, that is, a competent and sufficient number of faithfull Preachers, which were like Oliue trees, to distill the oyle of grace into mens hearts,
This we may see evidently in sundry Examples of Scripture, as First of all in those of whom mention is made in the Revelation, where it is said, that there were two Witnesses, that is, a competent and sufficient number of faithful Preachers, which were like Olive trees, to distil the oil of grace into men's hearts,
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2002
and like Candelstickes to hold forth the light vnto those that liued in darknesse and ignorance:
and like Candlesticks to hold forth the Light unto those that lived in darkness and ignorance:
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2003
but what was the effect of their preaching? It is said that these two Prophets vexed them that dwealt on the earth:
but what was the Effect of their preaching? It is said that these two prophets vexed them that dwealt on the earth:
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2004
that is, all earthly minded men: all such as were ignorant and proud, vnchast and couetous:
that is, all earthly minded men: all such as were ignorant and proud, unchaste and covetous:
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2005
so that they could neuer be well, till they had killed them, and cast out their corpses into the streets of the city:
so that they could never be well, till they had killed them, and cast out their corpses into the streets of the City:
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2006
but then they were glad and reioyced, and sent presents one to another in token of their ioy, hoping that now these two witnesses were dispatched out of the way, they should go on merrily in their leaud courses, and liue at hearts ease.
but then they were glad and rejoiced, and sent presents one to Another in token of their joy, hoping that now these two Witnesses were dispatched out of the Way, they should go on merrily in their lewd courses, and live At hearts ease.
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2007
So Ahab professeth that hee hated the Prophet Micaiah, and could not abide him:
So Ahab Professes that he hated the Prophet Micaiah, and could not abide him:
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2008
how came that to passe? he could like well enough of those foure hundred false Prophets that were entertained at Iezabels table:
how Come that to pass? he could like well enough of those foure hundred false prophets that were entertained At Jezebel's table:
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2009
this was the very true cause; Micaiah neuer prophecied good vnto him, 1. King. 21.20. but euill.
this was the very true cause; Micaiah never prophesied good unto him, 1. King. 21.20. but evil.
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2010
Hee would deale faithfully in deliuering Gods message, and not flatter him either for feare or fauor,
He would deal faithfully in delivering God's message, and not flatter him either for Fear or favour,
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2011
but when God proclaimed warre against him, (as hee must needs being an impious Idolater) hee would let him heare of it,
but when God proclaimed war against him, (as he must needs being an impious Idolater) he would let him hear of it,
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2012
and giue him no allowance in his wicked enterprises: whereas those foure hundred dissembling hypocrites had learned to frame themselues to the Kings humour,
and give him no allowance in his wicked enterprises: whereas those foure hundred dissembling Hypocrites had learned to frame themselves to the Kings humour,
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2013
and to speake not true but pleasing things vnto him, and by that meanes they insinuated themselues into his fauour.
and to speak not true but pleasing things unto him, and by that means they insinuated themselves into his favour.
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2014
And as he was affected towards Micaiah, so was hee also towards Elij•h: Hast thou found me, O mine enemy? (saith he.) Now what was the reason he should professe such emnity against him? euen this, that the holy Prophet of God came euer furnished with sharpe rebukes,
And as he was affected towards Micaiah, so was he also towards Elij•h: Hast thou found me, Oh mine enemy? (Says he.) Now what was the reason he should profess such Enmity against him? even this, that the holy Prophet of God Come ever furnished with sharp rebukes,
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2015
and terrible threatnings from heauen, which hee was to denounce against him for his monstrous impiety against the Lord, and cruelty against his seruants.
and terrible threatenings from heaven, which he was to denounce against him for his monstrous impiety against the Lord, and cruelty against his Servants.
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2016
The like may be seene in Paul, who for deliuering the holy and powerfull doctrine of the Gospell, was counted a pestilent fellow, and a troubler of the whole world:
The like may be seen in Paul, who for delivering the holy and powerful Doctrine of the Gospel, was counted a pestilent fellow, and a troubler of the Whole world:
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not of the Saints that were in the world, but of such as were men of the world, who could not endure to haue their ignorance, their Idolatry, their hypocrisie, the ill gouernment of their tongues, of their affections and of their families, laid open and disgraced,
not of the Saints that were in the world, but of such as were men of the world, who could not endure to have their ignorance, their Idolatry, their hypocrisy, the ill government of their tongues, of their affections and of their families, laid open and disgraced,
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2018
and the reformation of these corruptions vrged and pressed vpon their consciences.
and the Reformation of these corruptions urged and pressed upon their Consciences.
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2019
To this same purpose we may obserue further how mad and outragious they were against Steuen, Acts 7. when hee came with sound doctrine to their vnsound hearts:
To this same purpose we may observe further how mad and outrageous they were against Stephen, Acts 7. when he Come with found Doctrine to their unsound hearts:
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2020
it is said when they heard the things that hee deliuered, their hearts brast for anger, it is said when they herd the things that he Delivered, their hearts braced for anger,
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2021
and they gnashed at him with their teeth, and so giuing a shout with a loud voice,
and they gnashed At him with their teeth, and so giving a shout with a loud voice,
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2022
and stopping their eares, that they might not heare him any longer, they ranne vpon him with great violence, and carrying him out of the city, stoned him to death. and stopping their ears, that they might not hear him any longer, they ran upon him with great violence, and carrying him out of the City, stoned him to death.
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2023
The reasons why pure and holy doctrine is so vnpleasant and vnwelcome vnto impure and vnholy persons, are these:
The Reasons why pure and holy Doctrine is so unpleasant and unwelcome unto impure and unholy Persons, Are these:
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First, because it doth maruellously crosse their wretched lusts, and goes against those euill affections and actions which they are determined to follow: they would bee proud;
First, Because it does marvellously cross their wretched Lustiest, and Goes against those evil affections and actions which they Are determined to follow: they would be proud;
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2025
but the word tels them, that then the Lord will resist them, and at length confound them bodies and soules:
but the word tells them, that then the Lord will resist them, and At length confound them bodies and Souls:
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2026
they would bee alwaies rooting in the earth, and scraping together the pelfe of this world;
they would be always rooting in the earth, and scraping together the pelf of this world;
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2027
but the word tels them, that such swine shall be without, that is, excluded from the heauenly Ierusalem, but the word tells them, that such Swine shall be without, that is, excluded from the heavenly Ierusalem,
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2028
and haue their portion in the lake that burneth with fire and brimstone for euer.
and have their portion in the lake that burns with fire and brimstone for ever.
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2029
Now when they are resolued to bee proud still, and to bee rooters still, and the Ministers of God are euer and anon grating vpon their consciences for the same, they are much imbittered and incensed against them,
Now when they Are resolved to be proud still, and to be rooters still, and the Ministers of God Are ever and anon grating upon their Consciences for the same, they Are much imbittered and incensed against them,
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and their doctrine, and if they can worke them any mischiefe, they shall be sure not to misse of it.
and their Doctrine, and if they can work them any mischief, they shall be sure not to miss of it.
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Secondly, such kinde of doctrine doth much disgrace both their courses and persons:
Secondly, such kind of Doctrine does much disgrace both their courses and Persons:
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for it is the square, whereby such crooked peeces are discerned, and the touchstone wherby wicked mens vnsoundnes is discouered.
for it is the square, whereby such crooked Pieces Are discerned, and the touchstone whereby wicked men's unsoundness is discovered.
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Hence is it that when our Sauiour had inueighed against the hypocrisie of the Scribes and Pharisies,
Hence is it that when our Saviour had inveighed against the hypocrisy of the Scribes and Pharisees,
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2034
an expounder of the law answered, and said vnto him, Master, thus saying, thou puttest vs to rebuke also:
an expounder of the law answered, and said unto him, Master, thus saying, thou puttest us to rebuke also:
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as if hee should haue said, Be aduised what you speak: for this doctrine of yours tendeth to our disgrace, as wel as vnto theirs.
as if he should have said, Be advised what you speak: for this Doctrine of yours tendeth to our disgrace, as well as unto theirs.
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But what? doth our Sauiour forbeare them hereupon? nay, hee commeth nearer vnto them,
But what? does our Saviour forbear them hereupon? nay, he comes nearer unto them,
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2037
and driueth the naile to the head, saying, Woe be vnto you also ye Interpretors of the law:
and Driveth the nail to the head, saying, Woe be unto you also you Interpreters of the law:
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2038
as if he should say, Will you play the dissemblers, and must not a man speake against your sin for feare of disgracing you? Yes surely,
as if he should say, Will you play the dissemblers, and must not a man speak against your since for Fear of disgracing you? Yes surely,
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2039
sin must haue shame wheresoeuer it is;
since must have shame wheresoever it is;
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2040
and therefore woe vnto you also yee Lawyers, for without repentance your case is very dangerous.
and Therefore woe unto you also ye Lawyers, for without Repentance your case is very dangerous.
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2041
Thirdly, the diuell is much disquieted with right and powerfull doctrine.
Thirdly, the Devil is much disquieted with right and powerful Doctrine.
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If a man come with the sword of the Spirit to strike down right vpon the sinnes of mens soules,
If a man come with the sword of the Spirit to strike down right upon the Sins of men's Souls,
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and to summon their drowsie consciences before the iudgement seate of Iesus Christ, that is the next way to thrust the diuell out of possession, and to cast him violently out of their harts,
and to summon their drowsy Consciences before the judgement seat of Iesus christ, that is the next Way to thrust the Devil out of possession, and to cast him violently out of their hearts,
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euen as the lightening fals from the cloud.
even as the lightning falls from the cloud.
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And this we must make full reckoning of, that whatsoeuer dislikes the diuell, the same will dislike the children of the diuell.
And this we must make full reckoning of, that whatsoever dislikes the Devil, the same will dislike the children of the Devil.
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And therefore we may obserue, that when Paul at Philippi had cast out the diuell of the maid that had a spirit of diuination, Satan himselfe being enraged thereby, all the city was in an vprore against him and Silas, and commanded them to be grieuously scourged with roddes,
And Therefore we may observe, that when Paul At Philippi had cast out the Devil of the maid that had a Spirit of divination, Satan himself being enraged thereby, all the City was in an uproar against him and Silas, and commanded them to be grievously scourged with rods,
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and after to bee laid fast as close prisoners, with their feet in the stocks. This point serueth,
and After to be laid fast as close Prisoners, with their feet in the stocks. This point serveth,
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1. For instruction to Ministers, that, if they be faithfull vnto the Lord in teaching right things in a right manner, they must make full account that euill men will be grieued,
1. For instruction to Ministers, that, if they be faithful unto the Lord in teaching right things in a right manner, they must make full account that evil men will be grieved,
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and tired, and quite wearied out therewith:
and tired, and quite wearied out therewith:
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they will be vnwilling to come to the Church, and think euery houre two, while they are there.
they will be unwilling to come to the Church, and think every hour two, while they Are there.
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Christ himselfe could not please carnall men; nay he displeased them most, because his teaching was best.
christ himself could not please carnal men; nay he displeased them most, Because his teaching was best.
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But what saith hee for his owne and others comfort? Wisedome is iustified of her children:
But what Says he for his own and Others Comfort? Wisdom is justified of her children:
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so that albeit fleshly minded men dislike and reiect pure and plaine doctrine, yet those that are wisdomes children, that is,
so that albeit fleshly minded men dislike and reject pure and plain Doctrine, yet those that Are wisdoms children, that is,
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truly and spiritually wife, will approue it, and embrace it.
truly and spiritually wife, will approve it, and embrace it.
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Secondly, this is for instruction to all Gods people, that they should labour to bring their hearts to bee willing to heare and receiue sound doctrine, that they may from a plaine and faithful desire say vnto the Prophets, Isa. 30.10. prophecie vnto vs right things:
Secondly, this is for instruction to all God's people, that they should labour to bring their hearts to be willing to hear and receive found Doctrine, that they may from a plain and faithful desire say unto the prophets, Isaiah 30.10. prophecy unto us right things:
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tell vs plainely of our faults; make vs to see them, and to be ashamed of them:
tell us plainly of our Faults; make us to see them, and to be ashamed of them:
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if you perceiue vs to be couetous, or voluptuous, or riotous, &c. let vs heare of these our corruptions,
if you perceive us to be covetous, or voluptuous, or riotous, etc. let us hear of these our corruptions,
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and of the iudgements of God due vnto them, that so we may be terrified and reclaimed from them.
and of the Judgments of God due unto them, that so we may be terrified and reclaimed from them.
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And when we feele in the duties of piety, or mercy, or of our callings, let vs bee admonished and exhorted;
And when we feel in the duties of piety, or mercy, or of our callings, let us be admonished and exhorted;
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let vs haue forcible and vnanswerable reasons, for the conuincing of our iudgements, and the winning of our affection to the loue and liking of those good duties, which wee haue been formerly negligent to performe.
let us have forcible and unanswerable Reasons, for the convincing of our Judgments, and the winning of our affection to the love and liking of those good duties, which we have been formerly negligent to perform.
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If wee can come thus prepared to the preaching of the word, wee shall receiue abundant fruit and profit thereby:
If we can come thus prepared to the preaching of the word, we shall receive abundant fruit and profit thereby:
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and hence bee assured to our comfort, that we are not rebels and traitors against the great King of heauen,
and hence be assured to our Comfort, that we Are not rebels and Traitors against the great King of heaven,
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but his true and faithfull subiects and seruants, in that we are glad to know his statutes,
but his true and faithful Subjects and Servants, in that we Are glad to know his statutes,
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and willing and desirous to yeeld all loyall and dutifull obedience thereunto;
and willing and desirous to yield all loyal and dutiful Obedience thereunto;
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and howsoeuer our owne misinformed consciences, or Satan, our subtill enemie, may perswade vs that we doe not loue and feare the Lord,
and howsoever our own misinformed Consciences, or Satan, our subtle enemy, may persuade us that we do not love and Fear the Lord,
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but that we haue vnsound and vnsanctified hearts, yet let vs stand vpon the contrary: for if wee haue no other argument of our true and sincere loue towards God,
but that we have unsound and unsanctified hearts, yet let us stand upon the contrary: for if we have no other argument of our true and sincere love towards God,
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yet this may bee sufficient, viz. that wee doe vnfainedly loue and embrace his sacred word:
yet this may be sufficient, viz. that we do unfeignedly love and embrace his sacred word:
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it is an vndoubted testimonie of a good stomacke, to bee delighted and refreshed with wholesome food:
it is an undoubted testimony of a good stomach, to be delighted and refreshed with wholesome food:
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neither is there a surer and better signe of a sound heart, thē to be wel affected towards a sound ministery.
neither is there a Surer and better Signen of a found heart, them to be well affected towards a found Ministry.
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Vers. 10. But speake flattering things vnto vs, prophecie errours. ]
Vers. 10. But speak flattering things unto us, prophecy errors. ]
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IN that they desire such kind of preaching, wee might note this doctrine, that, Our sinfull nature loues nothing so much as that which will do vs most hurt.
IN that they desire such kind of preaching, we might note this Doctrine, that, Our sinful nature loves nothing so much as that which will do us most hurt.
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But of this point, See vers. 6. Doct. 1. before.
But of this point, See vers. 6. Doct. 1. before.
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Our wretched nature is neuer so forward vnto any thing, as vnto that which is sinfull and vtterly vnlawful.
Our wretched nature is never so forward unto any thing, as unto that which is sinful and utterly unlawful.
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All men are naturally exceeding slacke in attempting and executing that which is good: but very swift in setting vpon, and going through with that which is euill.
All men Are naturally exceeding slack in attempting and executing that which is good: but very swift in setting upon, and going through with that which is evil.
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Therefore is it said of all the sonnes of Adam without exception, that their feet are swift to shed blood.
Therefore is it said of all the Sons of Adam without exception, that their feet Are swift to shed blood.
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Many there are, who if they should be prest io fight in lawfull warre for God and their countrie, would be fearfull and dastardly,
Many there Are, who if they should be pressed io fight in lawful war for God and their country, would be fearful and dastardly,
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and if they could with any credit or safety, they would betake them to their heeles:
and if they could with any credit or safety, they would betake them to their heals:
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and yet the same men in a priuate quarrell, or in robbing by the high waies side,
and yet the same men in a private quarrel, or in robbing by the high ways side,
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or in stealing somewhat out of their neighbours grounds, will bee very forward and swift to shed blood.
or in stealing somewhat out of their neighbours grounds, will be very forward and swift to shed blood.
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Againe, there are diuers that are exceeding slow in going to a Sermon, or to any such holy exercise, or seruice:
Again, there Are diverse that Are exceeding slow in going to a Sermon, or to any such holy exercise, or service:
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but to runne to a Bulbaiting, or a Beare baiting, or to a Whitson-ale, none shal rise more early,
but to run to a Bulbaiting, or a Bear baiting, or to a Whitsun-ale, none shall rise more early,
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nor hasten more speedily then they. Examples will make this point yet more cleare.
nor hasten more speedily then they. Examples will make this point yet more clear.
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When Nebuchadnezzar was minded to passe an vniust sentence of death vpon the Caldeans and Astrologians, for that they could not bring to his minde his dreame, which he himselfe had forgotten, he made great speed in the matter, in so much that he adiudged all to die, not onely those that had bin examined,
When Nebuchadnezzar was minded to pass an unjust sentence of death upon the Chaldaeans and Astrologians, for that they could not bring to his mind his dream, which he himself had forgotten, he made great speed in the matter, in so much that he adjudged all to die, not only those that had been examined,
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but all such as were of that profession, yea not onely those that were Sorcerers and Coniurers indeed,
but all such as were of that profession, yea not only those that were Sorcerers and Conjurers indeed,
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but Daniel and his companions, that were but onely supposed to be such, whereas they did in truth abhor all those vnlawfull and diuellish Arts. If it had been some matter tending to Gods glory,
but daniel and his Sodales, that were but only supposed to be such, whereas they did in truth abhor all those unlawful and devilish Arts. If it had been Some matter tending to God's glory,
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or the good of his Church, hee would not haue been so ready to yeeld vnto it,
or the good of his Church, he would not have been so ready to yield unto it,
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and if such a sentence had been past, there would haue been many obiections and oppositions,
and if such a sentence had been passed, there would have been many objections and oppositions,
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so that the execution thereof would hardly haue followed so speedily, as this heere did;
so that the execution thereof would hardly have followed so speedily, as this Here did;
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in which regard Daniel taketh exception against it, saying, Why is the sentence so hastie from the King? The like forwardnesse was there in the vnbeleeuing Israelites vnto the foule and abominable sinne of Idolatrie:
in which regard daniel Takes exception against it, saying, Why is the sentence so hasty from the King? The like forwardness was there in the unbelieving Israelites unto the foul and abominable sin of Idolatry:
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Moses had laboured much to perswade them to make a couenant with God, and to cleaue vnto him in faithfull and constant obedience; Moses had laboured much to persuade them to make a Covenant with God, and to cleave unto him in faithful and constant Obedience;
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yet when hee had been a while out of the way, they would needs haue a golden Calfe in stead of Moses, to goe before them,
yet when he had been a while out of the Way, they would needs have a golden Calf in stead of Moses, to go before them,
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and therefore all of a sudden they came with great violence vnto Aaron, vrging him to make them one:
and Therefore all of a sudden they Come with great violence unto Aaron, urging him to make them one:
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hee being afraid to crosse them and to displease them, goeth about by carnall policie to stay them from their wickednesse,
he being afraid to cross them and to displease them, Goes about by carnal policy to stay them from their wickedness,
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and therefore calleth for their golden care rings, thinking that they would at no hand haue parted with them:
and Therefore calls for their golden care rings, thinking that they would At no hand have parted with them:
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but when it was for the erecting of Idolatry, hee could no sooner aske for them, but they presently brouget them.
but when it was for the erecting of Idolatry, he could not sooner ask for them, but they presently brouget them.
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So also in the daies of Hoseah, the people were exceeding bountifull in bestowing their corne and wine,
So also in the days of Hosea, the people were exceeding bountiful in bestowing their corn and wine,
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and oyle, together with their gold and siluer vpon Baal: they thought nothing too deare or pretious, that was to goe that way;
and oil, together with their gold and silver upon Baal: they Thought nothing too deer or precious, that was to go that Way;
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so that they were content to part not onely with their goods, but also with their sonnes and daughters, whom they sacrificed vnto diuels.
so that they were content to part not only with their goods, but also with their Sons and daughters, whom they sacrificed unto Devils.
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And as for euill deeds, so for sinfull speeches, there is in our nature a very great aptnesse and pronenesse thereunto, which vnregenerate men doe helpe forward by their continuall practise:
And as for evil Deeds, so for sinful Speeches, there is in our nature a very great aptness and proneness thereunto, which unregenerate men do help forward by their continual practice:
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in which regard Ieremy saith concerning them of his time, that they did bend their tongues like bowes for lies, but they had no courage for the truth.
in which regard Ieremy Says Concerning them of his time, that they did bend their tongues like bows for lies, but they had no courage for the truth.
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If they were to speake of hurtfull and wicked things, they had words at will, and boldnesse sutable thereunto:
If they were to speak of hurtful and wicked things, they had words At will, and boldness suitable thereunto:
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but if it were concerning good and profitable matters, they had no heart vnto them; their bow and their string were both broken.
but if it were Concerning good and profitable matters, they had no heart unto them; their bow and their string were both broken.
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The reasons of this doctrine are these: First, our flesh is wholly bent vnto that which is sinfull.
The Reasons of this Doctrine Are these: First, our Flesh is wholly bent unto that which is sinful.
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All the imaginations of the thoughts of our harts are only euil, and that continually. So that when wee are about any wicked practise, wee haue the whole force and strength of nature to helpe vs forward: All the Imaginations of the thoughts of our hearts Are only evil, and that continually. So that when we Are about any wicked practice, we have the Whole force and strength of nature to help us forward:
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as on the contrary, when wee are about any goodnesse, wee haue the whole current and streame of the flesh against vs, still readie to stop and hinder vs. Wee are neuer exercised in that which is naturall vnto vs,
as on the contrary, when we Are about any Goodness, we have the Whole current and stream of the Flesh against us, still ready to stop and hinder us we Are never exercised in that which is natural unto us,
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vntill we be plotting, or practising some wickednes against God, or some vnrighteousnesse against men. Secondly, the diuell is ready to driue the flesh onward vnto that which is euill.
until we be plotting, or practising Some wickedness against God, or Some unrighteousness against men. Secondly, the Devil is ready to driven the Flesh onward unto that which is evil.
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In which respect it is said, that the wisedome which is not from aboue, as it is earthly and sensuall, so it is also diuellish. The wisedome of the flesh is enmity against God, and so of it owne accord too to prone vnto all kindes of mischiefe:
In which respect it is said, that the Wisdom which is not from above, as it is earthly and sensual, so it is also devilish. The Wisdom of the Flesh is enmity against God, and so of it own accord too to prove unto all Kinds of mischief:
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and therefore being set forward by Satan, it must needs be very violent in the pursuit thereof.
and Therefore being Set forward by Satan, it must needs be very violent in the pursuit thereof.
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Thirdly, the world is ready to ioyne with vs in any vnwarrantable and bad courses,
Thirdly, the world is ready to join with us in any unwarrantable and bad courses,
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so that if wee be addicted to couetousnesse, or vainglory, or voluptuousnesse, wee shall haue commendation and incouragement from carnal people:
so that if we be addicted to covetousness, or vainglory, or voluptuousness, we shall have commendation and encouragement from carnal people:
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for the world loues, as it owne persons, so likewise it own works; such as are those before mentioned: for the world loves, as it own Persons, so likewise it own works; such as Are those before mentioned:
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and whatsoeuer it loues, that it commends:
and whatsoever it loves, that it commends:
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now praise is it which earthly minded men doe much hunt for, and that makes them so eager and swift of foot in following after those things which the men of this world do affect and like of.
now praise is it which earthly minded men do much hunt for, and that makes them so eager and swift of foot in following After those things which the men of this world do affect and like of.
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They would faine haue present paiment, and are loath to looke after those things which are not seene:
They would feign have present payment, and Are loath to look After those things which Are not seen:
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they would rather haue their fense satisfied, then their hope exercised, (that which they haue, not being a sound hope) and therefore they chuse rather the practise of those euils, whereby they imagine to obtaine some present contentment,
they would rather have their fence satisfied, then their hope exercised, (that which they have, not being a found hope) and Therefore they choose rather the practice of those evils, whereby they imagine to obtain Some present contentment,
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then the performance of such good duties, as would hereafter procure them an eternall weight of glory, besides the present peace and comfort which from the same would arise vnto them.
then the performance of such good duties, as would hereafter procure them an Eternal weight of glory, beside the present peace and Comfort which from the same would arise unto them.
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Hereby then (in the first place) is discouered their follie and simplicitie, that haue a great opinion of the religion of Papists,
Hereby then (in the First place) is discovered their folly and simplicity, that have a great opinion of the Religion of Papists,
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and of their liberality, both which (as may euidently appeare by this Doctrine) are altogether vaine,
and of their liberality, both which (as may evidently appear by this Doctrine) Are altogether vain,
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and of no value at all. First, concerning their religion, many doe esteeme of it in regard of the vniuersality thereof,
and of no valve At all. First, Concerning their Religion, many do esteem of it in regard of the universality thereof,
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and that there are such multitudes that doe embrace it:
and that there Are such Multitudes that do embrace it:
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but what better argument can we desire against it then this, which they would haue to make for it? For all (as hath been formerly proued) are naturally most enclinable vnto that which is euill:
but what better argument can we desire against it then this, which they would have to make for it? For all (as hath been formerly proved) Are naturally most enclinable unto that which is evil:
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and therefore most men being so prone vnto Poperie, what can bee concluded but this, that it is an euill and damnable religion? Christ his flocke is a little flocke,
and Therefore most men being so prove unto Popery, what can be concluded but this, that it is an evil and damnable Religion? christ his flock is a little flock,
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and he hath but a few sheepe that will hearken vnto his voice, and bee ordered and guided by his Spirit:
and he hath but a few sheep that will harken unto his voice, and be ordered and guided by his Spirit:
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what doctrine then can we imagine that to be, but the doctrine of diuels, vnto which such multitudes are ready to giue eare,
what Doctrine then can we imagine that to be, but the Doctrine of Devils, unto which such Multitudes Are ready to give ear,
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and to conforme themselues without any great contradiction?
and to conform themselves without any great contradiction?
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Then further, as touching their liberality which they so much stand vpon, and boast of, what matter of commendation can wee finde therein, seeing it tendeth onely and wholly to the maintenance of Idolatry? to the furtherance of superstition? and to the setting vp of themselues in the roome and stead of Christ Iesus? Were not the idolatrous Israelites,
Then further, as touching their liberality which they so much stand upon, and boast of, what matter of commendation can we find therein, seeing it tendeth only and wholly to the maintenance of Idolatry? to the furtherance of Superstition? and to the setting up of themselves in the room and stead of christ Iesus? Were not the idolatrous Israelites,
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before spoken of, euery whit as bountifull, yea more bountiful then they? What will they say to those that offered their sons and their daughters vnto Moloch, and such like abominable Idols? will that proue there was any foundnesse and vprightnesse in them? Indeed this much may bee gathered from thence, that they had a great measure of loue, which made them so bountifull.
before spoken of, every whit as bountiful, yea more bountiful then they? What will they say to those that offered their Sons and their daughters unto Moloch, and such like abominable Idols? will that prove there was any foundnesse and uprightness in them? Indeed this much may be gathered from thence, that they had a great measure of love, which made them so bountiful.
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But what kind of loue was it? a Christian and well-grounded loue? nothing lesse,
But what kind of love was it? a Christian and well-grounded love? nothing less,
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but a fleshly and diuellish loue, as is very apparant in this, that it made them so forward in performing the workes of the flesh and of the diuell.
but a fleshly and devilish love, as is very apparent in this, that it made them so forward in performing the works of the Flesh and of the Devil.
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And the like may be said of Papists long and tedious pilgrimages, and their cruell and vnnatuturall whipping of themselues, and other such bodily exercises;
And the like may be said of Papists long and tedious Pilgrimages, and their cruel and vnnatuturall whipping of themselves, and other such bodily exercises;
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it is no maruell to see them vndertake and vndergoe the same with all readinesse and willingnesse,
it is no marvel to see them undertake and undergo the same with all readiness and willingness,
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because they are things vnwarrantable by the word, and consequently seruices of the flesh and not of God:
Because they Are things unwarrantable by the word, and consequently services of the Flesh and not of God:
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And it is an easie matter for a man to spend his riches, his strength, yea and his blood also vpon his wicked lusts, and vngodly affections.
And it is an easy matter for a man to spend his riches, his strength, yea and his blood also upon his wicked Lustiest, and ungodly affections.
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Secondly, seeing our nature is so inclinable vnto wickednesse, let vs be humbled for the corruption thereof,
Secondly, seeing our nature is so inclinable unto wickedness, let us be humbled for the corruption thereof,
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and testifie the truth of our humiliation by auoiding all occasions of euill.
and testify the truth of our humiliation by avoiding all occasions of evil.
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Are wee such drie wood as will easily be kindled? then let vs take heed how we come too neare the fire:
are we such dry wood as will Easily be kindled? then let us take heed how we come too near the fire:
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are wee such light stuffe, as will soone bee tossed and carried hither and thither with euery puffe? then let vs beware how wee aduenture vpon such places and such companie, where the winde of false doctrine,
Are we such Light stuff, as will soon be tossed and carried hither and thither with every puff? then let us beware how we adventure upon such places and such company, where the wind of false Doctrine,
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or of diuellish counsell and perswasion may blow vpon vs. Men will yeeld that the flesh is fraile:
or of devilish counsel and persuasion may blow upon us Men will yield that the Flesh is frail:
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but why then will they rush vpon the occasions of falling? if the flesh bee so subiect to euill,
but why then will they rush upon the occasions of falling? if the Flesh be so Subject to evil,
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why doe they not crucifie it by prayer, by applying the threatnings of the word to their owne soules, by keeping good companie, and the like?
why do they not crucify it by prayer, by applying the threatenings of the word to their own Souls, by keeping good company, and the like?
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This is it that maketh a number to fall into Poperie, into Brownisme, into some such dangerous sects,
This is it that makes a number to fallen into Popery, into Brownism, into Some such dangerous Sects,
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or other, that when they giue themselues to the profession of the Gospell, they finde it to bee crosse and contrary to their corrupt and finfull nature,
or other, that when they give themselves to the profession of the Gospel, they find it to be cross and contrary to their corrupt and finfull nature,
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and therefore they are full of contradiction and gainsaying, and at length fall to reading of the bookes of Papists, or Brownists, or the like:
and Therefore they Are full of contradiction and gainsaying, and At length fallen to reading of the books of Papists, or Brownists, or the like:
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and then they are carried vnto their opinions with such eagernesse and violence, as a ship on the sea that goes with winde and sale.
and then they Are carried unto their opinions with such eagerness and violence, as a ship on the sea that Goes with wind and sale.
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Now what is the reason hereof? because the flesh is neuer strongly bent, vntill it meet with an ill obiect,
Now what is the reason hereof? Because the Flesh is never strongly bent, until it meet with an ill Object,
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but then it passeth on amaine without any stop or let.
but then it passes on amain without any stop or let.
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Therefore let vs bee carefull that wee doe not rush vpon any such inducements vnto Idolatrie,
Therefore let us be careful that we do not rush upon any such inducements unto Idolatry,
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or schisme, or any manner of impiety; for otherwise wee shall be sure to bee intrapped and insnared.
or Schism, or any manner of impiety; for otherwise we shall be sure to be entrapped and Ensnared.
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Oh but this is too much nicenesse and scrupulositie, (will some say) I hope we are not so weake nor so simple,
O but this is too much niceness and scrupulosity, (will Some say) I hope we Are not so weak nor so simple,
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but we can chuse the best, and leaue the worst: be present at any popish worship, and yet keepe our hearts to God:
but we can choose the best, and leave the worst: be present At any popish worship, and yet keep our hearts to God:
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conuerse with any company, and yet continue honest men still.
converse with any company, and yet continue honest men still.
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Haue you so good a perswasion of your flesh? certainly you doe thereby giue mee iust occasion to haue an ill perswasion of you,
Have you so good a persuasion of your Flesh? Certainly you do thereby give me just occasion to have an ill persuasion of you,
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and to suspect that in truth you doe not much care of what religion or of what conuersation you be.
and to suspect that in truth you do not much care of what Religion or of what Conversation you be.
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Others haue bin as well conceited of themselues as you, and thereupon haue been bold without any calling or warrant to trauell into strange countries,
Others have been as well conceited of themselves as you, and thereupon have been bold without any calling or warrant to travel into strange countries,
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and being there, to see Images, and to heare Masses, and to vse familiarity with men of all sorts.
and being there, to see Images, and to hear Masses, and to use familiarity with men of all sorts.
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But what hath been the euent thereof? they haue returned home, either of no religion, or of a false religion.
But what hath been the event thereof? they have returned home, either of no Religion, or of a false Religion.
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This lamentable experience doth shew to be most true, in many young Gentlemen of the greatest houses in this our land, whose atheisticall and prophane carriage should bee a warning vnto others, not to presume vpon their owne strength,
This lamentable experience does show to be most true, in many young Gentlemen of the greatest houses in this our land, whose atheistical and profane carriage should be a warning unto Others, not to presume upon their own strength,
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nor to tempt the Lord by casting themselues vpon the occasions of euill.
nor to tempt the Lord by casting themselves upon the occasions of evil.
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Thirdly, this may serue for a caueat vnto vs, that when we finde our selues very eager and forward vnto any thing, wee make a stay,
Thirdly, this may serve for a caveat unto us, that when we find our selves very eager and forward unto any thing, we make a stay,
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and a pause, examining whether the thing be lawfull & good, yea or no:
and a pause, examining whither the thing be lawful & good, yea or no:
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and if it be so, yet let vs search whether our flesh be not set a worke in that spiritual action which we are about:
and if it be so, yet let us search whither our Flesh be not Set a work in that spiritual actium which we Are about:
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whether there bee not in it some mixture of corruption, and some caruall respect or other, that maketh vs so nimble and ready in the performance of it:
whither there be not in it Some mixture of corruption, and Some caruall respect or other, that makes us so nimble and ready in the performance of it:
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let vs (I say) looke well vnto our hearts in this behalfe; for all is not fire from the altar, that seemes to bee such:
let us (I say) look well unto our hearts in this behalf; for all is not fire from the altar, that seems to be such:
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it is a rare thing for vs to bee truly zealous of good workes; and much of our heate proceedeth rather from our owne flesh, then from Gods spirit;
it is a rare thing for us to be truly zealous of good works; and much of our heat Proceedeth rather from our own Flesh, then from God's Spirit;
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and therefore when wee perceiue our violence and eagernesse to arise rather from some inordinate lust,
and Therefore when we perceive our violence and eagerness to arise rather from Some inordinate lust,
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then from any good and holy affection, let vs curbe and restraine the same, and beseech the Lord to moderate our desires, that wee may doe all our workes in meckenesse and modestie,
then from any good and holy affection, let us curb and restrain the same, and beseech the Lord to moderate our Desires, that we may do all our works in meeekness and modesty,
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and with that good temper which beseemeth Christians.
and with that good temper which beseems Christians.
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Fourthly, sithence there is in euery mans nature such pronenesse vnto sin and iniquitie, this should be a singular comfort vnto Gods childrē,
Fourthly, since there is in every men nature such proneness unto since and iniquity, this should be a singular Comfort unto God's children,
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when they finde many motions vnto euill, and much dulnes and backwardnes vnto that which is good, they need not be dismaied hereat,
when they find many motions unto evil, and much dulness and backwardness unto that which is good, they need not be dismayed hereat,
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if so bee they see their corruption and bee grieued for it; and striue against it.
if so be they see their corruption and be grieved for it; and strive against it.
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But why should Heretikes bee able to cleaue more earnestly, and firmely to superstition and idolatrie,
But why should Heretics be able to cleave more earnestly, and firmly to Superstition and idolatry,
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then wee can to true religion and pietie? There is good reason for that: because they haue all helpes that Satan, the flesh or the world can affoord them,
then we can to true Religion and piety? There is good reason for that: Because they have all helps that Satan, the Flesh or the world can afford them,
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and we haue all the hindrances that may bee from them all:
and we have all the hindrances that may be from them all:
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for it pleaseth the Lord, that while we haue a natural life, we should haue also naturall corruption:
for it Pleases the Lord, that while we have a natural life, we should have also natural corruption:
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and albeit the flesh bee in part crucified, yet will it still rebell against the Spirit,
and albeit the Flesh be in part Crucified, yet will it still rebel against the Spirit,
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and the diuell and the world will take part with it.
and the Devil and the world will take part with it.
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But what then is the difference between Gods seruants, and the seruants of the diuel, seeing there is in them both an vnwillingnes vnto that which the Lord commandeth,
But what then is the difference between God's Servants, and the Servants of the Devil, seeing there is in them both an unwillingness unto that which the Lord commands,
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and a pronenes vnto that which he forbiddeth?
and a proneness unto that which he forbiddeth?
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Herein standeth the difference, that the godly take notice of the corruptions of their nature, bewaile them,
Herein Stands the difference, that the godly take notice of the corruptions of their nature, bewail them,
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and labour to suppresse them, not fulfilling the lusts of their flesh, either for the omission of holy duties,
and labour to suppress them, not fulfilling the Lustiest of their Flesh, either for the omission of holy duties,
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or the practise of any manner of euill:
or the practice of any manner of evil:
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for they haue the spirit in them which doth alwaies resist the sinfull motions of the flesh, for they have the Spirit in them which does always resist the sinful motions of the Flesh,
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so that as they cannot doe the good which they would, because the flesh lusteth against the spirit, that is, against the regenerate part in them:
so that as they cannot do the good which they would, Because the Flesh Lusteth against the Spirit, that is, against the regenerate part in them:
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so neither can they doe the euill that sometimes they would, because the spirit strugleth and fighteth against the lusts of the flesh.
so neither can they do the evil that sometime they would, Because the Spirit struggleth and fights against the Lustiest of the Flesh.
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Now concerning wicked men, they are altogether fleshly, and therefore when they haue vile motions from nature,
Now Concerning wicked men, they Are altogether fleshly, and Therefore when they have vile motions from nature,
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or bad suggestions from Satan, they like of them, and nourish and cherish them, and if meanes and opportunity be offered, proceed to the execution of them.
or bad suggestions from Satan, they like of them, and nourish and cherish them, and if means and opportunity be offered, proceed to the execution of them.
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Herein then may Gods children reioyce that they are farre vnlike the limmes of the diuell, in that they mortifie the deeds of the flesh by the spirit, and therefore shall liue: whereas others walke after the flesh, and satisfie it in the lusts thereof, and therefore shall die. In the meditation whereof they should raise vp their discouraged hearts,
Herein then may God's children rejoice that they Are Far unlike the limbs of the Devil, in that they mortify the Deeds of the Flesh by the Spirit, and Therefore shall live: whereas Others walk After the Flesh, and satisfy it in the Lustiest thereof, and Therefore shall die. In the meditation whereof they should raise up their discouraged hearts,
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and fainting spirits to sound ioy, and due thankfulnes, for that the Lord hath by his good spirit,
and fainting spirits to found joy, and due thankfulness, for that the Lord hath by his good Spirit,
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and powerfull word, wrought a change in their hearts, and made them that were naturally set on mischiefe,
and powerful word, wrought a change in their hearts, and made them that were naturally Set on mischief,
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and did drinke in iniquitie with delight, euen as beasts drink water;
and did drink in iniquity with delight, even as beasts drink water;
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to be in any measure tractable vnto holy duties, and to carrie a perfect hatred against all impiety and vnrighteousnesse,
to be in any measure tractable unto holy duties, and to carry a perfect hatred against all impiety and unrighteousness,
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albeit they cannot get that masterie of their sinfull lusts as they should, and as they would.
albeit they cannot get that mastery of their sinful Lustiest as they should, and as they would.
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This is a wonderfull worke of God, for which we cannot sufficiently praise his name:
This is a wonderful work of God, for which we cannot sufficiently praise his name:
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and therefore we should doe as the Prophet Dauid did when the Lord had put it into his heart,
and Therefore we should do as the Prophet David did when the Lord had put it into his heart,
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and into the hearts of his subiects to bee liberall towards the building of the Temple:
and into the hearts of his Subjects to be liberal towards the building of the Temple:
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Now therefore, our God, (saith he) we thank thee, and praise thy glorious name. Now Therefore, our God, (Says he) we thank thee, and praise thy glorious name.
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But who am I, and what is my people that we should be able to offer willingly after this sort? &c. O Lord God of Abraham, Isaac,
But who am I, and what is my people that we should be able to offer willingly After this sort? etc. Oh Lord God of Abraham, Isaac,
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and Israel our fathers, keepe this for euer in the purpose, and thoughts of the hearts of thy people,
and Israel our Father's, keep this for ever in the purpose, and thoughts of the hearts of thy people,
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and prepare their hearts vnto thee. and prepare their hearts unto thee.
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From which words it is apparant, that it is an admirable and supernaturall worke to haue a well disposed minde,
From which words it is apparent, that it is an admirable and supernatural work to have a well disposed mind,
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and a well affected heart vnto any thing that concernes the worship of God, and his glory:
and a well affected heart unto any thing that concerns the worship of God, and his glory:
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to bee franke and free-hearted in bestowing ones substance vpon sumptuous buildings, costly apparell, great house-keeping, setting vp Lords of misrule,
to be frank and freehearted in bestowing ones substance upon sumptuous buildings, costly apparel, great housekeeping, setting up lords of misrule,
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and the like, is a thing not worth the speaking of, because a meere carnall man in arrogancie and vaine-glory may bee very lauish and prodigall to such ends and purposes.
and the like, is a thing not worth the speaking of, Because a mere carnal man in arrogancy and vainglory may be very lavish and prodigal to such ends and Purposes.
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But to haue a liberal heart for good vses, either for the furtherance of Gods seruice,
But to have a liberal heart for good uses, either for the furtherance of God's service,
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or for the reliefe of the distressed Saints, is a matter that we should take speciall notice of,
or for the relief of the distressed Saints, is a matter that we should take special notice of,
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and be carefull to magnifie the name of the Lord for it, and earnestly to entreate the continuance of it,
and be careful to magnify the name of the Lord for it, and earnestly to entreat the Continuance of it,
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as Dauid doth in this place.
as David does in this place.
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And though we be not alwaies alike, but now and then dull, and heauie, and lumpish,
And though we be not always alike, but now and then dull, and heavy, and lumpish,
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and drowsie, when it pleaseth the Lord for our humbling to let the flesh play it part;
and drowsy, when it Pleases the Lord for our humbling to let the Flesh play it part;
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yet if wee sometimes, and for the most part finde spirituall motions and affections, and from thence proceed to holy speeches and actions,
yet if we sometime, and for the most part find spiritual motions and affections, and from thence proceed to holy Speeches and actions,
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as occasion and ability is offered, wee haue great cause to blesse the name of God for his singular fauour and goodnesse towards vs in that behalfe.
as occasion and ability is offered, we have great cause to bless the name of God for his singular favour and Goodness towards us in that behalf.
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THE SEAVENTH SERMON. ISAIAH 30. Vers. 19. Vers. 19 Thou shalt weepe no more: hee will certainely haue mercy vpon thee at the voice of thy cry:
THE SEVENTH SERMON. ISAIAH 30. Vers. 19. Vers. 19 Thou shalt weep no more: he will Certainly have mercy upon thee At the voice of thy cry:
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when he heareth thee, he will answere thee.
when he hears thee, he will answer thee.
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THe purpose of these words is, to comfort the elect Iewes against those sorrowes and miseries that should fall vpon the Church, and Common-wealth.
THe purpose of these words is, to Comfort the elect Iewes against those sorrows and misery's that should fallen upon the Church, and Commonwealth.
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Wherein is declared, 1. First, what fauour the Lord would shew them, viz. 1. That albeit they should tast of the common distresses which befell the rest,
Wherein is declared, 1. First, what favour the Lord would show them, viz. 1. That albeit they should taste of the Common Distresses which befell the rest,
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and so be in heauinesse for a time, yet at length they should be comforted and refreshed; Thou shalt weepe no more.
and so be in heaviness for a time, yet At length they should be comforted and refreshed; Thou shalt weep no more.
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2. More generally the Prophet affirmeth, that hee will haue mercy vpon them:
2. More generally the Prophet Affirmeth, that he will have mercy upon them:
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not naming the particulars, because he intended to inrich them with euery good blessing needfull for their soules or bodies. 2. Secondly, what duty they were to performe, namely, to craue this fauour at the Lords hands,
not naming the particulars, Because he intended to enrich them with every good blessing needful for their Souls or bodies. 2. Secondly, what duty they were to perform, namely, to crave this favour At the lords hands,
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and that not coldly and sleightly, but vehemently and earnestly: and then at the voice of their cry God promiseth to heare them;
and that not coldly and slightly, but vehemently and earnestly: and then At the voice of their cry God promises to hear them;
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yea so to heare them, as to answere them, in granting that which they should desire of him:
yea so to hear them, as to answer them, in granting that which they should desire of him:
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hee could no sooner heare their crying voice, but they should feele his helping hand. Vers. 19. Thou shalt weepe no more.
he could not sooner hear their crying voice, but they should feel his helping hand. Vers. 19. Thou shalt weep no more.
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] Whence obserue this doctrine, that All the sorrowes and teares of Gods Children shall end in ioy.] Whence observe this Doctrine, that All the sorrows and tears of God's Children shall end in joy.
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As they haue their times of feeding vpon the bread of aduersity, and the water of affliction, As they have their times of feeding upon the bred of adversity, and the water of affliction,
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so haue they also seasons of reioycing, and of singing Psalmes of praise for their happie deliuerance out of troubles and miseries.
so have they also seasons of rejoicing, and of singing Psalms of praise for their happy deliverance out of Troubles and misery's.
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Heauinesse may abide at euening, but ioy commeth in the morning. They may sow in teares for a time, but they shall reape in ioy. Heaviness may abide At evening, but joy comes in the morning. They may sow in tears for a time, but they shall reap in joy.
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This is the very patrimonie and inheritance of the Saints, as the Wise man saith, Surely to a man that is good in his sight, to wit, through Christ, God giueth wisdome, and knowledge, and ioy: This is the very patrimony and inheritance of the Saints, as the Wise man Says, Surely to a man that is good in his sighed, to wit, through christ, God gives Wisdom, and knowledge, and joy:
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this he may build on, and make full account of, euen in the middest of all his sorrow and anguish.
this he may built on, and make full account of, even in the midst of all his sorrow and anguish.
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And there is good reason why it must needs be thus. First, because the afflictions of the Saints do exceedingly humble them:
And there is good reason why it must needs be thus. First, Because the afflictions of the Saints do exceedingly humble them:
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for they looke vpward in their distresses, and behold Gods righteous hand smiting them, and thereupon descend vnto themselues,
for they look upward in their Distresses, and behold God's righteous hand smiting them, and thereupon descend unto themselves,
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and diue deepe into their hearts, to search what corruptions doe lurke there, whereby the Lord is incensed against them, that so those being remoued by sound repentance, his heauie displeasure may bee turned away from them,
and dive deep into their hearts, to search what corruptions do lurk there, whereby the Lord is incensed against them, that so those being removed by found Repentance, his heavy displeasure may be turned away from them,
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and his louing countenance may shine vpon them.
and his loving countenance may shine upon them.
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This is it that Gods children will sooner, or later come vnto, albeit for a fit they bee passionate and discontented:
This is it that God's children will sooner, or later come unto, albeit for a fit they be passionate and discontented:
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they will at length turne their eies from looking vpon their crosses, to see the true cause thereof,
they will At length turn their eyes from looking upon their Crosses, to see the true cause thereof,
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and so be grieued for their offences against God, and smite vpon their thighs in a holy indignation against themselues, in regard of their pride and vnbeleefe and vnthankfulnesse, and other the like corruptions.
and so be grieved for their offences against God, and smite upon their thighs in a holy Indignation against themselves, in regard of their pride and unbelief and unthankfulness, and other the like corruptions.
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They then leaue off musing on other mens iniuries, and begin to bethinke themselues of their owne transgressions, that so casting downe themselues by godly sorrow, the Lord may raise them vp to pure and holy ioy, which he will certainly doe in due season;
They then leave off musing on other men's injuries, and begin to bethink themselves of their own transgressions, that so casting down themselves by godly sorrow, the Lord may raise them up to pure and holy joy, which he will Certainly do in due season;
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neither shall all their sinnes and sorrowes bee able to keepe them downe, when once they are thoroughly humbled vnder the holy hand of God.
neither shall all their Sins and sorrows be able to keep them down, when once they Are thoroughly humbled under the holy hand of God.
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It is his promise then to lift them vp, and Christ his office to comfort them that mourne:
It is his promise then to lift them up, and christ his office to Comfort them that mourn:
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and therfore as those that in their miseries are passionate, and desperate, full of murmuring against God, and Therefore as those that in their misery's Are passionate, and desperate, full of murmuring against God,
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and of fretting against men, cannot expect any ioyfull issue out of their troubles:
and of fretting against men, cannot expect any joyful issue out of their Troubles:
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so on the other side, they that are lowly and broken harted, much deiected and abased in the presence of the Lord,
so on the other side, they that Are lowly and broken hearted, much dejected and abased in the presence of the Lord,
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and milde and peaceable in their carriage before men, they may be assured that all their sighs shall end in songs, that all teares shall bee wiped away from their eyes,
and mild and peaceable in their carriage before men, they may be assured that all their sighs shall end in songs, that all tears shall be wiped away from their eyes,
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and that in stead of the spirit of heauinesse, they shall in due time be clad with the garments of gladnesse.
and that in stead of the Spirit of heaviness, they shall in due time be clad with the garments of gladness.
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Secondly, Gods seruants doe pray in their afflictions, which is the very high way vnto sound comfort:
Secondly, God's Servants do pray in their afflictions, which is the very high Way unto found Comfort:
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Call vpon me in the time of trouble (saith God) and I will deliuer thee, and thou shalt glorifie me. Call upon me in the time of trouble (Says God) and I will deliver thee, and thou shalt Glorify me.
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This Asa and Iehoshaphat had good experience of:
This Asa and Jehoshaphat had good experience of:
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for when they being in a great straite, had humbled themselues by fasting and prayer, their hearts were full of ioy,
for when they being in a great strait, had humbled themselves by fasting and prayer, their hearts were full of joy,
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and their mouthes full of the praises of the Lord for their wonderfull deliuerance from their enemies.
and their mouths full of the praises of the Lord for their wonderful deliverance from their enemies.
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And the like may be said of Hester and Mordecai, and the rest of the Iewes in his time.
And the like may be said of Esther and Mordecai, and the rest of the Iewes in his time.
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And our Sauiour telleth his Disciples, Verily, verily I say vnto you, that yee shall weepe and lament, And our Saviour Telleth his Disciples, Verily, verily I say unto you, that ye shall weep and lament,
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but your sorrow shal bee turned into ioy. but your sorrow shall be turned into joy.
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But by what meanes should they attaine vnto this? the words following doe make it manifest, Ask (saith he) and ye shall receiue, Vers. 24. that your ioy may bee full.
But by what means should they attain unto this? the words following doe make it manifest, Ask (Says he) and you shall receive, Vers. 24. that your joy may be full.
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When Christians doe enioy wealth, and credit, and ease, they are oftentimes made so dull and secure therby, that they haue little mind to powre out their soules before God in prayer:
When Christians do enjoy wealth, and credit, and ease, they Are oftentimes made so dull and secure thereby, that they have little mind to pour out their Souls before God in prayer:
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but when once they are throughly pinched and pressed with miseries and calamities, then they begin to renue their acquaintance with God,
but when once they Are thoroughly pinched and pressed with misery's and calamities, then they begin to renew their acquaintance with God,
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and so bringing before him abundance of holy and heauenly prayers, hee replenisheth them with store of sweet and celestiall comforts.
and so bringing before him abundance of holy and heavenly Prayers, he replenisheth them with store of sweet and celestial comforts.
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A third reason hereof may bee taken from the end of Gods afflictions, which is (as hee himselfe testifieth in the booke of Deuteronomie) that hee may doe his children good in the latter end, that hee may make them partakers of his holinesse, and so by consequent of the consolations of his spirit.
A third reason hereof may be taken from the end of God's afflictions, which is (as he himself Testifieth in the book of Deuteronomy) that he may do his children good in the latter end, that he may make them partakers of his holiness, and so by consequent of the consolations of his Spirit.
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Whē God will doe his enemies a notable displeasure, hee setteth them aloft in slippery places, that so their fall may bee more fearefull and vnrecouerable:
When God will do his enemies a notable displeasure, he sets them aloft in slippery places, that so their fallen may be more fearful and unrecoverable:
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euen so on the contrary, when hee purposeth some extraordinarie benefits vnto his seruants, hee will lay them full low,
even so on the contrary, when he Purposes Some extraordinary benefits unto his Servants, he will lay them full low,
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and afflict them full sore, (as he did Ioseph and Dauid ) that so they may bee more capable of his fauours.
and afflict them full soar, (as he did Ioseph and David) that so they may be more capable of his favours.
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Here commeth to be reproued that faint-heartednesse that is in many of Gods children in the daies of their affliction:
Here comes to be reproved that faintheartedness that is in many of God's children in the days of their affliction:
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who seeing that they haue many, and great and strange crosses lying vpon them, begin to be cleane out of heart,
who seeing that they have many, and great and strange Crosses lying upon them, begin to be clean out of heart,
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and out of hope, and to make these or the like desperate conclusions; Surely I shall neuer winde out of these distresses;
and out of hope, and to make these or the like desperate conclusions; Surely I shall never wind out of these Distresses;
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my state is past recouerie, I neuer looke to see ioyfull day more.
my state is past recovery, I never look to see joyful day more.
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These are base and naughtie, and vnbeleeuing speeches, which doe dismay the soule, and cause the parties that vse them to desist from seeking vnto the Lord for helpe and reliefe:
These Are base and naughty, and unbelieving Speeches, which do dismay the soul, and cause the parties that use them to desist from seeking unto the Lord for help and relief:
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and wretched is that sorrow that driueth vs from hope and from prayer.
and wretched is that sorrow that Driveth us from hope and from prayer.
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What? can the Lord wound, and can hee not heale? can hee cast downe,
What? can the Lord wound, and can he not heal? can he cast down,
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and can he not raise vp? can hee kill, and not make aliue? shall our faults bee more forcible to procure his displeasure,
and can he not raise up? can he kill, and not make alive? shall our Faults be more forcible to procure his displeasure,
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then Christ his merits to recouer his fauour? Away with these vnbeleeuing conceits, and distrustfull thoughts and speeches:
then christ his merits to recover his favour? Away with these unbelieving conceits, and distrustful thoughts and Speeches:
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for he that saith hee shall neuer liue a comfortable life more, doth in effect say thus much, that either he is no true Christian,
for he that Says he shall never live a comfortable life more, does in Effect say thus much, that either he is no true Christian,
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or the Lord no true God of his word, who hath said, that light is sowne for the righteous,
or the Lord no true God of his word, who hath said, that Light is sown for the righteous,
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and ioy for all that are vpright in heart. and joy for all that Are upright in heart.
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Why then should wee not sustaine our selues with the expectation of deliuerance to come? and why should we not sweeten our present teares, with the hope of future comforts? The Apostle Iames presseth the example of the husbandman, who though his barne bee emptie,
Why then should we not sustain our selves with the expectation of deliverance to come? and why should we not sweeten our present tears, with the hope of future comforts? The Apostle James Presseth the Exampl of the husbandman, who though his bairn be empty,
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and his seede that he hath cast into the earrh, not yet appearing aboue ground, yet he waiteth for the precious fruit of the earth,
and his seed that he hath cast into the earrh, not yet appearing above ground, yet he waits for the precious fruit of the earth,
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and hath long patience for it, vntill he receiue the former, and the latter raine. and hath long patience for it, until he receive the former, and the latter rain.
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And what of this? Be ye also patient therefore (saith hee) and settle your hearts, &c. And indeed all Christians haue reason so to doe:
And what of this? Be you also patient Therefore (Says he) and settle your hearts, etc. And indeed all Christians have reason so to do:
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for they are good seedsmen, that are euermore sowing prayers and teares in the bosome of Iesus Christ:
for they Are good seedsmen, that Are evermore sowing Prayers and tears in the bosom of Iesus christ:
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and therefore they haue a crop growing, that cannot possibly miscarrie;
and Therefore they have a crop growing, that cannot possibly miscarry;
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howsoeuer it fall out vnto others, they shall be sure to speed well, and to haue an happie issue out of all their temptations.
howsoever it fallen out unto Others, they shall be sure to speed well, and to have an happy issue out of all their temptations.
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Oh but my crosses and trials are strange and extraordinarie.
O but my Crosses and trials Are strange and extraordinary.
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What of that? were not Iobs so, in so much that no instance could bee giuen by him of any of the Saints that had endured the like? yet the Lord made a good and happie end of all his distresses and miseries,
What of that? were not Jobs so, in so much that no instance could be given by him of any of the Saints that had endured the like? yet the Lord made a good and happy end of all his Distresses and misery's,
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and so will he doe of yours, if in faith and patience you can waite vpon him.
and so will he do of yours, if in faith and patience you can wait upon him.
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And in truth it is a great dishonour and indignity that we offer vnto the Lord,
And in truth it is a great dishonour and indignity that we offer unto the Lord,
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when wee imagine that hee can doe somewhat for vs in small and light afflictions;
when we imagine that he can do somewhat for us in small and Light afflictions;
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but if our case bee any thing extraordinarie, that then there is no hope of helpe and succour from him:
but if our case be any thing extraordinary, that then there is no hope of help and succour from him:
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for thereby wee make the Lord such a Pilot as can doe somewhat vpon a shallow riuer, where there is little or no danger:
for thereby we make the Lord such a Pilot as can do somewhat upon a shallow river, where there is little or no danger:
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but vpon the maine Ocean, especially if the Sea begin to swell and rage, wee dare not trust vnto his skill.
but upon the main Ocean, especially if the Sea begin to swell and rage, we Dare not trust unto his skill.
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what vile and base vnbeleefe is this? The Prophet Dauid was otherwise affected when hee saith, God is our hope, and strength, a helpe in troubles ready to bee found.
what vile and base unbelief is this? The Prophet David was otherwise affected when he Says, God is our hope, and strength, a help in Troubles ready to be found.
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Therefore will we not feare, though the earth be moued, and though the mountaines fall into the middest of the Sea. Though the waters thereof rage,
Therefore will we not Fear, though the earth be moved, and though the Mountains fallen into the midst of the Sea. Though the waters thereof rage,
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and the mountaines shake at the surges of the same. and the Mountains shake At the surges of the same.
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And therefore let vs be ashamed and grieued that wee haue been so heartlesse and hopelesse in great extremities.
And Therefore let us be ashamed and grieved that we have been so heartless and hopeless in great extremities.
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Secondly, is it so, that all the perplexities and anguishes of the righteous shall end in ioy? Is this a priuiledge and prerogatiue peculiar vnto them? then how wretched and wofull is the condition of al the vngodly ones of the world, whose sorrow shall end in sorrow,
Secondly, is it so, that all the perplexities and Anguishes of the righteous shall end in joy? Is this a privilege and prerogative peculiar unto them? then how wretched and woeful is the condition of all the ungodly ones of the world, whose sorrow shall end in sorrow,
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and who shall goe from their present paine and griefe vnto perpetuall tortures and torments in hell fire? let them make merrie,
and who shall go from their present pain and grief unto perpetual tortures and torments in hell fire? let them make merry,
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and bee as iocund as they will for a time, and seeke to put away melancholie fits, as they tearme them;
and be as jocund as they will for a time, and seek to put away melancholy fits, as they term them;
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they haue a crop growing, as well as Gods children:
they have a crop growing, as well as God's children:
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but what is that? euen a crop of shame, and horrour, and anguish, which shall seize vpon their soules at vnawares,
but what is that? even a crop of shame, and horror, and anguish, which shall seize upon their Souls At unawares,
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and that to their euerlasting ruine, and the vtter destruction of their bodies and soules for euermore.
and that to their everlasting ruin, and the utter destruction of their bodies and Souls for evermore.
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And therefore as the godly are to bee exhorted not to enuie the prosperity of the wicked,
And Therefore as the godly Are to be exhorted not to envy the Prosperity of the wicked,
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though they flourish for a season;
though they flourish for a season;
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so are the vngodly to bee admonished that they doe not esteeme Gods Children to be miserable,
so Are the ungodly to be admonished that they do not esteem God's Children to be miserable,
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albeit they be in heauinesse for a time:
albeit they be in heaviness for a time:
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for their light and momentanie afflictions shall be recompensed with a farre most excellent and eternall weight of ioy and of glory: for their Light and momentary afflictions shall be recompensed with a Far most excellent and Eternal weight of joy and of glory:
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whereas the short and vaine delights of wicked sinners shall bee infinitely ouerpeised and weighed downe with the vnsupportable miseries, which,
whereas the short and vain delights of wicked Sinners shall be infinitely ouerpeised and weighed down with the unsupportable misery's, which,
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if not in this world, yet in that which is to come, they shall most certainely meete withall.
if not in this world, yet in that which is to come, they shall most Certainly meet withal.
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Thirdly, heere is matter of very great consolation to all such as are mourners in Sion,
Thirdly, Here is matter of very great consolation to all such as Are mourners in Sion,
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though they be weeping when others are reioycing, and fasting, when others are feasting;
though they be weeping when Others Are rejoicing, and fasting, when Others Are feasting;
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yet a time shall come, when sorrow and trouble shall flie away, and comfort and peace shall succeed in the roome thereof:
yet a time shall come, when sorrow and trouble shall fly away, and Comfort and peace shall succeed in the room thereof:
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God hath said it, and they shall finde it, that it shall goe well with the righteous, and that the end of such men shall be peace.
God hath said it, and they shall find it, that it shall go well with the righteous, and that the end of such men shall be peace.
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But if we would be assured of this good effect of our afflictions, wee must practise these two rules:
But if we would be assured of this good Effect of our afflictions, we must practise these two rules:
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The first is, to search, whether the crosses that lie vpon vs, doe come for any speciall sin of omission,
The First is, to search, whither the Crosses that lie upon us, do come for any special since of omission,
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or commission, whereof we are guilty:
or commission, whereof we Are guilty:
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and if wee vpon examination finde it to bee so, let vs with all speede remoue that from before Gods eyes:
and if we upon examination find it to be so, let us with all speed remove that from before God's eyes:
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otherwise we may be sure, that the more he loues vs, the more hee will afflict vs. If wee bee men or women after Cods owne heart,
otherwise we may be sure, that the more he loves us, the more he will afflict us If we be men or women After Cods own heart,
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yet if we liue in such iniquities as are condemned by his word, he will still pursue vs as hee did Dauid, till hee haue reclaimed vs,
yet if we live in such iniquities as Are condemned by his word, he will still pursue us as he did David, till he have reclaimed us,
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and healed our sinfull soules of those wounds that Satan hath giuen them.
and healed our sinful Souls of those wounds that Satan hath given them.
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The second rule is, that if vpon triall made wee can see no speciall sin which hath procured Gods correcting hand vpon vs,
The second Rule is, that if upon trial made we can see no special since which hath procured God's correcting hand upon us,
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or at least haue truly repented for the same, if there haue been any such committed by vs,
or At least have truly repented for the same, if there have been any such committed by us,
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then we should take the affliction to be sent of God, to try our faith, & to perfect our patience, and other vertues of the spirit in vs:
then we should take the affliction to be sent of God, to try our faith, & to perfect our patience, and other Virtues of the Spirit in us:
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and therefore we must possesse our soules in quietnesse, and labour to sow plentifully vnto the Spirit, that so at length we may reape abundantly of those comforts which the Lord hath treasured vp for vs. He will certainly haue mercy vpon thee [ at the voice of thy cry ] Whence this doctrine may bee gathered, that, The way to haue mercy from God, is to cry vnto God.
and Therefore we must possess our Souls in quietness, and labour to sow plentifully unto the Spirit, that so At length we may reap abundantly of those comforts which the Lord hath treasured up for us He will Certainly have mercy upon thee [ At the voice of thy cry ] Whence this Doctrine may be gathered, that, The Way to have mercy from God, is to cry unto God.
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But this point hath been handled else where. See the second Sermon on Lament. 3. Doct. 6. When he heareth thee, he will answere thee.
But this point hath been handled Else where. See the second Sermon on Lament. 3. Doct. 6. When he hears thee, he will answer thee.
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] Hence note, that wee are not more ready to aske then God is to grant our requests.] Hence note, that we Are not more ready to ask then God is to grant our requests.
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See booke of the tenne Sermons, the fourth Doct. of the 4. Sermon, where this point is handled. FINIS.
See book of the tenne Sermons, the fourth Doct. of the 4. Sermon, where this point is handled. FINIS.
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The first Sermon. 2. SAMVEL. 24.10.11.12. Verse 10. Then Dauids heart smote him after that hee had numbred the people:
The First Sermon. 2. SAMUEL. 24.10.11.12. Verse 10. Then David heart smote him After that he had numbered the people:
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and Dauid saide vnto the Lord, I haue sinned exceedingly in that I haue done:
and David said unto the Lord, I have sinned exceedingly in that I have done:
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therefore now Lord I beseech thee, take away the trespàsse of thy seruant, for I haue done very foolishly.
Therefore now Lord I beseech thee, take away the trespàsse of thy servant, for I have done very foolishly.
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11. And when Dauid was vp in the morning, the word of the Lord came vnto the Prophet Gad, &c.11. And when David was up in the morning, the word of the Lord Come unto the Prophet Gad, etc.
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IN these words is set foorth the repentance of Dauid, for his sinne committed in numbring the people, wherin the holy Prophet sheweth: 1. What meanes hee vsed to be reconciled vnto God, Namely;
IN these words is Set forth the Repentance of David, for his sin committed in numbering the people, wherein the holy Prophet shows: 1. What means he used to be reconciled unto God, Namely;
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1. First, that he was touched with inward remorse and hearty griefe for his offence: [ Then Dauids heart smote him after that hee had numbred the people. ]
1. First, that he was touched with inward remorse and hearty grief for his offence: [ Then David heart smote him After that he had numbered the people. ]
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2 Secondly, that he made a particular and very earnest confession of his fault: ] I haue sinned exceedingly, in that I haue done.
2 Secondly, that he made a particular and very earnest Confessi of his fault: ] I have sinned exceedingly, in that I have done.
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3 Thirdly, that hauing bewayled and acknowledged his sinne, he instantly craued pardon for the same:
3 Thirdly, that having bewailed and acknowledged his sin, he instantly craved pardon for the same:
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[ therefore now Lord I beseech thee, take away the trespasse of thy seruant, &c: as if he should haue said, I haue sinned very hainouslie, I cannot denie it:
[ Therefore now Lord I beseech thee, take away the trespass of thy servant, etc.: as if he should have said, I have sinned very heinously, I cannot deny it:
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yet I am thy seruant, and one of thy familie, and therefore Lord cast me not off for one fault,
yet I am thy servant, and one of thy family, and Therefore Lord cast me not off for one fault,
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but take notice of my sorrow, and pardon my sinne: for I haue dealt veris foolishly.
but take notice of my sorrow, and pardon my sin: for I have dealt veris foolishly.
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2 Secondly, he declareth what meanes the Lord vsed to make him fit for reconciliation:
2 Secondly, he Declareth what means the Lord used to make him fit for reconciliation:
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viz: that hee sent vnto him the Prophet Gad, a worthy man of God, & Dauids Seer, who had bene ready from time to time to lay open the will of God vnto him,videlicet: that he sent unto him the Prophet Gad, a worthy man of God, & David Seer, who had be ready from time to time to lay open the will of God unto him,
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and in that regard was more reuerend in his eyes, and hee threatneth and denoūceth iudgement against him, that seeing his heart had beene lifted vp with pride, in regard of the multitude and strength of his people, God would meete with him in his owne sinne,
and in that regard was more reverend in his eyes, and he threatens and Denounceth judgement against him, that seeing his heart had been lifted up with pride, in regard of the multitude and strength of his people, God would meet with him in his own sin,
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and make his punishment to be suteable to his fact:
and make his punishment to be suitable to his fact:
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and seeing he begun to be humbled for it alreadie, and yet needed still further humiliation, he telleth him, that [ the sword, or the famine,
and seeing he begun to be humbled for it already, and yet needed still further humiliation, he Telleth him, that [ the sword, or the famine,
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or the pestilence ] must pursue his subiects, and make wonderfull hauocke among them, and therfore biddeth him make his choice which of them hee would haue to come vpon the land:or the pestilence ] must pursue his Subjects, and make wonderful havoc among them, and Therefore bids him make his choice which of them he would have to come upon the land:
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for one of them hee must needes vndergoe, to further him in the worke of humiliation,
for one of them he must needs undergo, to further him in the work of humiliation,
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as also to bring the whole Church vnto the like, who then had incensed the Lords anger against them.
as also to bring the Whole Church unto the like, who then had incensed the lords anger against them.
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Then Dauids heart smote him ] In that setting downe the repentancce of Dauid, the holy Ghost taketh notice of this in the first place, that [ his heart smote him ] the Doctrine is, that.Then David heart smote him ] In that setting down the repentancce of David, the holy Ghost Takes notice of this in the First place, that [ his heart smote him ] the Doctrine is, that.
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The first step to true and sound repentance is to bee wounded and disquieted in our hearts for sinne, vntill our soules bee pierced,
The First step to true and found Repentance is to be wounded and disquieted in our hearts for sin, until our Souls be pierced,
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and as it were strucke through with the feeling of our corruptions, and of Gods displeasure, due vnto vs for the same, wee haue not made any entrance into the wayes of godlinesse,
and as it were struck through with the feeling of our corruptions, and of God's displeasure, due unto us for the same, we have not made any Entrance into the ways of godliness,
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nor laid the verie foundation of the works of conuersion, therfore the Prophet Ioel exhorting the Israelites to repentance, biddeth them, rent their hearts: that is, the first stone that must be laid in this building:
nor laid the very Foundation of the works of conversion, Therefore the Prophet Joel exhorting the Israelites to Repentance, bids them, rend their hearts: that is, the First stone that must be laid in this building:
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their hearts must bee crushed and broken, for the wickednesse committed against the Maiestie of God;
their hearts must be crushed and broken, for the wickedness committed against the Majesty of God;
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till then there is no turning vnto him:
till then there is no turning unto him:
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one may as well bid a prisoner that is in strong hold, and hath bolts and fetters vpon his heeles, walke abroade and take the fresh aire,
one may as well bid a prisoner that is in strong hold, and hath bolts and fetters upon his heals, walk abroad and take the fresh air,
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and not remaine any longer in that darke & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turne vnto the Lord:
and not remain any longer in that dark & loathsome dungeon, as bid one that hath not his heart crushed & humbled to turn unto the Lord:
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alas he is held fast in the chaines of Sathan, and cannot stirre one foote to God-ward;
alas he is held fast in the chains of Sathan, and cannot stir one foot to Godward;
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therefore is it noted in those conuerts, Act. 2.37.
Therefore is it noted in those converts, Act. 2.37.
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that They were pricked in their hearts ] when they began the worke of repentance, the rebukes of God had wakened their drowsie consciences, that They were pricked in their hearts ] when they began the work of Repentance, the rebukes of God had wakened their drowsy Consciences,
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so that they saw their sinnes and Gods ven geance due vnto them, and the words of Peter had gone through their hearts,
so that they saw their Sins and God's ven geance due unto them, and the words of Peter had gone through their hearts,
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euen as a two edged sword, and then they were fit to bee soundly healed and comforted,
even as a two edged sword, and then they were fit to be soundly healed and comforted,
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when they had beene pierced, and throughly wounded by the Arrowes of God.
when they had been pierced, and thoroughly wounded by the Arrows of God.
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1 First, till the heart bee broken for sinne, there can be no plaine confession of sinne, and therfore no repentance.
1 First, till the heart be broken for sin, there can be no plain Confessi of sin, and Therefore no Repentance.
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Men naturally are like wilde Asse-Colts, nothing will worke vpon them, nor bring them vnto any good frame or order;
Men naturally Are like wild Asse-Colts, nothing will work upon them, nor bring them unto any good frame or order;
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though they heare often of their faults, they will not acknowledge them, but be still vnruly and vntamed,
though they hear often of their Faults, they will not acknowledge them, but be still unruly and untamed,
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as Paul was before his conuersion;
as Paul was before his conversion;
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so long as he was heart-whole in his owne conceit, though he had heard many excellent Sermons (no doubt,) yet hee was like a beast still, neuer bewailing nor confessing his grieuous offences, till the Lord had taken him downe, and throughly mastered him.
so long as he was heart-whole in his own conceit, though he had herd many excellent Sermons (no doubt,) yet he was like a beast still, never bewailing nor confessing his grievous offences, till the Lord had taken him down, and thoroughly mastered him.
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2 Nay further, men are so farre from taking paines to come to a true acknowledgment of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they doe not so much as desire to be deliuered from them,
2 Nay further, men Are so Far from taking pains to come to a true acknowledgment of their iniquities, till such time as there is a breach made into their hearts by godly sorrow, they do not so much as desire to be Delivered from them,
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nor make any reckoning of Gods mercy for the pardoning of them:
nor make any reckoning of God's mercy for the pardoning of them:
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till such time as they become mourners for sinne, they cannot possibly hunger and thirst after righteousnes.
till such time as they become mourners for sin, they cannot possibly hunger and thirst After righteousness.
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And indeed what reason is there that they should esteeme of that medicine which will cure, And indeed what reason is there that they should esteem of that medicine which will cure,
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when they doe not feele themselues to be sicke? they thinke it a matter worth the looking after, to be freed from pouertie, from infamie, from the pestilence, &c. but as for the corruptions of their nature,
when they do not feel themselves to be sick? they think it a matter worth the looking After, to be freed from poverty, from infamy, from the pestilence, etc. but as for the corruptions of their nature,
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and the sinfulnesse of their waies, they were neuer much troubled with them, and therefore they make little account to be deliuered from them.
and the sinfulness of their ways, they were never much troubled with them, and Therefore they make little account to be Delivered from them.
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See this poynt more at large in M. Dods Sermon on Isa. 1. Doct. 1.See this point more At large in M. Dods Sermon on Isaiah 1. Doct. 1.
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Seeing therefore that inward contrition for sinne is the first step to repentance, and that which killeth the roote of sinne,
Seeing Therefore that inward contrition for sin is the First step to Repentance, and that which kills the root of sin,
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and setteth vs free from the power and dominion of it, and erecteth in our hearts a throne for Christ Iesus;
and sets us free from the power and dominion of it, and erecteth in our hearts a throne for christ Iesus;
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the vse of this point is,
the use of this point is,
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First for reproofe of those that perswade themselues, and beare others in hand that they haue truely repented,
First for reproof of those that persuade themselves, and bear Others in hand that they have truly repented,
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and doe continually confesse their faults, and aske pardon for them:
and do continually confess their Faults, and ask pardon for them:
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but what griefe and paine haue they had in their hearts for their sinnes? nay, they thanke God, they were neuer terrified nor troubled in their consciences.
but what grief and pain have they had in their hearts for their Sins? nay, they thank God, they were never terrified nor troubled in their Consciences.
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Do you thanke God for this? it is in effect to thanke him for that you want the first and principall note of true conuersion:
Do you thank God for this? it is in Effect to thank him for that you want the First and principal note of true conversion:
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if your harts haue neuer beene pricked and stung with the sense of your vilenesse and wretchednesse, it is because you are senselesse:
if your hearts have never been pricked and stung with the sense of your vileness and wretchedness, it is Because you Are senseless:
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for there is cause sufficient why you should be grieued;
for there is cause sufficient why you should be grieved;
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and the lesse you haue had, the more you are likely to haue, if not heere,
and the less you have had, the more you Are likely to have, if not Here,
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yet in the world to come, and at that day when you shall be most vnwilling of it.
yet in the world to come, and At that day when you shall be most unwilling of it.
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Secondly, heere are those to be reprooued that run into farre greater excesse of sinning than euer Dauid did, breaking forth into grosse and foule euils, that euerie body seeth and knoweth,
Secondly, Here Are those to be reproved that run into Far greater excess of sinning than ever David did, breaking forth into gross and foul evils, that every body sees and Knoweth,
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and condemneth, and yet they passe them ouer slightly, and carelesly, as if they were matters of nothing.
and Condemneth, and yet they pass them over slightly, and carelessly, as if they were matters of nothing.
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When Dauid did but cut off the lap of Sauls coat, his heart smote him, and was grieued within him, in that he was so neere vnto sinne:
When David did but Cut off the lap of Saul's coat, his heart smote him, and was grieved within him, in that he was so near unto sin:
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what then shall we thinke of those that doe not cut off the lappe of the coate of an enemie,
what then shall we think of those that do not Cut off the lap of the coat of an enemy,
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but are iniurious to their friends, and cruell against their brethren, that breake couenant and promise, sinne against God, blaspheme his name, profane his Sabbaths,
but Are injurious to their Friends, and cruel against their brothers, that break Covenant and promise, sin against God, Blaspheme his name, profane his Sabbaths,
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and the like, and yet none of all these do soundly worke vpon them, nor much trouble them? surely such men are not of Dauids spirit,
and the like, and yet none of all these do soundly work upon them, nor much trouble them? surely such men Are not of David Spirit,
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and therefore not being broken hearted heere, they shall be broken and crushed in peeces with the vnsupportable weight of Gods vengeance heereafter.
and Therefore not being broken hearted Here, they shall be broken and crushed in Pieces with the unsupportable weight of God's vengeance hereafter.
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Thirdly, sith this inward touch for sinne is a thing so necessarie, let vs hence learne to labour for it,
Thirdly, sith this inward touch for sin is a thing so necessary, let us hence Learn to labour for it,
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and to keepe tendernes of heart when we baue obtained it: for that sorrow which breaketh the heart, doth withall breake the necke of sinne:
and to keep tenderness of heart when we have obtained it: for that sorrow which breaks the heart, does withal break the neck of sin:
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and therefore when the Lord doth checke & controle our consciences, let vs esteeme it as a great mercie,
and Therefore when the Lord does check & control our Consciences, let us esteem it as a great mercy,
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and not let such stroakes passe without their right vse, but let vs goe to God and to his children for helpe and direction,
and not let such Strokes pass without their right use, but let us go to God and to his children for help and direction,
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and then that little sparke of the fire of God in our soules, being fed & nourished, will grow in the end to a great flame.
and then that little spark of the fire of God in our Souls, being fed & nourished, will grow in the end to a great flame.
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Now that our harts may be kept alwaies tender & sensible of those checks which Gods spirit giueth vs, let vs vse these meanes that follow.
Now that our hearts may be kept always tender & sensible of those Checks which God's Spirit gives us, let us use these means that follow.
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First, let vs in our hearts the weapon of God, euen the sword of the spirit, whereby our hearts may be wounded, as often as need requireth:
First, let us in our hearts the weapon of God, even the sword of the Spirit, whereby our hearts may be wounded, as often as need requires:
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for vnregenerate persons wanting that weapon, will rather defend, then smite themselues when they haue offended,
for unregenerate Persons wanting that weapon, will rather defend, then smite themselves when they have offended,
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and euery childe of God hath somewhat of old Adam in him, in which regard he must be more carefull to vse the sword of the spirit,
and every child of God hath somewhat of old Adam in him, in which regard he must be more careful to use the sword of the Spirit,
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for the piercing of his heart when any sinne is committed by him:
for the piercing of his heart when any sin is committed by him:
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withall praying for the spirit of grace which will conuince the conscience when it is guiltie, withal praying for the Spirit of grace which will convince the conscience when it is guilty,
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so that it shall haue nothing to say in defense of it selfe, but very much for the condemnation of it selfe: as is euident Ezec. 36.27.
so that it shall have nothing to say in defence of it self, but very much for the condemnation of it self: as is evident Ezekiel 36.27.
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whereby we may obserue, that when God hath giuen his spirit vnto his elect, and (as it is in Ieremy. 31 33.) withall written his lawes in their hearts,
whereby we may observe, that when God hath given his Spirit unto his elect, and (as it is in Ieremy. 31 33.) withal written his laws in their hearts,
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then they shall remember their owne wicked waies, and their deedes that were not good,
then they shall Remember their own wicked ways, and their Deeds that were not good,
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and shall iudge themselues worthy to haue beene destroyed for their iniquities, & for their abhominations. and shall judge themselves worthy to have been destroyed for their iniquities, & for their abominations.
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What is the reason they should passe such a heauie sentence vpon themselues? one would thinke they should rather reioyce now,
What is the reason they should pass such a heavy sentence upon themselves? one would think they should rather rejoice now,
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& allow of themselues and of their workes? so they doe reioyce at, and approue of themselues and their workes,
& allow of themselves and of their works? so they do rejoice At, and approve of themselves and their works,
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so farre as they are spirituall:
so Far as they Are spiritual:
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but they proclaime war against themselues and their workes so far as either they are or haue beene carnall and sinfull,
but they proclaim war against themselves and their works so Far as either they Are or have been carnal and sinful,
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and that because the word of God, and the spirit of God doe beare sway in their hearts:
and that Because the word of God, and the Spirit of God do bear sway in their hearts:
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they are at vtter defiance with their pride and hypocrisie, and all wretched lusts that fight against their soules:
they Are At utter defiance with their pride and hypocrisy, and all wretched Lustiest that fight against their Souls:
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being neuer so much tormented with those sinnes, as when they haue attained to a great measure of humilitie, and of sinceritie.
being never so much tormented with those Sins, as when they have attained to a great measure of humility, and of sincerity.
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He that is most lowly is euer most vexed with his pride, and he that is most vpright and true hearted, is most of all troubled with the guilefulnes and deceitfulnes of his owne heart,
He that is most lowly is ever most vexed with his pride, and he that is most upright and true hearted, is most of all troubled with the guilefulness and deceitfulness of his own heart,
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because the word and the spirit working together doe cause him both more clerely to see,
Because the word and the Spirit working together do cause him both more clearly to see,
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and more throughly to hate those corruptions, than euer hee did before he had attained to that measure of grace.
and more thoroughly to hate those corruptions, than ever he did before he had attained to that measure of grace.
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Secondly, we must not content our selues when once we haue gotten the word and spirit of God within vs,
Secondly, we must not content our selves when once we have got the word and Spirit of God within us,
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but we must still striue to keepe our hearts humble and lowly: for otherwise we shall not feele the strokes of the word and spirit of God;
but we must still strive to keep our hearts humble and lowly: for otherwise we shall not feel the Strokes of the word and Spirit of God;
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therefore it is said Isay. 30.20.21.) that when the Lord had dieted his people a while [ giuing them the bread of aduersitie,
Therefore it is said Saiah 30.20.21.) that when the Lord had dieted his people a while [ giving them the bred of adversity,
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and the water of affliction ] and thereby taken downe the pride and stubbornenesse of their hearts, that then [ their eares should heare a word behind them, saying, this is the way walke in it, &c. that is when they were thus humbled,and the water of affliction ] and thereby taken down the pride and stubbornenesse of their hearts, that then [ their ears should hear a word behind them, saying, this is the Way walk in it, etc. that is when they were thus humbled,
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as soone as euer they had committed any offence, they should presently haue a blow vpon their hearts for it,
as soon as ever they had committed any offence, they should presently have a blow upon their hearts for it,
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and be full of feare and anguish:
and be full of Fear and anguish:
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though no man in the world tell them of it, yet the word in their hearts will be like a good guide that is still following a little child,
though no man in the world tell them of it, yet the word in their hearts will be like a good guide that is still following a little child,
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and telling him, this is not the right way, leaue it; there is the right way, walke in it:
and telling him, this is not the right Way, leave it; there is the right Way, walk in it:
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but many haue hearts pestered with pride, and lust, and couetousnesse, and yet goe a whole moneth,
but many have hearts pestered with pride, and lust, and covetousness, and yet go a Whole Monn,
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nay, many monethes and yeares together, and neuer feele any rebuke in their consciences.
nay, many months and Years together, and never feel any rebuke in their Consciences.
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How comes this to passe that others are full of griefe and full of teares for their sinnes,
How comes this to pass that Others Are full of grief and full of tears for their Sins,
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and they are neuer troubled for them? is it beause there is greater vprightnes in them,
and they Are never troubled for them? is it Because there is greater uprightness in them,
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then there is in others? No surely it is because they haue a more blind minde,
then there is in Others? No surely it is Because they have a more blind mind,
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and a more proud and senselesse hart then others haue:
and a more proud and senseless heart then Others have:
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for the more humble any one is, the more often shall he heare the voyce of the spirit, checking him when hee goeth out of the way,
for the more humble any one is, the more often shall he hear the voice of the Spirit, checking him when he Goes out of the Way,
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& moouing him to turne again into the right way. Thirdly, we must especially beware of presūptuous sins:
& moving him to turn again into the right Way. Thirdly, we must especially beware of presumptuous Sins:
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for if we liue therein our hearts will cease to smite vs, or at least we shall be senselesse of these strokes:
for if we live therein our hearts will cease to smite us, or At least we shall be senseless of these Strokes:
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as may be seene in the case of Dauid: when he had cut off the lap of Sauls garment and numbred the people (which were but infirmities) forthwith his conscience rebuked him,
as may be seen in the case of David: when he had Cut off the lap of Saul's garment and numbered the people (which were but infirmities) forthwith his conscience rebuked him,
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and he was humbled before the Lord:
and he was humbled before the Lord:
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but when he had committed adulterie, and murder, either the checkes of his conscience were none at all,
but when he had committed adultery, and murder, either the Checks of his conscience were none At all,
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or else they were so weake, that hee had no sense nor feeling thereof:
or Else they were so weak, that he had no sense nor feeling thereof:
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so that Nathan was driuen to fetch about (as it were) and to vse all the art that might be, to make him see his offences,
so that Nathan was driven to fetch about (as it were) and to use all the art that might be, to make him see his offences,
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and passe sentence against himselfe for the same.
and pass sentence against himself for the same.
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Let vs therefore by his example learne to beware how we presumptuously sinne against our consciences, especially in palpable and grosse offences,
Let us Therefore by his Exampl Learn to beware how we presumptuously sin against our Consciences, especially in palpable and gross offences,
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least our mindes being by degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones,
lest our minds being by Degrees blinded, and our affections, by little and little corrupted, we become in the end very blocks and stones,
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and haue our consciences so darkened, that they will not accuse vs, or our hearts so benummed, that they will not be mooued with the stroakes of God,
and have our Consciences so darkened, that they will not accuse us, or our hearts so benumbed, that they will not be moved with the Strokes of God,
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and with the checks of his holy spirit. After that he had numbred the people.
and with the Checks of his holy Spirit. After that he had numbered the people.
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] Heere is his speciall sinne, that he numbred his subiects, which may seeme to be no such great matter,] Here is his special sin, that he numbered his Subjects, which may seem to be no such great matter,
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for which God should so plague the land:
for which God should so plague the land:
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and if there had bene that measure of hypocrisie in Dauid, as there is in many of vs, he would haue pleaded thus for himselfe:
and if there had be that measure of hypocrisy in David, as there is in many of us, he would have pleaded thus for himself:
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What need I to be so troubled for this? and what reason is there why God should proceede so seuerely against me for the same? did not Moses and Ioshua, holy men of God, number the people in their daies,
What need I to be so troubled for this? and what reason is there why God should proceed so severely against me for the same? did not Moses and Ioshua, holy men of God, number the people in their days,
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and that warrantably? and why then may not I doe the like, hauing more absolute authoritie ouer them then they had? but his heart staied him from all such reasoning of the matter;
and that warrantably? and why then may not I do the like, having more absolute Authority over them then they had? but his heart stayed him from all such reasoning of the matter;
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and told him, that though hee did the same action which they did, yet the manner of doing thereof was diuers;
and told him, that though he did the same actium which they did, yet the manner of doing thereof was diverse;
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he performed it not in obedience to God (as they did) but in pride and hautines of minde, in regard of the multitude and strength of his subiects:
he performed it not in Obedience to God (as they did) but in pride and haughtiness of mind, in regard of the multitude and strength of his Subjects:
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before he esteemed Gods name a strong tower for his defence, but now what need he runne crying vnto God? he had so many souldiers and valiant warriours in his dominion, that he could make his part good against any forren power whatsoeuer.
before he esteemed God's name a strong tower for his defence, but now what need he run crying unto God? he had so many Soldiers and valiant warriors in his dominion, that he could make his part good against any foreign power whatsoever.
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Thus was his heart lifted vp vnto vanitie, when it should haue bene lifted vp to God in thankfulnes:
Thus was his heart lifted up unto vanity, when it should have be lifted up to God in thankfulness:
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and therefore was he so humbled, because he had an ill affection, and a wrong end in a good action.
and Therefore was he so humbled, Because he had an ill affection, and a wrong end in a good actium.
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Whence ariseth this doctrine, That it is not enough for to forbeare things that are euill,
Whence arises this Doctrine, That it is not enough for to forbear things that Are evil,
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and to make conscience of grosse sinnes, but men must doe lawfull things lawfully, and performe good workes in a good manner:
and to make conscience of gross Sins, but men must do lawful things lawfully, and perform good works in a good manner:
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otherwise the Lord may and will punish them for doing lawfull things, aswell as for vnlawfull things.
otherwise the Lord may and will Punish them for doing lawful things, aswell as for unlawful things.
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This may be seene in that great enditement which Christ brings against the old world: They did eate, Mat. 24.38. and drinke, marry, and giue in marriage.
This may be seen in that great Enditement which christ brings against the old world: They did eat, Mathew 24.38. and drink, marry, and give in marriage.
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A naturall man would haue thought there could be no hurt in these:
A natural man would have Thought there could be no hurt in these:
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if they had bene charged with whoredome, murder, blasphemie, or the like, they had bene matters of some moment:
if they had be charged with whoredom, murder, blasphemy, or the like, they had be matters of Some moment:
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but for those before named, what fault can be found with them? Indeed the things in themselues are very warrantable,
but for those before nam, what fault can be found with them? Indeed the things in themselves Are very warrantable,
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but the manner of performing them, doth either make or marre them:
but the manner of performing them, does either make or mar them:
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to eate and drinke without feare, without prayer, and thanks-giuing, as if the creatures were our owne, to eat and drink without Fear, without prayer, and thanksgiving, as if the creatures were our own,
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and nor the Lords, to abuse the blessings of God to surfetting and drunkennesse, &c:
and nor the lords, to abuse the blessings of God to surfeiting and Drunkenness, etc.:
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these and the like corruptions, doe turne eating and drinking into sinne, which in themselues are not onely allowable, but also necessarie.
these and the like corruptions, do turn eating and drinking into sin, which in themselves Are not only allowable, but also necessary.
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The like may be said concerning marriage, it is a sanctified ordinance of God vnto those that vse it holily:
The like may be said Concerning marriage, it is a sanctified Ordinance of God unto those that use it holily:
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but then it becomes very sinfull and hatefull vnto the Lord, when the Sonnes of God doe ioyne with the daughters of men,
but then it becomes very sinful and hateful unto the Lord, when the Sons of God do join with the daughters of men,
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and professors are yoaked with Infidels, for beautie, or commoditte, or any such carnall respect:
and professors Are yoked with Infidels, for beauty, or commoditte, or any such carnal respect:
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yet that is a horrible sinne, too too common among such as professe Christianitie, that they make no scruple of matching their children with those, whome they know by their workes to be as yet the children of the diuell;
yet that is a horrible sin, too too Common among such as profess Christianity, that they make no scruple of matching their children with those, whom they know by their works to be as yet the children of the Devil;
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and so in other matters, if they can proue them once to be in themselues lawfull, they make no conscience of the meanes they vse,
and so in other matters, if they can prove them once to be in themselves lawful, they make no conscience of the means they use,
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nor of the end they propose in accomplishing of them.
nor of the end they propose in accomplishing of them.
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The like is alleaged by our Sauiour against the Sodomites, as against those of the old world, viz:
The like is alleged by our Saviour against the Sodomites, as against those of the old world, videlicet:
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that they bought and sold, and built in couetousnesse, pride and vanitie, as if they had bene euer to dwell vpon the earth, not caring what craft and fraud they vsed,
that they bought and sold, and built in covetousness, pride and vanity, as if they had be ever to dwell upon the earth, not caring what craft and fraud they used,
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nor what snares and grins they laid for men, if they might satisfie their couetous and ambitious desires.
nor what snares and grins they laid for men, if they might satisfy their covetous and ambitious Desires.
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More might be said concerning this point, both for proofes and reasons, but that it hath bene handled at large elsewhere. This serueth.
More might be said Concerning this point, both for proofs and Reasons, but that it hath be handled At large elsewhere. This serveth.
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First for terror vnto those that satisfie themselues with this, that no bodie can charge them with grosse sinnes,
First for terror unto those that satisfy themselves with this, that no body can charge them with gross Sins,
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and therefore they imagine their case to be good, and that they need not trouble themselues in regard of their offences.
and Therefore they imagine their case to be good, and that they need not trouble themselves in regard of their offences.
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But was it not thus with Dauid? who could now accuse him of any notorious ill fact? surely none in the world:
But was it not thus with David? who could now accuse him of any notorious ill fact? surely none in the world:
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and yet he hauing grace in his heart, accuseth and condemneth himselfe, for that he had done a good action in an ill maner,
and yet he having grace in his heart, Accuseth and Condemneth himself, for that he had done a good actium in an ill manner,
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and with an ambitious and vaine glorious minde, and for the same is much abased and confounded in himselfe:
and with an ambitious and vain glorious mind, and for the same is much abased and confounded in himself:
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and therefore those are in a miserable estate, that neuer disquiet their soules for their hidden corruptions,
and Therefore those Are in a miserable estate, that never disquiet their Souls for their hidden corruptions,
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but thinke that all goeth well with them, when mens eyes can discerne nothing amisse in them:
but think that all Goes well with them, when men's eyes can discern nothing amiss in them:
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as they on the other side are in happie case, that doe often take themselues apart,
as they on the other side Are in happy case, that do often take themselves apart,
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and beseech the Lord to be mercifull vnto them in regard of their failings, euen in the most spirituall duties that they performe:
and beseech the Lord to be merciful unto them in regard of their failings, even in the most spiritual duties that they perform:
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such iudge themselues, and therefore shall not be iudged of the Lord.
such judge themselves, and Therefore shall not be judged of the Lord.
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Secondly, this is for instruction, that we carefully looke vnto the manner of all our actions,
Secondly, this is for instruction, that we carefully look unto the manner of all our actions,
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and in particular, of the exercise of fasting, which is now in hand:
and in particular, of the exercise of fasting, which is now in hand:
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let vs consider wherefore we are come together, and what is required of euery one that is present this day, to wit, that we should put wickednesse out of our hearts, and out of our hands:
let us Consider Wherefore we Are come together, and what is required of every one that is present this day, to wit, that we should put wickedness out of our hearts, and out of our hands:
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and for that purpose, come with true humiliatiō on our part, that there may be a perfect reconciliation granted vs on Gods part.
and for that purpose, come with true humiliation on our part, that there may be a perfect reconciliation granted us on God's part.
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This was practised by the Niniuites, who hearing Gods iudgements denounced against them for their sinnes, that within fortie daies Niniue should be destroyed,
This was practised by the Niniuites, who hearing God's Judgments denounced against them for their Sins, that within fortie days Nineveh should be destroyed,
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except they repented, what did they? All of them, both King and people, humbled themselues in fasting, bewailing their euill & sinfull waies and workes,
except they repented, what did they? All of them, both King and people, humbled themselves in fasting, bewailing their evil & sinful ways and works,
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and crying mightily vnto the Lord for pardon, and resoluing to turne from the wickednesse that was in their hands, that so God might turne away from his fierce wrath.
and crying mightily unto the Lord for pardon, and resolving to turn from the wickedness that was in their hands, that so God might turn away from his fierce wrath.
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Yet they had enioyed but little teaching: they had heard onely one Sermon from Ionah, who was a man vnknowne vnto them,
Yet they had enjoyed but little teaching: they had herd only one Sermon from Jonah, who was a man unknown unto them,
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and did not bring such testimonies of Scripture to conuince their consciences as are now alleaged vnto vs, &c:
and did not bring such testimonies of Scripture to convince their Consciences as Are now alleged unto us, etc.:
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and therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we haue not one Ionah, but many;
and Therefore we should be much ashamed to come short of them in this holy exercise, especially seeing we have not one Jonah, but many;
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not a iudgement threatned, but executed, and the sword of the Lord still drawne against vs,
not a judgement threatened, but executed, and the sword of the Lord still drawn against us,
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and deuouring by hundreds and thousands in many quarters of our land.
and devouring by hundreds and thousands in many quarters of our land.
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Let vs then search and examine our hearts, and grieue, and iudge our selues for all our former transgressions;
Let us then search and examine our hearts, and grieve, and judge our selves for all our former transgressions;
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and couenant with the Lord to auoid them hereafter, crauing strength from him for that purpose, that we may be enabled to subdue and keepe vnder all our corruptions:
and Covenant with the Lord to avoid them hereafter, craving strength from him for that purpose, that we may be enabled to subdue and keep under all our corruptions:
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and then our hearts being broken with godly sorrow, they shall be healed with godly ioy;
and then our hearts being broken with godly sorrow, they shall be healed with godly joy;
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and being truely cast downe before the Lord, he will raise vs vp in due season,
and being truly cast down before the Lord, he will raise us up in due season,
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and make it knowne by good effect, that he is appeased towards vs.
and make it known by good Effect, that he is appeased towards us
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Thirdly, here is matter of exceeding great terror vnto those that spend their dayes in the continuall practise of grosse and presumptuous sinnes:
Thirdly, Here is matter of exceeding great terror unto those that spend their days in the continual practice of gross and presumptuous Sins:
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for if Dauid were so grieued & punished for that corruption which no man liuing could touch him for,
for if David were so grieved & punished for that corruption which no man living could touch him for,
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euen for dooing a good thing in an ill manner, how then shall they bee able to stand, that haue heaped iniquity vpon iniquitie,
even for doing a good thing in an ill manner, how then shall they be able to stand, that have heaped iniquity upon iniquity,
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and for manie yeeres together added one foule euill vnto another;
and for many Years together added one foul evil unto Another;
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and not onely done good things in an ill manner, but ill things in the worst manner, hauing manie crying sinnes still to call for vengeance against them? If Dauid were brought to such a strait, that he was euen at his wits ende,
and not only done good things in an ill manner, but ill things in the worst manner, having many crying Sins still to call for vengeance against them? If David were brought to such a strait, that he was even At his wits end,
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and in exceeding great anguish for doing one thing, which in mans reason might seeme very lawfull;
and in exceeding great anguish for doing one thing, which in men reason might seem very lawful;
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Oh what horrible terrors shall seaze on their soules, who doe continuallie rush vpon a multitude of hainous offences, which all the world crieth out against especially when they shall be called to answere, not before Gad, as Dauid was,
O what horrible terrors shall seize on their Souls, who do continually rush upon a multitude of heinous offences, which all the world cries out against especially when they shall be called to answer, not before Gad, as David was,
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but before the Maiestie of the great Lord of heauen and earth; not for one sinne, but for all their sinnes:
but before the Majesty of the great Lord of heaven and earth; not for one sin, but for all their Sins:
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not to endure three dayes punishment in mercie, but euerlasting woe and miserie, and that in iudgement and heauie displeasure!
not to endure three days punishment in mercy, but everlasting woe and misery, and that in judgement and heavy displeasure!
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Dauid had great sorrow indeed for the offences which he committed; yet no more then hee should haue:David had great sorrow indeed for the offences which he committed; yet no more then he should have:
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how then doe they thinke to escape, that are not wrought vpon at all with any remorse for their grieuous transgressions,
how then do they think to escape, that Are not wrought upon At all with any remorse for their grievous transgressions,
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but are euen as a lumpe of dead flesh, altogether insensible of any stroke of God, that is threatned,
but Are even as a lump of dead Flesh, altogether insensible of any stroke of God, that is threatened,
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or inflicted vpon themselues, or others?
or inflicted upon themselves, or Others?
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Verse 10. I haue sinned exceedingly ] Now followeth the second step vnto sound repentance, namely, a true, full, particular,
Verse 10. I have sinned exceedingly ] Now follows the second step unto found Repentance, namely, a true, full, particular,
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and hearty confession of his sinne that so wounded his heart:
and hearty Confessi of his sin that so wounded his heart:
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which all that would obtaine remission of their sinnes, must be carefull to bring before the Lord as Dauid did.
which all that would obtain remission of their Sins, must be careful to bring before the Lord as David did.
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But this point hath hene more largely handled elsewhere [ in M. Dods Serm. on Prou. 28. Doct. 2.
But this point hath hene more largely handled elsewhere [ in M. Dods Sermon on Prou. 28. Doct. 2.
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I beseech thee take away the trespasse of thy seruant, &c. This is the third worke of repentance, viz:I beseech thee take away the trespass of thy servant, etc. This is the third work of Repentance, videlicet:
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that he craueth pardon for his fault;
that he craveth pardon for his fault;
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and that is the next point, that, with confession of our sinnes, we must alwaies ioyne requests vnto God for the pardoning of the same:
and that is the next point, that, with Confessi of our Sins, we must always join requests unto God for the pardoning of the same:
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so doth Dauid in this place, as also Psal. 51 so doth the Publican, Lord be mercifull vnto me a sinner:
so does David in this place, as also Psalm 51 so does the Publican, Lord be merciful unto me a sinner:
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and in a word, so doth Daniel, Nehemia, and the rest of Gods seruants, as may be seene in their seuerall confessions.
and in a word, so does daniel, Nehemiah, and the rest of God's Servants, as may be seen in their several confessions.
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And for incouragement vnto the performance of this dutie, we haue,
And for encouragement unto the performance of this duty, we have,
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1 First, the name of God, which is to pardon iniquitie, Exod. 34. transgression, and sinne:
1 First, the name of God, which is to pardon iniquity, Exod 34. Transgression, and sin:
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euen all without exception, great or small, if we repent for them, they shall be pardoned:
even all without exception, great or small, if we Repent for them, they shall be pardoned:
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if we acknowledge our miserie, we shall assuredly finde Gods mercy.
if we acknowledge our misery, we shall assuredly find God's mercy.
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2 Secondly, we haue the couenant of God, that he will wash vs from all our filthinesse, by powring the bloud of his sonne vpon our sinfull soules.
2 Secondly, we have the Covenant of God, that he will wash us from all our filthiness, by Pouring the blood of his son upon our sinful Souls.
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3 Thirdly, we haue the name of Christ to incite and moue vs to become suters for a pardon:
3 Thirdly, we have the name of christ to incite and move us to become Suitors for a pardon:
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for he is called Iesus, because it is his office to saue his people from their sinnes. This Doctrine serueth,
for he is called Iesus, Because it is his office to save his people from their Sins. This Doctrine serveth,
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First, for the confutation of the Papists, who clog mens consciences, and lay on them heauie and yet vnnecessarie burdens, enioyning them,
First, for the confutation of the Papists, who clog men's Consciences, and lay on them heavy and yet unnecessary burdens, enjoining them,
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if they would get remission of their sinnes, to goe in pilgrimage to this or that place, to pray to this or that Saint, to make some satisfaction to God, &c:
if they would get remission of their Sins, to go in pilgrimage to this or that place, to pray to this or that Saint, to make Some satisfaction to God, etc.:
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as if they should finde mercie any where, rather then by seeking it at Gods hands: and they speed accordingly:
as if they should find mercy any where, rather then by seeking it At God's hands: and they speed accordingly:
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for whereas Dauid went vnto the Lord for fauour, and obtained it, they haue still vnsetled hearts, and restles consciences:
for whereas David went unto the Lord for favour, and obtained it, they have still unsettled hearts, and restless Consciences:
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or hard hearts, and benummed consciences, neuer getting any true peace, or sound comfort in the assurance of their reconciliation with the Lord.
or hard hearts, and benumbed Consciences, never getting any true peace, or found Comfort in the assurance of their reconciliation with the Lord.
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2 Secondly, for reproofe of those, whose offences are very many, and very grieuous, and they see and acknowledge so much:
2 Secondly, for reproof of those, whose offences Are very many, and very grievous, and they see and acknowledge so much:
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and yet will they not be so presumptuous (as they tearme it) to expect pardon for the same:
and yet will they not be so presumptuous (as they term it) to expect pardon for the same:
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indeed they thinke it fit for such holy men as Dauid was, to aske and looke for mercy from the Lord,
indeed they think it fit for such holy men as David was, to ask and look for mercy from the Lord,
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but for themselues, they are such hainous offenders, that they dare not doe so, neither can they conceiue any hope to speed well if they should doe so.
but for themselves, they Are such heinous offenders, that they Dare not do so, neither can they conceive any hope to speed well if they should do so.
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But why should we put in conditions where God doth not, and as it were interline Gods couenant? doth not he promise without any exception, that if we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes,
But why should we put in conditions where God does not, and as it were interline God's Covenant? does not he promise without any exception, that if we confess our Sins, he is faithful and just to forgive us our Sins,
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and to cleanse vs from all vnrighteousnesse? It is therefore a great fault, to thinke that any hath more abundance of sinne,and to cleanse us from all unrighteousness? It is Therefore a great fault, to think that any hath more abundance of sin,
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then God hath of mercy to forgiue it.
then God hath of mercy to forgive it.
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Thirdly, heere is an vse of instruction, that we should be very importunate for the obtaining of Gods fauour in the pardoning of our sinnes:
Thirdly, Here is an use of instruction, that we should be very importunate for the obtaining of God's favour in the pardoning of our Sins:
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which earnestnes that we may attaine vnto, let vs vse these two helpes following, which Dauids example directeth vs vnto:
which earnestness that we may attain unto, let us use these two helps following, which David Exampl directeth us unto:
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First, let vs labour that our hearts may thorowly smite vs, and that our consciences may euermore checke vs when we doe offend:
First, let us labour that our hearts may thoroughly smite us, and that our Consciences may evermore check us when we do offend:
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for wheresoeuer there is the checke of conscience, it will make the party grow not onely to hartie confession,
for wheresoever there is the check of conscience, it will make the party grow not only to hearty Confessi,
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but also to earnest petitions for grace and fauour.
but also to earnest petitions for grace and favour.
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The greater therefore is their follie, who when the Lord doth strike their drowsie consciences for any wickednesse committed by them, will presently betake themselues to merry company,
The greater Therefore is their folly, who when the Lord does strike their drowsy Consciences for any wickedness committed by them, will presently betake themselves to merry company,
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& so by iesting, and laughing, and drinking, and sporting, seeke to driue away their melancholie fit, as they call it:
& so by jesting, and laughing, and drinking, and sporting, seek to driven away their melancholy fit, as they call it:
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but God meeteth with them accordingly:
but God meeteth with them accordingly:
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for when they will not take benefit by that mercifull warning which he giueth them, they commonly fall to maruellous hardnes of heart,
for when they will not take benefit by that merciful warning which he gives them, they commonly fallen to marvelous hardness of heart,
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and after breake foorth into some horrible sinne, which ouerwhelmeth them with shame and confusion.
and After break forth into Some horrible sin, which overwhelmeth them with shame and confusion.
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Let vs therefore obserue when the Lord smiteth our hearts, and with Peter get out of company speedily,
Let us Therefore observe when the Lord smites our hearts, and with Peter get out of company speedily,
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and lament bitterly, that so we may turne the rebukes of our soules into holy requests, that the Lord would for giue vs,
and lament bitterly, that so we may turn the rebukes of our Souls into holy requests, that the Lord would for give us,
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and not enter into iudgement with vs for our grieuous prouocations against his Maiestie.
and not enter into judgement with us for our grievous provocations against his Majesty.
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Secondly, when sinne is so odious vnto vs, that our hearts doe condemne vs for it,
Secondly, when sin is so odious unto us, that our hearts do condemn us for it,
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then let vs striue to be perswaded that it is pardonable, yea and that it shall be pardoned vnto vs:
then let us strive to be persuaded that it is pardonable, yea and that it shall be pardoned unto us:
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that though we deserue to be throwne out of seruice, because we haue dealt so foolishly,
that though we deserve to be thrown out of service, Because we have dealt so foolishly,
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yet seeing we are Gods seruants, he will not goe to extremities with vs, but deale as a father with his owne children, this ancor of hope we had need still to hold fast by:
yet seeing we Are God's Servants, he will not go to extremities with us, but deal as a father with his own children, this anchor of hope we had need still to hold fast by:
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for if we be not in some good measure resolued, that we shall finde the Lord gratious,
for if we be not in Some good measure resolved, that we shall find the Lord gracious,
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and that we our selues are not hypocrites, but such as to whom mercy belongeth, we shall presently giue ouer prayer:
and that we our selves Are not Hypocrites, but such as to whom mercy belongeth, we shall presently give over prayer:
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for who would seeke vnto a Chirurgion to cure him, of whom he is afraid lest he should wound him, in that be hath cause and abilitie so to doe? Therefore hold this for a firme ground, once Gods childe, and euer:
for who would seek unto a Chirurgeon to cure him, of whom he is afraid lest he should wound him, in that be hath cause and ability so to do? Therefore hold this for a firm ground, once God's child, and ever:
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once his seruant, and neuer his enemie:
once his servant, and never his enemy:
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in which regard we may come with confidence vnto him, and say, Lord, I am vnworthy to be called thy sonne,
in which regard we may come with confidence unto him, and say, Lord, I am unworthy to be called thy son,
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yet art thou my mercifull Father: I haue done thee ill seruice, yet am I thy poore seruant still:
yet art thou my merciful Father: I have done thee ill service, yet am I thy poor servant still:
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and though I be bad now, yet time hath bene when I haue bin better, & done better:
and though I be bad now, yet time hath be when I have been better, & done better:
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when I haue praied in secret, and humbled my soule, and shedde teares for my sinnes in priuate,
when I have prayed in secret, and humbled my soul, and shed tears for my Sins in private,
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and haue had an vtter detestation of those euils, which now through the corruption of my nature I haue fallen into,
and have had an utter detestation of those evils, which now through the corruption of my nature I have fallen into,
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and therefore Lord be pacified towards me, and put out of thy remembrance the trespasse of thy seruant.
and Therefore Lord be pacified towards me, and put out of thy remembrance the trespass of thy servant.
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If any one want these testimonies of Gods loue towards him, and of his loue towards God,
If any one want these testimonies of God's love towards him, and of his love towards God,
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when affliction ouertaketh him for his sinnes, he will either flee from the Lords presence,
when affliction overtaketh him for his Sins, he will either flee from the lords presence,
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as Adam did, or if he aduenture to come vnto him, his prayers will descend as plummets of lead vpon him,
as Adam did, or if he adventure to come unto him, his Prayers will descend as plummets of led upon him,
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and Sathan and his owne conscience will be readie to accuse him, and to say, what hast thou to doe with God? he heareth not sinners: thou shall rather prouoke his vengeance,
and Sathan and his own conscience will be ready to accuse him, and to say, what hast thou to do with God? he hears not Sinners: thou shall rather provoke his vengeance,
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then obtaine his fauour by thy petitions;
then obtain his favour by thy petitions;
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and because thou hast bene his enemie heretofore, he will shew himselfe to be thine now:
and Because thou hast be his enemy heretofore, he will show himself to be thine now:
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and because thou hast cast his word behind thy backe, he will shut out thy cries, that they shall not haue any accesse vnto him.
and Because thou hast cast his word behind thy back, he will shut out thy cries, that they shall not have any access unto him.
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Which vncomfortable newes, will be as a dart to strike thorow the liuer of an hypocrite,
Which uncomfortable news, will be as a dart to strike thorough the liver of an hypocrite,
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and as a two edged sword to pearse his soule:
and as a two edged sword to pierce his soul:
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and therefore let vs all labour to be strongly setled in this point, that we are Gods seruants, that so we may be feruent and firie in our prayers,
and Therefore let us all labour to be strongly settled in this point, that we Are God's Servants, that so we may be fervent and firy in our Prayers,
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and not be so daunted as sinners are when the hand of God is vpon them.
and not be so daunted as Sinners Are when the hand of God is upon them.
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I haue dealt very foolishly ] This he speaketh to make his sinne more odious vnto himselfe:I have dealt very foolishly ] This he speaks to make his sin more odious unto himself:
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for by nature we are so proud, that we cannot abide that any body should say, we haue dealt foolishly and absurdly:
for by nature we Are so proud, that we cannot abide that any body should say, we have dealt foolishly and absurdly:
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therefore doth he lay lode vpon himselfe, the more to beat downe his pride, confessing that he had dealt very foolishly, because he had dealt very sinfully:
Therefore does he lay load upon himself, the more to beatrice down his pride, confessing that he had dealt very foolishly, Because he had dealt very sinfully:
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whence note this doctrine, That the more sinfull any one is, the more foolish he is.
whence note this Doctrine, That the more sinful any one is, the more foolish he is.
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Eue did eat of the forbidden fruit, thinking she had dealt very wisely & prouidently for her selfe:Eue did eat of the forbidden fruit, thinking she had dealt very wisely & providently for her self:
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but did she get any thing by sinning against her makers commandement? No surely: but did she get any thing by sinning against her makers Commandment? No surely:
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when shee had a conceit that she should deale most wisely, she dealt most foolishly of any that euer was in the world:
when she had a conceit that she should deal most wisely, she dealt most foolishly of any that ever was in the world:
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for thereby she brought sorrow and miserie, yea eternall damnation of soule and body, not onely vpon her selfe (had not God giuen her repentance and mercy) but vpon many hundred thousands of her posteritie.
for thereby she brought sorrow and misery, yea Eternal damnation of soul and body, not only upon her self (had not God given her Repentance and mercy) but upon many hundred thousands of her posterity.
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So Achan thought it a part of wisdome to take vp the Babylonish garment & the wedge of gold that lay in his way:
So achan Thought it a part of Wisdom to take up the Babylonish garment & the wedge of gold that lay in his Way:
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hee might thereby (as he imagined) inrich himselfe, and the matter neuer be knowne: he might thereby (as he imagined) enrich himself, and the matter never be known:
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but was not that the ruine of himselfe & his houshold? In like manner Ieroboam esteemed it a wise and safe way for him to set vp the Calues, that the people might worship at Dan and Bethel, and so not fall from him, to ioyne againe to the house of Dauid: he accounted this a surer course to establish his throne,
but was not that the ruin of himself & his household? In like manner Jeroboam esteemed it a wise and safe Way for him to Set up the Calves, that the people might worship At Dan and Bethel, and so not fallen from him, to join again to the house of David: he accounted this a Surer course to establish his throne,
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then for him to rest on Gods promise:
then for him to rest on God's promise:
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but did he not get exceeding dishonour and vtter ruine heereby? in so much that when the Lord will set foorth a notable reprobate and firebrand of hell, he doth describe him by this, that he was like Ieroboam the sonne of Nebat, that made Israel to sinne:
but did he not get exceeding dishonour and utter ruin hereby? in so much that when the Lord will Set forth a notable Reprobate and firebrand of hell, he does describe him by this, that he was like Jeroboam the son of Nebat, that made Israel to sin:
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and whereas he hoped by this meanes to set vp himselfe and his seed for euer, he caused them through his sinnes to be swept away as dung from the face of the earth.
and whereas he hoped by this means to Set up himself and his seed for ever, he caused them through his Sins to be swept away as dung from the face of the earth.
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The like may be said of Ahab in taking away Naboths vineyard.
The like may be said of Ahab in taking away Naboth's vineyard.
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And this must needs be so, that the greatest sinners are the veriest fooles, because in sinning they forsake the wisedome of God,
And this must needs be so, that the greatest Sinners Are the veriest Fools, Because in sinning they forsake the Wisdom of God,
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and follow the direction of flesh and blood.
and follow the direction of Flesh and blood.
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It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsell of the old men,
It is noted as a point of great folly and indiscretion in Rehoboam, that he would forsake the good counsel of the old men,
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and follow the rash aduise of young men:
and follow the rash advise of young men:
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and are not they then egregious fooles indeed, that leaue the counsell of the wise God,
and Are not they then egregious Fools indeed, that leave the counsel of the wise God,
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and follow the aduice of Sathan, his and their vtter enemie? We would esteeme it a great madnesse,
and follow the Advice of Sathan, his and their utter enemy? We would esteem it a great madness,
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if we should see a man, his barnes being full of corne, to set fire on the thatch,
if we should see a man, his Barns being full of corn, to Set fire on the thatch,
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and to sit by and laugh to behold all turned into a flame:
and to fit by and laugh to behold all turned into a flame:
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and yet certainely this is not so great a madnesse as for one to fire his soule with sinne:
and yet Certainly this is not so great a madness as for one to fire his soul with sin:
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for all the friends and meanes that the world affordeth cannot quench this flame, nor recouer this losse, as they may the other:
for all the Friends and means that the world affords cannot quench this flame, nor recover this loss, as they may the other:
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and therefore they are the fooles of the world, that are the sinners of the world:
and Therefore they Are the Fools of the world, that Are the Sinners of the world:
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and there is no such frensie, as for a man to prouoke his Creator:
and there is no such frenzy, as for a man to provoke his Creator:
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and whatsoeuer applause wicked persons haue for a season, yet at length all the world shall see,
and whatsoever applause wicked Persons have for a season, yet At length all the world shall see,
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and they themselues shall feele, that they haue beene notorious fooles: Ier. 17.11. This serueth for instruction, that if we would not be branded with the name of fooles and Idiots, we be carefull to eschew all manner of sinnes:
and they themselves shall feel, that they have been notorious Fools: Jeremiah 17.11. This serveth for instruction, that if we would not be branded with the name of Fools and Idiots, we be careful to eschew all manner of Sins:
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and on the contrary, if we would be truely wise, let vs cleaue vnto the Lord in constant and faithfull obedience:
and on the contrary, if we would be truly wise, let us cleave unto the Lord in constant and faithful Obedience:
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that was the reason why Dauid was wiser then his enemies, Psal. 119.98. then his teachers, then the aged, because he kept Gods statutes.
that was the reason why David was Wiser then his enemies, Psalm 119.98. then his Teachers, then the aged, Because he kept God's statutes.
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What made those in the Gospell to be foolish Virgins, but this, that they made not prouision for eternall life? And what made the other fiue to be indeed wise,
What made those in the Gospel to be foolish Virgins, but this, that they made not provision for Eternal life? And what made the other fiue to be indeed wise,
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but that their hearts and liues were adorned and beautified with grace and goodnesse? Achitophel was a deepe politician;
but that their hearts and lives were adorned and beautified with grace and Goodness? Ahithophel was a deep politician;
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yet because he was destitute of heauenly wisedome, he shewed himselfe to be but a miserable base foole:
yet Because he was destitute of heavenly Wisdom, he showed himself to be but a miserable base fool:
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for when he had no meanes to helpe himselfe, he went and hanged himselfe:
for when he had no means to help himself, he went and hanged himself:
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if one had studied an hundred yeeres, he could hardly haue found out a readier way to manifest his notable folly,
if one had studied an hundred Years, he could hardly have found out a Readier Way to manifest his notable folly,
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then he tooke in that horrible murdering of himselfe.
then he took in that horrible murdering of himself.
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2 Secondly, is it so that the greatest sinners are the veriest fooles? then here is matter of singular consolation for Gods seruants, that are vilified and contemned,
2 Secondly, is it so that the greatest Sinners Are the veriest Fools? then Here is matter of singular consolation for God's Servants, that Are vilified and contemned,
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and accounted sillie and simple, euen for this, that they carefully decline from the waies of sinners,
and accounted silly and simple, even for this, that they carefully decline from the ways of Sinners,
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though in shew neuer so pleasant and profitable: and conscionable, walke in the paths of righteousnesse, though neuer so rough and dangerous:
though in show never so pleasant and profitable: and conscionable, walk in the paths of righteousness, though never so rough and dangerous:
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let vaine men speake their pleasure of them, and count and call them the fooles of the world,
let vain men speak their pleasure of them, and count and call them the Fools of the world,
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yet God esteemeth and speaketh otherwise of them.
yet God esteems and speaks otherwise of them.
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It is no maruell that the world iudgeth them fooles, for with them the doctrine of the Gospell (vnto which the godly endeuour to conforme themselues and their courses) is accounted foolishnes.
It is no marvel that the world Judgeth them Fools, for with them the Doctrine of the Gospel (unto which the godly endeavour to conform themselves and their courses) is accounted foolishness.
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But as wisedome is iustified of her children, whatsoeuer men thinke or speake of it,
But as Wisdom is justified of her children, whatsoever men think or speak of it,
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so are the children of wisedome iustified by the infinitely wise God, whatsoeuer slanderous and reproachfull imputations carnall men doe lay vpon them:
so Are the children of Wisdom justified by the infinitely wise God, whatsoever slanderous and reproachful imputations carnal men do lay upon them:
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he saith that the feare of the Lord is the beginning of wisedome. Prou. 1.7. and that those that obey his commandements are the onely wise people vnder the Sun. Deut. 4.6.
he Says that the Fear of the Lord is the beginning of Wisdom. Prou. 1.7. and that those that obey his Commandments Are the only wise people under the Sun. Deuteronomy 4.6.
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Verse. 13. Wilt thou that seuen yeeres famine come vpon the Land? &c. Heere commeth an obiection to be answered.
Verse. 13. Wilt thou that seuen Years famine come upon the Land? etc. Here comes an objection to be answered.
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It is said, 1. Cor. 11.31. that if we iudge our selues, we shall not be iudged of the Lord:
It is said, 1. Cor. 11.31. that if we judge our selves, we shall not be judged of the Lord:
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how commeth it to passe then in this place, that Dauid confessing his fault, aggrauating it,
how comes it to pass then in this place, that David confessing his fault, aggravating it,
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and asking pardon for it, hath notwithstanding such a heauie iudgement denounced against him, as the famine,
and asking pardon for it, hath notwithstanding such a heavy judgement denounced against him, as the famine,
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or the sword, or the pestilence? 1 Though such as iudge themselues, shall not be iudged, yet must they be cured:
or the sword, or the pestilence? 1 Though such as judge themselves, shall not be judged, yet must they be cured:
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and that was Dauids case here: this stroake was not laid vpon him in wrath, but in fauour:
and that was David case Here: this stroke was not laid upon him in wrath, but in favour:
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he had set vpon a good worke, euen the pulling downe of his pride, & by this meanes the Lord furthered him in ye good worke,
he had Set upon a good work, even the pulling down of his pride, & by this means the Lord furthered him in you good work,
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& made a speedier way for abūdāce of grace, which was after bestowed vpō him. 2 Againe, the people were not so reformed as they should be at this time,
& made a speedier Way for abundance of grace, which was After bestowed upon him. 2 Again, the people were not so reformed as they should be At this time,
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and therefore God in this plague doth aime at their humbling, thrusting Dauid out of the gappe (as it were) who had formerly by his prayers & teares stood in the breach, to keep of the Lords wrath from them,
and Therefore God in this plague does aim At their humbling, thrusting David out of the gap (as it were) who had formerly by his Prayers & tears stood in the breach, to keep of the lords wrath from them,
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so that all this while beeing intangled with his own matters, he could not so freely deale for them.
so that all this while being entangled with his own matters, he could not so freely deal for them.
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Now in that Dauid must haue such a sharpe corasiue to consume that proud flesh that had growne about his heart, by reason of his mightie forces,
Now in that David must have such a sharp Corasiue to consume that proud Flesh that had grown about his heart, by reason of his mighty forces,
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and the largenesse of his dominions, the Doctrine is, that it is a wonderfull hard thing to take downe the pride of mans heart:
and the largeness of his Dominions, the Doctrine is, that it is a wonderful hard thing to take down the pride of men heart:
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it is no small affliction that will doe it, as is plaine Iob 33.14. &c: where is at large shewed, that God vseth all meanes, and that againe & againe,
it is no small affliction that will do it, as is plain Job 33.14. etc.: where is At large showed, that God uses all means, and that again & again,
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and yet men will not profit thereby:
and yet men will not profit thereby:
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then he findes out the cause of it to be pride, verse. 17. and so laieth corrections vpon them sutable thereunto, smiting them with sorrow vpon their beds;
then he finds out the cause of it to be pride, verse. 17. and so Layeth corrections upon them suitable thereunto, smiting them with sorrow upon their Beds;
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so that the griefe of their bones is sore: so that the grief of their bones is soar:
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pinching them with grieuous sicknesses and diseases, and making their bones to clatter, so that their soules draw neere to the graue,
pinching them with grievous Sicknesses and diseases, and making their bones to clatter, so that their Souls draw near to the graven,
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and their life to the buriers. Now when these or the like wofull distresses haue tamed and maistered their vnruly affections,and their life to the buriers. Now when these or the like woeful Distresses have tamed and mastered their unruly affections,
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then doe they begin to be somewhat more tractable:
then do they begin to be somewhat more tractable:
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and whereas neither dreames, nor visions, nor any of Gods ordinances would doe any good vpon them before,
and whereas neither dreams, nor visions, nor any of God's ordinances would do any good upon them before,
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after that, if God send vnto them a messenger or Interpreter one of a thousand, they will begin to hearken vnto them,
After that, if God send unto them a Messenger or Interpreter one of a thousand, they will begin to harken unto them,
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and to learne how they may obtaine mercy and reconciliation with God, that they descend not into the pit of destruction.
and to Learn how they may obtain mercy and reconciliation with God, that they descend not into the pit of destruction.
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Further, we may obserue what a great deale of woe Dauid sustained by reason of the hautinesse of his heart,
Further, we may observe what a great deal of woe David sustained by reason of the haughtiness of his heart,
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and his earthly confidence (which is a signe thereof) when he thought his mountaine so strong, Psalm. 30.6.7. that he should neuer be mooued:
and his earthly confidence (which is a Signen thereof) when he Thought his mountain so strong, Psalm. 30.6.7. that he should never be moved:
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for God turned away his face from him, and he was troubled, and euen ready to goe downe into the pit, Verse. 9. & to descend vnto the dust, &c. Neither did God minister vnto him a stronger purgation then he needed:
for God turned away his face from him, and he was troubled, and even ready to go down into the pit, Verse. 9. & to descend unto the dust, etc. Neither did God minister unto him a Stronger purgation then he needed:
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but his pride required full as much affliction as the Lord laide vpon him, this was also the case of vzziah, who being in a moderate estate, did exceeding much good both for the Church and the common wealth:
but his pride required full as much affliction as the Lord laid upon him, this was also the case of uzziah, who being in a moderate estate, did exceeding much good both for the Church and the Common wealth:
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but when he was growen mighty and strong, his heart was lifted vp, and then he could not content himselfe with his kingly dignitie,
but when he was grown mighty and strong, his heart was lifted up, and then he could not content himself with his kingly dignity,
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but he would needs take vpon him the office of the High-priest also, and so went into the Temple of the Lord, to burne incense vpon the Altar of incense;
but he would needs take upon him the office of the High priest also, and so went into the Temple of the Lord, to burn incense upon the Altar of incense;
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but what came of this presumptuous fact of his? When the admonition of the Priests of the Lord would not preuaile with him,
but what Come of this presumptuous fact of his? When the admonition of the Priests of the Lord would not prevail with him,
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but he grewe wroth with those that withstoode him, the Lord louing him, did forthwith smite him with Leprosie,
but he grew wroth with those that withstood him, the Lord loving him, did forthwith smite him with Leprosy,
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and so he was driuen to liue apart all his life long, that so the hautinesse of his heart might bee throughlie cured. 2. Chron. 26. The like may be seene in Paul; who albeit he were a man of wonderfull graces,
and so he was driven to live apart all his life long, that so the haughtiness of his heart might be throughly cured. 2. Chronicles 26. The like may be seen in Paul; who albeit he were a man of wonderful graces,
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& had beene continually exercised with many and great afflictions, so that he had no great need of further humbling,
& had been continually exercised with many and great afflictions, so that he had no great need of further humbling,
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as we would haue thought, yet had he Satan turned loose vpon him, to buffet him,
as we would have Thought, yet had he Satan turned lose upon him, to buffet him,
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and to beat him blacke and blew as it were, that so hee might not bee lifted vp with the multitude and excellencie of the reuelations that he had receiued.
and to beatrice him black and blue as it were, that so he might not be lifted up with the multitude and excellency of the revelations that he had received.
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Hee had beene in the third heauen, and was indued with exceeding rare gifts:
He had been in the third heaven, and was endued with exceeding rare Gifts:
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and the Lord knew, that if he were not taken downe, hee would bee very conceited of himselfe,
and the Lord knew, that if he were not taken down, he would be very conceited of himself,
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and then all had beene lost:
and then all had been lost:
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he would be vnfit to receiue or doe good, altogether vnprofitable and vnfruitfull, and robbe God of his honour, and men of their due:
he would be unfit to receive or do good, altogether unprofitable and unfruitful, and rob God of his honour, and men of their endue:
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and therefore to preuent this, hee giueth Satan libertie to worke vpon his originall corruption,
and Therefore to prevent this, he gives Satan liberty to work upon his original corruption,
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and to exercise him with strange temptations, which was a speciall preseruatiue against pride, and loftinesse of minde.
and to exercise him with strange temptations, which was a special preservative against pride, and loftiness of mind.
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Lastly, wee may note in the 8. chap. of Deuteronomie, verse 2. what a great adoe the Lord had with his people, the children of Israel, to helpe them, against this vile corruption that was in them:
Lastly, we may note in the 8. chap. of Deuteronomy, verse 2. what a great ado the Lord had with his people, the children of Israel, to help them, against this vile corruption that was in them:
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hee was driuen to keepe them fortie yeeres in the wildernes, and there to exercise them with manie and grieuous crosses and iudgements,
he was driven to keep them fortie Years in the Wilderness, and there to exercise them with many and grievous Crosses and Judgments,
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and all to humble them, as there it is saide:
and all to humble them, as there it is said:
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and certainly, if fewer and easier afflictions would haue done it, the Lord would neuer haue handled them so roughlie and sharplie;
and Certainly, if fewer and Easier afflictions would have done it, the Lord would never have handled them so roughly and sharply;
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for mercie pleaseth him, neither doeth hee afflict willinglie. Now the reason why the pride of mens hearts cannot easily bee remooued, is,
for mercy Pleases him, neither doth he afflict willingly. Now the reason why the pride of men's hearts cannot Easily be removed, is,
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First, because it doth wonderfully harden them, and makes them euen like a Flinte: so that they are verie hardly wrought vpon, either by instructions, or by afflictions.
First, Because it does wonderfully harden them, and makes them even like a Flint: so that they Are very hardly wrought upon, either by instructions, or by afflictions.
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This is euident in Nebuchadnezzar, who notwithstanding that diuine dreame that God had sent vnto him, and the holy instructions and exhortations that Daniel had giuen him, after his interpretation thereof;
This is evident in Nebuchadnezzar, who notwithstanding that divine dream that God had sent unto him, and the holy instructions and exhortations that daniel had given him, After his Interpretation thereof;
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yet continued in his arrogancie still, and was full of boasting and bragging:
yet continued in his arrogancy still, and was full of boasting and bragging:
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in so much that the Lord was faine to strippe him of his wittes, of his kingdome, of his soode, of his apparell,
in so much that the Lord was feign to strip him of his wits, of his Kingdom, of his soode, of his apparel,
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and of the societie of mankinde, and to cause him, euen for seuen yeares together, to liue as a beast, among the beasts of the fielde:
and of the society of mankind, and to cause him, even for seuen Years together, to live as a beast, among the beasts of the field:
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and all little enough to take downe the stoutnes and loftines of his finfull heart.
and all little enough to take down the stoutness and loftiness of his finfull heart.
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Secondly, as pride maketh men vnteachable, and vncapable of good by any meanes that others can vse, Secondly, as pride makes men unteachable, and uncapable of good by any means that Others can use,
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so doth it make themvnable to vse any means themselues, for the humbling of their soules:
so does it make themvnable to use any means themselves, for the humbling of their Souls:
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for proud men cannot examine, and iudge themselues, because they are wise in their own eyes,
for proud men cannot examine, and judge themselves, Because they Are wise in their own eyes,
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and haue an high conceit of their owne doings:
and have an high conceit of their own doings:
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they cannot pray, because they haue no promise to builde vpon, nor any heart to humble their soules before the Lord,
they cannot pray, Because they have no promise to build upon, nor any heart to humble their Souls before the Lord,
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as all that will speede well with him must doe: they cannot labour in a calling for conscience sake:
as all that will speed well with him must do: they cannot labour in a calling for conscience sake:
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because they onely seeke and serue themselues in whatsoeuer they doe:
Because they only seek and serve themselves in whatsoever they do:
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in a word, they cannot applie themselues to vse any of those holie remedies that God hath ordained,
in a word, they cannot apply themselves to use any of those holy remedies that God hath ordained,
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for the subduing and mastering of the pride, and haughtinesse of their wicked hearts; and therefore it must needs be concluded, that this dangerous sicknes is very hardly cured.
for the subduing and mastering of the pride, and haughtiness of their wicked hearts; and Therefore it must needs be concluded, that this dangerous sickness is very hardly cured.
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And if we haue yet any doubt hereof, let experience teach vs the truth of this point:
And if we have yet any doubt hereof, let experience teach us the truth of this point:
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for if wee obserue it in our selues or others, we shall find, that those that haue had most heartbreakings,
for if we observe it in our selves or Others, we shall find, that those that have had most heartbreakings,
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and shed most bitter tears, and gone through most fearfull temptations, and most grieuous distresses, haue yet still a great deale of pride in them, which is ready vppon euery occasion to manifest it selfe,
and shed most bitter tears, and gone through most fearful temptations, and most grievous Distresses, have yet still a great deal of pride in them, which is ready upon every occasion to manifest it self,
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vnto their griefe and the offence of others.
unto their grief and the offence of Others.
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Which maketh first of all for the terrour of all proud and arrogant men, who may looke for a great deale of woe and miserie,
Which makes First of all for the terror of all proud and arrogant men, who may look for a great deal of woe and misery,
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for the expelling of this poysoned humour out of their soules.
for the expelling of this poisoned humour out of their Souls.
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Let such therefore remember what is said concerning them, to wit, that all the proud in heart are an abomination vnto the Lord:
Let such Therefore Remember what is said Concerning them, to wit, that all the proud in heart Are an abomination unto the Lord:
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though hand ioyne in hand, they shall not be vnpunished. And againe, Pride goeth before destruction, and an high minde before the fall. And in the 119. Psalm:
though hand join in hand, they shall not be unpunished. And again, Pride Goes before destruction, and an high mind before the fallen. And in the 119. Psalm:
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thou hast destroyed the cursed proud: and in the Epistle of Iames, God resisteth the proud. thou hast destroyed the cursed proud: and in the Epistle of James, God Resisteth the proud.
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Let these and the like terrible sentences fright their drowsie consciences, and vnlesse they would haue the Lord to abhorre them, to curse them, to fight against them,
Let these and the like terrible sentences fright their drowsy Consciences, and unless they would have the Lord to abhor them, to curse them, to fight against them,
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and vtterly to destroy them, let them sue vnto him, who alone is able to heale them of this loathsome corruption:
and utterly to destroy them, let them sue unto him, who alone is able to heal them of this loathsome corruption:
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otherwise their case is very wofull, and lamentable, and the more account they make of themselues, the more cl•erely will God manifest his heauie displeasure against them,
otherwise their case is very woeful, and lamentable, and the more account they make of themselves, the more cl•erely will God manifest his heavy displeasure against them,
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as he did against Phàraoh, Nebuchadnezzar, Herod, and such other loftie spirits as they were.
as he did against Phàraoh, Nebuchadnezzar, Herod, and such other lofty spirits as they were.
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Secondly, let this be an instruction vnto the children of God, that if they would not haue their maker to loath them,
Secondly, let this be an instruction unto the children of God, that if they would not have their maker to loath them,
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and to fight against them, they must labour to abhorre all loftines of minde, and ouer-weening conceites of themselues,
and to fight against them, they must labour to abhor all loftiness of mind, and overweening conceits of themselves,
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and be content that the Lord should keepe them in humilitie by whatsoeuer meanes he thinketh best:
and be content that the Lord should keep them in humility by whatsoever means he Thinketh best:
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the godly begin to thinke much diuers times that they are afflicted euery morning; that they are exercised with wants, with sicknesses, with disgraces and the like:
the godly begin to think much diverse times that they Are afflicted every morning; that they Are exercised with Wants, with Sicknesses, with disgraces and the like:
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but better is it to vndergoe some of these, or all of these, though it be all our life long,
but better is it to undergo Some of these, or all of these, though it be all our life long,
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so we be made more lowly thereby, than to ouerflowe with great plentie and varietie of outward things,
so we be made more lowly thereby, than to overflow with great plenty and variety of outward things,
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and in the meane time to be pestered with that venemous humour of pride and selfe-conceit.
and in the mean time to be pestered with that venomous humour of pride and Self-conceit.
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Therefore was it that Paul doeth professe that hee would reioyce in infirmities, in reproaches, 2. Cor. 12.10.7. in necessities, in persecutions, &c:
Therefore was it that Paul doth profess that he would rejoice in infirmities, in Reproaches, 2. Cor. 12.10.7. in necessities, in persecutions, etc.:
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because he knewe they were excellent preseruatiues against his sinne.
Because he knew they were excellent preservatives against his sin.
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Now because men are readie to thinke that there is not in them such store of pride,
Now Because men Are ready to think that there is not in them such store of pride,
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as that they greatly neede Gods medicines to cure them of it, or if they doe see their pride, they are readie to sit downe discouraged,
as that they greatly need God's medicines to cure them of it, or if they do see their pride, they Are ready to fit down discouraged,
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as if it were vnpossible to get the better of it, therefore will it not be amisse to set downe some fruits and effects of pride, whereby it may be discerned,
as if it were unpossible to get the better of it, Therefore will it not be amiss to Set down Some fruits and effects of pride, whereby it may be discerned,
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and some remedies and helpes against it, by vertue whereof it may be cured.
and Some remedies and helps against it, by virtue whereof it may be cured.
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Concerning the first point, it were an infinite worke to reckon vp all the effects of pride,
Concerning the First point, it were an infinite work to reckon up all the effects of pride,
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and therefore I will onely touch some few of the principall, whereby we may be led to a sight of the rest:
and Therefore I will only touch Some few of the principal, whereby we may be led to a sighed of the rest:
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And the first of them shall be that whereof Salomon speaketh, saying, Onely by pride doeth man make contention: And the First of them shall be that whereof Solomon speaks, saying, Only by pride doth man make contention:
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many there are that doe ignorantly imagine they were neuer proud in all their life; but let them consider better of the matter;
many there Are that do ignorantly imagine they were never proud in all their life; but let them Consider better of the matter;
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did they neuer brawle nor contend with any in all their life? if they did, certaine it is that they were proud:
did they never brawl nor contend with any in all their life? if they did, certain it is that they were proud:
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for looke how much contention there is, so much pride there is in euery man.
for look how much contention there is, so much pride there is in every man.
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Which may be an euident argument to proue that this sinne doeth greatly sway euery where:
Which may be an evident argument to prove that this sin doth greatly sway every where:
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for if we looke into most families, and euen into those of the purest sort (who thinke themselues most free from pride) shall we not finde many iarres betwixt husband and wife;
for if we look into most families, and even into those of the Purest sort (who think themselves most free from pride) shall we not find many jars betwixt husband and wife;
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(13) sermon (DIV1)
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betwixt maister and seruants, betwixt brethren and sisters, betwixt neighbour and neighbour? this is so palpable that none can denie it;
betwixt master and Servants, betwixt brothers and Sisters, betwixt neighbour and neighbour? this is so palpable that none can deny it;
p-acp n1 cc n2, p-acp n2 cc n2, p-acp n1 cc n1? d vbz av j cst pix vmb vvi pn31;
(13) sermon (DIV1)
433
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and therefore let not men deceiue themselues, but see and acknowledge and bewaile the wretched hautines of their hearts.
and Therefore let not men deceive themselves, but see and acknowledge and bewail the wretched haughtiness of their hearts.
cc av vvb xx n2 vvi px32, cc-acp vvb cc vvi cc vvi dt j n1 pp-f po32 n2.
(13) sermon (DIV1)
433
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Another fruit of pride is, impatiencie vnder crosses, or losses, or indignities that doe befall vs:
another fruit of pride is, impatiency under Crosses, or losses, or indignities that do befall us:
j-jn n1 pp-f n1 vbz, n1 p-acp n2, cc n2, cc n2 cst vdb vvi pno12:
(13) sermon (DIV1)
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for when we are discontented at that estate and condition, wherein we are, we euidently expresse our dislike of Gods gouernement,
for when we Are discontented At that estate and condition, wherein we Are, we evidently express our dislike of God's government,
c-acp c-crq pns12 vbr vvn p-acp d n1 cc n1, c-crq pns12 vbr, pns12 av-j vvi po12 n1 pp-f npg1 n1,
(13) sermon (DIV1)
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as if he did not dispose of things aright, and as if we could order matters in a better sort,
as if he did not dispose of things aright, and as if we could order matters in a better sort,
c-acp cs pns31 vdd xx vvi pp-f n2 av, cc c-acp cs pns12 vmd vvi n2 p-acp dt jc n1,
(13) sermon (DIV1)
434
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if they were in our hands:
if they were in our hands:
cs pns32 vbdr p-acp po12 n2:
(13) sermon (DIV1)
434
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and is not that monstrous pride to thinke our selues wiser than God, and to censure him for his proceedings?
and is not that monstrous pride to think our selves Wiser than God, and to censure him for his proceedings?
cc vbz xx d j n1 pc-acp vvi po12 n2 jc cs np1, cc pc-acp vvi pno31 p-acp po31 n2-vvg?
(13) sermon (DIV1)
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Againe, this is an euident token that men are proud, when they are readie to scorne at an admonition,
Again, this is an evident token that men Are proud, when they Are ready to scorn At an admonition,
av, d vbz dt j n1 cst n2 vbr j, c-crq pns32 vbr j pc-acp vvi p-acp dt n1,
(13) sermon (DIV1)
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or a reproose that is giuen vnto them, for that argueth that they haue a verie good opinion of themselues and of their actions,
or a Reprove that is given unto them, for that argue that they have a very good opinion of themselves and of their actions,
cc dt n1 cst vbz vvn p-acp pno32, c-acp cst vvz cst pns32 vhb dt j j n1 pp-f px32 cc pp-f po32 n2,
(13) sermon (DIV1)
435
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when they cannot abide that anie should finde faulte with them, or goe about to reforme them.
when they cannot abide that any should find fault with them, or go about to reform them.
c-crq pns32 vmbx vvi cst d vmd vvi n1 p-acp pno32, cc vvi a-acp pc-acp vvi pno32.
(13) sermon (DIV1)
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Dauid was otherwise affected, when the Prophet Nathan came vnto him with a sharpe reprehension, and when A•igall met him with a wise admonition. David was otherwise affected, when the Prophet Nathan Come unto him with a sharp reprehension, and when A•igall met him with a wise admonition.
np1 vbds av vvn, c-crq dt n1 np1 vvd p-acp pno31 p-acp dt j n1, cc q-crq j-jn vvd pno31 p-acp dt j n1.
(13) sermon (DIV1)
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And Iob bringeth this as an argument of his vprightnesse, that hee durst not contemne thè iudgemēt of his seruāt.
And Job brings this as an argument of his uprightness, that he durst not contemn thè judgement of his seruamt.
np1 np1 vvz d p-acp dt n1 pp-f po31 n1, cst pns31 vvd xx vvi dt n1 pp-f po31 n1.
(13) sermon (DIV1)
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No, not of his Maide seruant, if they had any matter to obiect against him:
No, not of his Maid servant, if they had any matter to Object against him:
uh-dx, xx pp-f po31 n1 n1, cs pns32 vhd d n1 pc-acp vvi p-acp pno31:
(13) sermon (DIV1)
435
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and therefore let such as are enraged, or imbittetered against their reproouers or admonishers, knowe, that they are farre from that modestie and meekenesse of spirit that was in these holie men of God.
and Therefore let such as Are enraged, or imbittetered against their reprovers or admonishers, know, that they Are Far from that modesty and meekness of Spirit that was in these holy men of God.
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(13) sermon (DIV1)
435
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Lastlie, this is a sure note of pride, when men doe much regard earthly things, and promise vnto themselues a kinde of happinesse in the enioyment thereof:
Lastly, this is a sure note of pride, when men do much regard earthly things, and promise unto themselves a kind of happiness in the enjoyment thereof:
ord, d vbz dt j n1 pp-f n1, c-crq n2 vdb d n1 j n2, cc vvi p-acp px32 dt n1 pp-f n1 p-acp dt n1 av:
(13) sermon (DIV1)
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in which regard the Apostle willeth Timothie to charge rich men that they be not high minded, in which regard the Apostle wills Timothy to charge rich men that they be not high minded,
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(13) sermon (DIV1)
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and that they doe not trust in vncertaine riches: and that they do not trust in uncertain riches:
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(13) sermon (DIV1)
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Implying thereby, that so much confidence as there is in wordlie substance, so much high-mindednes there is in the parties so addicted.
Implying thereby, that so much confidence as there is in wordly substance, so much high-mindednes there is in the parties so addicted.
vvg av, cst av d n1 c-acp pc-acp vbz p-acp j n1, av d j pc-acp vbz p-acp dt n2 av vvn.
(13) sermon (DIV1)
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The more men trust in God, the more humble they will be, but the more they trust in their wealth, the more high-minded they will bee.
The more men trust in God, the more humble they will be, but the more they trust in their wealth, the more High-minded they will be.
dt dc n2 vvb p-acp np1, dt av-dc j pns32 vmb vbi, cc-acp dt av-dc pns32 vvb p-acp po32 n1, dt av-dc j pns32 vmb vbi.
(13) sermon (DIV1)
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If men would trie themselues by this touch-stone, they should easily discerne abundance of pride in themselues:
If men would try themselves by this touchstone, they should Easily discern abundance of pride in themselves:
cs n2 vmd vvi px32 p-acp d n1, pns32 vmd av-j vvi n1 pp-f n1 p-acp px32:
(13) sermon (DIV1)
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for who almost is there but doeth thinke himselfe the better and safer for the very hauing of earthlie things? and who doth not iudge his case more miserable, meerly for the want of these deceitfull vanities?
for who almost is there but doth think himself the better and safer for the very having of earthly things? and who does not judge his case more miserable, merely for the want of these deceitful vanities?
p-acp r-crq av vbz a-acp p-acp vdz vvi px31 dt jc cc jc p-acp dt av vhg pp-f j n2? cc q-crq vdz xx vvi po31 n1 av-dc j, av-j p-acp dt n1 pp-f d j n2?
(13) sermon (DIV1)
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Let vs therefore sifte our owne hearts, and by these and the like fruites of pride, learne to iudge what abundance of this poysoned sappe there is within vs. And then perceiuing how liable wee are vnto many fearefull stroakes of God by reason thereof, let vs carefully vse these remedies following against the same.
Let us Therefore sifte our own hearts, and by these and the like fruits of pride, Learn to judge what abundance of this poisoned sap there is within us And then perceiving how liable we Are unto many fearful Strokes of God by reason thereof, let us carefully use these remedies following against the same.
vvb pno12 av zz po12 d n2, cc p-acp d cc dt j n2 pp-f n1, vvb pc-acp vvi r-crq n1 pp-f d j-vvn n1 a-acp vbz p-acp pno12 cc av vvg c-crq j pns12 vbr p-acp d j n2 pp-f np1 p-acp n1 av, vvb pno12 av-j vvi d n2 vvg p-acp dt d.
(13) sermon (DIV1)
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First, let vs often search and trie our owne hearts, and workes by the right rule, that is, by the holy law of God:
First, let us often search and try our own hearts, and works by the right Rule, that is, by the holy law of God:
ord, vvb pno12 av vvi cc vvi po12 d n2, cc vvz p-acp dt j-jn n1, cst vbz, p-acp dt j n1 pp-f np1:
(13) sermon (DIV1)
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for none are lifted vp, but such as doe not knowe themselues:
for none Are lifted up, but such as do not know themselves:
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(13) sermon (DIV1)
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for if wee rightly considered what we are, and what our actions are, it would take downe all that foolish conceitednes, that is naturallie ingrafted in vs,
for if we rightly considered what we Are, and what our actions Are, it would take down all that foolish conceitedness, that is naturally ingrafted in us,
c-acp cs pns12 av-jn vvd r-crq pns12 vbr, cc q-crq po12 n2 vbr, pn31 vmd vvi a-acp d cst j n1, cst vbz av-j vvn p-acp pno12,
(13) sermon (DIV1)
438
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and cause vs to say with the Publican, Lord bee mercifull to mee a sinner:
and cause us to say with the Publican, Lord be merciful to me a sinner:
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(13) sermon (DIV1)
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and with Paul, Miserable man that I am, who shall deliuer mee from the bodie of this death!
and with Paul, Miserable man that I am, who shall deliver me from the body of this death!
cc p-acp np1, j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp dt n1 pp-f d n1!
(13) sermon (DIV1)
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hee was aliue; that is, thought himselfe aliue, and in verie good case, before the law came, & cōuinced him of his wretched corruptions, hee was euen as a blinde man that feares nothing, he was alive; that is, Thought himself alive, and in very good case, before the law Come, & convinced him of his wretched corruptions, he was even as a blind man that fears nothing,
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(13) sermon (DIV1)
438
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though a man came running vpon him with a sharpe sword, or he were ready to fal down violētly frō an high and dangerous rocke, he would neuer be daunted at the matter,
though a man Come running upon him with a sharp sword, or he were ready to fall down violently from an high and dangerous rock, he would never be daunted At the matter,
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(13) sermon (DIV1)
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nor one whit moued, because hee sees not that hee is in any danger: such was Pauls case, and such is the state of euery vnregenerate man:
nor one whit moved, Because he sees not that he is in any danger: such was Paul's case, and such is the state of every unregenerate man:
ccx crd n1 vvn, c-acp pns31 vvz xx cst pns31 vbz p-acp d n1: d vbds npg1 n1, cc d vbz dt n1 pp-f d j n1:
(13) sermon (DIV1)
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but when Gods law is once pressed vpon the conscience, by the liuely working of the holie Ghost, it inlightens the minde,
but when God's law is once pressed upon the conscience, by the lively working of the holy Ghost, it inlightens the mind,
cc-acp c-crq ng1 n1 vbz a-acp vvn p-acp dt n1, p-acp dt j n-vvg pp-f dt j n1, pn31 vvz dt n1,
(13) sermon (DIV1)
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and makes men see their owne sinfulnes, as Paul did, which is an excellent meanes to kill all proud and loftie conceits.
and makes men see their own sinfulness, as Paul did, which is an excellent means to kill all proud and lofty conceits.
cc vvz n2 vvi po32 d n1, c-acp np1 vdd, r-crq vbz dt j n2 pc-acp vvi d j cc j n2.
(13) sermon (DIV1)
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If therefore we desire to be ridde of this hatefull and hurtfull companion, I meane pride, let vs often and earnestly examine our selues by this straight rule of Gods law:
If Therefore we desire to be rid of this hateful and hurtful Companion, I mean pride, let us often and earnestly examine our selves by this straight Rule of God's law:
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(13) sermon (DIV1)
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we are giuen to try our selues often by examining whether we be not better than such a man,
we Are given to try our selves often by examining whither we be not better than such a man,
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(13) sermon (DIV1)
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or such a woman, but this is a false and a deceitfull rule: for a man may be better than such and such, and yet be starke naught.
or such a woman, but this is a false and a deceitful Rule: for a man may be better than such and such, and yet be stark nought.
cc d dt n1, cc-acp d vbz dt j cc dt j n1: c-acp dt n1 vmb vbi jc cs d cc d, cc av vbi av-j pi.
(13) sermon (DIV1)
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But the proud flesh will be readie to obiect, and say, I doe not onely goe beyond these and these wicked ones,
But the proud Flesh will be ready to Object, and say, I do not only go beyond these and these wicked ones,
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(13) sermon (DIV1)
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but I am better than diuers that are esteemed godly and religious. Are you so? you may easily be deceiued;
but I am better than diverse that Are esteemed godly and religious. are you so? you may Easily be deceived;
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(13) sermon (DIV1)
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and the better conceit you haue of your selfe, the worse you are likely to be:
and the better conceit you have of your self, the Worse you Are likely to be:
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but grant for the time that you excell others in some things, doe not they goe before you in some other? you haue a better gouernement of your tongue than many of your neighbours;
but grant for the time that you excel Others in Some things, do not they go before you in Some other? you have a better government of your tongue than many of your neighbours;
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(13) sermon (DIV1)
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but are you not more grosly tainted with couetousnes than they are? You haue a better gift of chastitie than another,
but Are you not more grossly tainted with covetousness than they Are? You have a better gift of chastity than Another,
cc-acp vbr pn22 xx n1 av-j vvn p-acp n1 cs pns32 vbr? pn22 vhb dt jc n1 pp-f n1 cs j-jn,
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but doeth not he lesse offend in violent distempered passions than you doe? and the like might be said in other particulars.
but doth not he less offend in violent distempered passion than you do? and the like might be said in other particulars.
cc-acp vdz xx pns31 av-dc vvb p-acp j j-vvn n2 cs pn22 vdb? cc dt av-j vmd vbi vvn p-acp j-jn n2-j.
(13) sermon (DIV1)
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If you consider your owne goodnes and others badnes, you may easily growe to thinke better of your selfe than of others:
If you Consider your own Goodness and Others badness, you may Easily grow to think better of your self than of Others:
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but if you would withall set before your eyes their goodnes and your owne badnes, it would happily make you to haue a better opinion of them than of your selfe,
but if you would withal Set before your eyes their Goodness and your own badness, it would happily make you to have a better opinion of them than of your self,
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(13) sermon (DIV1)
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and cause you to conclude that (all things considered) their graces are more excellent than yours.
and cause you to conclude that (all things considered) their graces Are more excellent than yours.
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But let that be yeelded, that you are indeed beyond many others in pietie and godlines, doe you not yet come farre short of that which the law requireth? & for those gifts that you haue, whence proceeded they? are they not bestowed vpon you out of the Lords meere bountie? and if you haue receiued them,
But let that be yielded, that you Are indeed beyond many Others in piety and godliness, do you not yet come Far short of that which the law requires? & for those Gifts that you have, whence proceeded they? Are they not bestowed upon you out of the lords mere bounty? and if you have received them,
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why are you puffed vp as if you had not receiued them? If you did aright consider that you are no more worthy of the least blessing of God than the vilest creature in the world,
why Are you puffed up as if you had not received them? If you did aright Consider that you Are no more worthy of the least blessing of God than the Vilest creature in the world,
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and that not your goodnes, but Gods goodnes is the cause that you excell others, there would be no place left for ouer-weening cōceits of your selfe,
and that not your Goodness, but God's Goodness is the cause that you excel Others, there would be no place left for overweening conceits of your self,
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(13) sermon (DIV1)
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but you would conclude (as the truth is) that the better you are gifted, the more you are indebted,
but you would conclude (as the truth is) that the better you Are gifted, the more you Are indebted,
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and the more talents you haue, the more thankes you owe vnto God, and the more seruice vnto his people.
and the more Talents you have, the more thanks you owe unto God, and the more service unto his people.
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And thus much for the first remedie against pride, which is, to try our selues and our actions by the true touchstone of Gods word.
And thus much for the First remedy against pride, which is, to try our selves and our actions by the true touchstone of God's word.
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The second is, often to bring our hearts into Gods presence by prayer & thanks-giuing,
The second is, often to bring our hearts into God's presence by prayer & thanksgiving,
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for that will make vs acquainted with that holines which is in the Lord, and then we cannot but see and acknowledge that vilenes which is in our selues.
for that will make us acquainted with that holiness which is in the Lord, and then we cannot but see and acknowledge that vileness which is in our selves.
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This was it that made Abrahā the father of Beleeuers, and the most excellent of all the Patriarks, to confesse, that he was but dust and ashes:
This was it that made Abrahā the father of Believers, and the most excellent of all the Patriarchs, to confess, that he was but dust and Ashes:
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this was it that caused Isaiah, a maruellous holy prophet, to cry out, that he was a man of polluted lips;
this was it that caused Isaiah, a marvelous holy Prophet, to cry out, that he was a man of polluted lips;
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and this was it that made Iob that worthie and renowmed seruant of God, euen to abhorre himselfe, and to repent indust, and ashes.
and this was it that made Job that worthy and renowned servant of God, even to abhor himself, and to Repent indust, and Ashes.
cc d vbds pn31 cst vvd np1 cst j cc j-vvn n1 pp-f np1, av p-acp vvb px31, cc pc-acp vvi n1, cc n2.
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And assuredly if we constantly and zealously accustome our selues to come before Gods glorious throane, it will make vs much ashamed to stand vpon our owne worth,
And assuredly if we constantly and zealously accustom our selves to come before God's glorious throne, it will make us much ashamed to stand upon our own worth,
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and frame vs to a very lowly conceit of our selues.
and frame us to a very lowly conceit of our selves.
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And on the contrarie, we may boldly conclude, that they that doe not vse reuerently and faithfully to call vpon the Lord, are proud and hautie,
And on the contrary, we may boldly conclude, that they that do not use reverently and faithfully to call upon the Lord, Are proud and haughty,
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and arrogant persons, and neuer yet knewe what true lowlines meant, where there are many and feruent prayers, there is much humilitie:
and arrogant Persons, and never yet knew what true lowliness meant, where there Are many and fervent Prayers, there is much humility:
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where there are fewe and weake prayers, there is little humilitie: where there are no faithfull prayers at all, there is no humilitie at all.
where there Are few and weak Prayers, there is little humility: where there Are no faithful Prayers At all, there is no humility At all.
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A third helpe against pride is, diligence in some lawfull calling:
A third help against pride is, diligence in Some lawful calling:
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for labour and trauell (as the wise man saith) are appointed vnto the sonnes of men to humble them thereby. for labour and travel (as the wise man Says) Are appointed unto the Sons of men to humble them thereby.
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As for idle persons, they are alwaies proud and conceited:
As for idle Persons, they Are always proud and conceited:
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A sluggard is wiser in his owne eyes, Prou. then ten men that can render a reason, for such kind of people hauing nothing to busie their heads about, are very readie (Sathan helping them forward) to thinke of their owne worth, to imagine high things of themselues,A sluggard is Wiser in his own eyes, Prou. then ten men that can render a reason, for such kind of people having nothing to busy their Heads about, Are very ready (Sathan helping them forward) to think of their own worth, to imagine high things of themselves,
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and so to build •astles in the aire:
and so to built •astles in the air:
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besides that, idlenes nourisheth in them all manner of vile lusts, and the more sinfull any one is, the more proud he is;
beside that, idleness Nourishes in them all manner of vile Lustiest, and the more sinful any one is, the more proud he is;
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and therefore is the diuell more proud than any, because he is more sinfull than any.
and Therefore is the Devil more proud than any, Because he is more sinful than any.
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If then we would not be in bondage vnto this vile sinne of pride, let vs apply our selues diligently vnto the workes of our seuerall vocations;
If then we would not be in bondage unto this vile sin of pride, let us apply our selves diligently unto the works of our several vocations;
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and that for conscience sake and in obedience vnto God;
and that for conscience sake and in Obedience unto God;
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not for filthy lucre sake, of for enuy, or the like, for if we labour & toyle neuer so much for worldly respects, we shall not be rightly humbled thereby,
not for filthy lucre sake, of for envy, or the like, for if we labour & toil never so much for worldly respects, we shall not be rightly humbled thereby,
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but rather puffed vp in our fleshly mindes.
but rather puffed up in our fleshly minds.
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A fourth remedie is, often to meditate of the hurts and mischiefes that come by pride,
A fourth remedy is, often to meditate of the hurts and mischiefs that come by pride,
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and of the benefits that doe arise from humilitie.
and of the benefits that do arise from humility.
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The mischiefes proceeding from pride were partly before named in the first vse of this doctrine, viz. that it causeth the Lord to abhorre vs, to resist vs, to curse vs,
The mischiefs proceeding from pride were partly before nam in the First use of this Doctrine, viz. that it Causes the Lord to abhor us, to resist us, to curse us,
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and to plague vs, yea and to depriue vs of those things whereof we are most proud and conceited:
and to plague us, yea and to deprive us of those things whereof we Are most proud and conceited:
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besides that, it causeth vs to pine away with enuy:
beside that, it Causes us to pine away with envy:
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to consume with malice, to fret and vex with anger and discontentment, and vpon euery slight occasion to brabble and wrangle, to fall out with this body and that,
to consume with malice, to fret and vex with anger and discontentment, and upon every slight occasion to brabble and wrangle, to fallen out with this body and that,
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and in a word, to be very vnquiet in our selues, and very troublesome and hatefull vnto others;
and in a word, to be very unquiet in our selves, and very troublesome and hateful unto Others;
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and who then would not be freed from this hurtfull sinne, which hath so many badde effects arising from it?
and who then would not be freed from this hurtful sin, which hath so many bad effects arising from it?
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Then on the other side, the benefites issuing from the pure fountaine of humilitie, are very many and great:
Then on the other side, the benefits issuing from the pure fountain of humility, Are very many and great:
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for besides the auoyding of the forenamed mischifes, lowlines will giue vs an interest in all the promises of God:
for beside the avoiding of the forenamed mischiefs, lowliness will give us an Interest in all the promises of God:
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meeke men shall inherit the earth; meek men shall inherit the earth;
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they shall haue God to dwell with them, and grace to remaine in them while they liue,they shall have God to dwell with them, and grace to remain in them while they live,
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and glory to inuest them, and to make them eternally happie when they die.
and glory to invest them, and to make them eternally happy when they die.
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These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride,
These remedies of often examination, frequent prayer, diligence in our vocation, and serious consideration of the hurts that come by pride,
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and of the benefits that proceed of humilitie, we must constantly and conscionably vse for the humbling of our hearts.
and of the benefits that proceed of humility, we must constantly and Conscionably use for the humbling of our hearts.
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And lastly, for this very ende and purpose, we must not onely be cōtent toheare admonition, but earnestly desire it:
And lastly, for this very end and purpose, we must not only be content toheare admonition, but earnestly desire it:
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both of the Lord, that he would be pleased to stirre vp mens hearts to admonish vs,
both of the Lord, that he would be pleased to stir up men's hearts to admonish us,
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and of men, that they would shew vs that fauour, as to tell vs plainely and faithfully of our faults, that we may thereby discerne of those corruptions,
and of men, that they would show us that favour, as to tell us plainly and faithfully of our Faults, that we may thereby discern of those corruptions,
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and be humbled for them, which we thorough selfe-loue, and too much partialitie cannot easily espie,
and be humbled for them, which we through Self-love, and too much partiality cannot Easily espy,
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or not so thoroughly censure in our selues. The benefit hereof Dauid found vpon the prophet Nathans comming vnto him;
or not so thoroughly censure in our selves. The benefit hereof David found upon the Prophet Nathans coming unto him;
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and therefore doeth he so earnestly pray for it, saying: Let the righteous smite me for that is a benefit, and let him reproue me,
and Therefore doth he so earnestly pray for it, saying: Let the righteous smite me for that is a benefit, and let him reprove me,
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and it shall be a precious oyle, &c. And whosoeuer they be that doe not thus desire the admonitions of Gods seruants, they carrie too little hatred against sinne,and it shall be a precious oil, etc. And whosoever they be that do not thus desire the admonitions of God's Servants, they carry too little hatred against sin,
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and doe not with any great earnestnes and indignation controule and checke their consciences for it:
and do not with any great earnestness and Indignation control and check their Consciences for it:
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and therefore they are likely to liue and die in their pride, and may iustly feare those punishments that doe belong vnto proud persons.
and Therefore they Are likely to live and die in their pride, and may justly Fear those punishments that do belong unto proud Persons.
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Verse 12. I offer thee three things: chuse thee which of them I shall doe vnto thee.
Verse 12. I offer thee three things: choose thee which of them I shall do unto thee.
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In that the Lord putteth him to this choyce when he began in good earnest to humble himselfe, the doctrine is, that
In that the Lord putteth him to this choice when he began in good earnest to humble himself, the Doctrine is, that
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The more speedily we iudge our selues, the more mercifully the Lord will deale with vs. This we see proued in this text, where God dealeth with Dauid as a father with his owne sonne:
The more speedily we judge our selves, the more mercifully the Lord will deal with us This we see proved in this text, where God deals with David as a father with his own son:
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First, letting him chuse his owne rod, when of necessitie he must be corrected:
First, letting him choose his own rod, when of necessity he must be corrected:
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Secondly, he giueth him warning before hand, that the plague might not ouertake him on a sudden, which would wonderfully haue discomforted him:
Secondly, he gives him warning before hand, that the plague might not overtake him on a sudden, which would wonderfully have discomforted him:
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Thirdly, he telleth him how long it should continue, so that he was sure three daies would be the longest.
Thirdly, he Telleth him how long it should continue, so that he was sure three days would be the longest.
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Which serueth first for singular comfort vnto Gods children that doe bewaile their sinnes, and passe sentence vpon themselues as well as they can:
Which serveth First for singular Comfort unto God's children that do bewail their Sins, and pass sentence upon themselves as well as they can:
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if they goe thorow with that worke, the Lord wil giue them a comfortable and speedie deliuerance:
if they go thorough with that work, the Lord will give them a comfortable and speedy deliverance:
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or if it be requisite that they should feele Gods hand vpon them or theirs in any more grieuous manner,
or if it be requisite that they should feel God's hand upon them or theirs in any more grievous manner,
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yet the Lord will deale with them in some sort as he did heere with Dauid: for first they shall haue warning thereof before hand,
yet the Lord will deal with them in Some sort as he did Here with David: for First they shall have warning thereof before hand,
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and so be better prepared and armed for it.
and so be better prepared and armed for it.
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And further, if they striue to humble their hearts before the Lord, though they haue not the choyce of their particular scourge,
And further, if they strive to humble their hearts before the Lord, though they have not the choice of their particular scourge,
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yet it shall be as well with them in effect:
yet it shall be as well with them in Effect:
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for although at first they thinke the rod very smart, and euery blow two, yet when they are growne to be stronger men in Christ, they shall be driuen to confesse, that if they had chosen their owne rods, there could haue beene none in the world so fit for them as those wherewith the Lord hath scourged them:
for although At First they think the rod very smart, and every blow two, yet when they Are grown to be Stronger men in christ, they shall be driven to confess, that if they had chosen their own rods, there could have been none in the world so fit for them as those wherewith the Lord hath scourged them:
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So that they shall be able not onely to say with the Prophet, It is good for me that I haue beene afflicted;
So that they shall be able not only to say with the Prophet, It is good for me that I have been afflicted;
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but good for me that I was whipped with these and these rods, yea and that I receiued thus many strokes from the Lords mercifull hand.
but good for me that I was whipped with these and these rods, yea and that I received thus many Strokes from the lords merciful hand.
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No crosse could haue beene inuented to doe me more good, then pouerty, or disgrace, or ill neighbours, or any the like, according as Gods seruants are seuerally tried.
No cross could have been invented to do me more good, then poverty, or disgrace, or ill neighbours, or any the like, according as God's Servants Are severally tried.
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If God should haue put it to Abrahams and Iacobs choyse, they would rather haue parted with any outward thing,
If God should have put it to Abrahams and Iacobs choice, they would rather have parted with any outward thing,
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then with their children, that were as deare vnto them as their life: but when they saw Gods end in trying them that way, when Isaac was spared,
then with their children, that were as deer unto them as their life: but when they saw God's end in trying them that Way, when Isaac was spared,
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and Ioseph aduanced, and made an instrument of humbling his boisterous brethren, and of releeuing his father and all his familie, besides many others,
and Ioseph advanced, and made an Instrument of humbling his boisterous brothers, and of relieving his father and all his family, beside many Others,
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then they must needs acknowledge that it was fittest for them to be crossed in their children,
then they must needs acknowledge that it was Fittest for them to be crossed in their children,
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and that Cods waies are the best, whatsoeuer we may iudge of them for a while.
and that Cods ways Are the best, whatsoever we may judge of them for a while.
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Secondly, heere is matter of terrour vnto all vngodly men that will not be perswaded to iudge themselues:
Secondly, Here is matter of terror unto all ungodly men that will not be persuaded to judge themselves:
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looke what iudgement will most vex, and sting, and torment, and euen kill their soules, that let them make account of.
look what judgement will most vex, and sting, and torment, and even kill their Souls, that let them make account of.
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If Haman might haue beene the chuser, of all other miseries he would not haue chosen that which befell him:
If Haman might have been the chooser, of all other misery's he would not have chosen that which befell him:
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to wit, that Mordecai his enemie should be aduanced and honoured, and that by himselfe, who did beare him such deadly hatred for that he could not obtaine honour and reuerence from him:
to wit, that Mordecai his enemy should be advanced and honoured, and that by himself, who did bear him such deadly hatred for that he could not obtain honour and Reverence from him:
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what an horrible torment must this needs be vnto his heart, that Mordecai now should ride,
what an horrible torment must this needs be unto his heart, that Mordecai now should ride,
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and he goe by him on foot? that now he must bow the knee to Mordecai, that would so faine haue had Mordecai to doe it to him? that the gallowes that was by him prepared for Mordecai, must now serue for himselfe? &c. This must needs be an exceeding torture vnto him:
and he go by him on foot? that now he must bow the knee to Mordecai, that would so feign have had Mordecai to do it to him? that the gallows that was by him prepared for Mordecai, must now serve for himself? etc. This must needs be an exceeding torture unto him:
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and this shall befall all impenitent sinners:
and this shall befall all impenitent Sinners:
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What they are most loth to vndergoe, that shall light vpon them, and that at vnawares when they least thinke of it,
What they Are most loath to undergo, that shall Light upon them, and that At unawares when they least think of it,
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and shall continue with them, and neuer leaue them till it haue either turned them vnto God,
and shall continue with them, and never leave them till it have either turned them unto God,
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or brought them vnto hell, the place of all such rebrobate sinners.
or brought them unto hell, the place of all such rebrobate Sinners.
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And that we may apply this to the present occasion, are there not many that are horribly afraid of the pestilence? yea farre more then they are of sinne which bringeth it:
And that we may apply this to the present occasion, Are there not many that Are horribly afraid of the pestilence? yea Far more then they Are of sin which brings it:
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in so much that they absent themselues from Sermons, and from publike prayers, lest they should be infected.
in so much that they absent themselves from Sermons, and from public Prayers, lest they should be infected.
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Are there not very many (I say) that are possessed with such feares? Let them looke to it:
are there not very many (I say) that Are possessed with such fears? Let them look to it:
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for of all other strokes the pestilence is likely to fall vpon them:
for of all other Strokes the pestilence is likely to fallen upon them:
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if it were a sword in the hand of the Pope, or of Sathan, then it stood them vpon to beware of Gods ordinances:
if it were a sword in the hand of the Pope, or of Sathan, then it stood them upon to beware of God's ordinances:
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but seeing none but Atheists will denie but it is ordered by Gods ouerruling hand, they take a bad course to escape his stroke:
but seeing none but Atheists will deny but it is ordered by God's overruling hand, they take a bad course to escape his stroke:
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for where can they hide themselues, but he will finde them out? And whither can they flee from his all-seeing presence?
for where can they hide themselves, but he will find them out? And whither can they flee from his All-seeing presence?
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He can take away the infection where it is, and bring it euen in a moment where it is not:
He can take away the infection where it is, and bring it even in a moment where it is not:
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and therefore goe where they can, they goe in continuall danger:
and Therefore go where they can, they go in continual danger:
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for where is the sword of God most likely to smite, but where he is most displeased,
for where is the sword of God most likely to smite, but where he is most displeased,
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and where there is most prophanenesse, and greatest contempt of the meanes of saluation? therefore if they would escape, let them fall downe before the Lord,
and where there is most profaneness, and greatest contempt of the means of salvation? Therefore if they would escape, let them fallen down before the Lord,
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and humble themselues as Dauid did:
and humble themselves as David did:
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and not be so much afraid of their neighbours that haue the plague, as of sinne that brings the plague:
and not be so much afraid of their neighbours that have the plague, as of sin that brings the plague:
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and runne not so much from the occasion of this sicknesse (though all good care must be had that way) as from the cause:
and run not so much from the occasion of this sickness (though all good care must be had that Way) as from the cause:
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which if we can doe, then either God will spare vs, and exempt vs from this stroke,
which if we can do, then either God will spare us, and exempt us from this stroke,
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or else giue vs comfort vnder it, and deliuerance from it by life or death:
or Else give us Comfort under it, and deliverance from it by life or death:
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making it a meanes vtterly to kill originall sinne, which all his ordinances could but onely weaken:
making it a means utterly to kill original sin, which all his ordinances could but only weaken:
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and who would be afraid of such a cure? what child of God would not be more glad to sit on a throne in heauen (though he be called thereto by a boysterous messenger) than to be in a prison heere on earth? to be where he shall be quite freed from sinne and sorrow and temptation,
and who would be afraid of such a cure? what child of God would not be more glad to fit on a throne in heaven (though he be called thereto by a boisterous Messenger) than to be in a prison Here on earth? to be where he shall be quite freed from sin and sorrow and temptation,
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and haue all happinesse aboue that which his heart can desire, rather than to be continually turmoyled heere in the world,
and have all happiness above that which his heart can desire, rather than to be continually turmoiled Here in the world,
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and euery day to taste of new tribulations. The end of the first Sermon.
and every day to taste of new tribulations. The end of the First Sermon.
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The second Sermon. 2. SAMVEL. 24.14. &c. Verse 14: And Dauid said vnto God, I am in a wonderfull strait:
The second Sermon. 2. SAMUEL. 24.14. etc. Verse 14: And David said unto God, I am in a wonderful strait:
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let vs fall now into the hand of the Lords, (for his mercies are great) and let mee not fall into the hand of man.
let us fallen now into the hand of the lords, (for his Mercies Are great) and let me not fallen into the hand of man.
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Verse 15. So the Lord sent a Pestilence in Israell, from the morning, euen to the time appointed:Verse 15. So the Lord sent a Pestilence in Israel, from the morning, even to the time appointed:
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and there died of the people from Dan to Beer-sheba seuenty thousand men.
and there died of the people from Dan to Beer-sheba seuenty thousand men.
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Verse 16. And when the Angell stretched out his hand vpon Ierusalem, the Lord repented of the euill;Verse 16. And when the Angel stretched out his hand upon Ierusalem, the Lord repented of the evil;
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and said to the Angell that destroyed the people, It is sufficient, hold now thy hand, &c.
and said to the Angel that destroyed the people, It is sufficient, hold now thy hand, etc.
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Verse 17. And Dauid spake vnto the Lord, &c.Verse 17. And David spoke unto the Lord, etc.
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YEE haue alreadie heard of Dauids sinne in numbring of the people, of his humiliation, confession,
YE have already herd of David sin in numbering of the people, of his humiliation, Confessi,
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and crauing of pardon for the same:
and craving of pardon for the same:
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also of the message that was brought vnto him by Gad; what offer the Lord made him,
also of the message that was brought unto him by Gad; what offer the Lord made him,
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Namely, that hee should haue the choise of his owne rodde:
Namely, that he should have the choice of his own rod:
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the sentence was alreadie past, and some one of the three iudgements mentioned Verse 13. must needs light vpon the land:
the sentence was already past, and Some one of the three Judgments mentioned Verse 13. must needs Light upon the land:
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yet would God vse as much mildnes as might bee, and therefore hee referres the matter vnto him,
yet would God use as much mildness as might be, and Therefore he refers the matter unto him,
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and biddeth him consider, and determine which of them hee would most willingly vndergoe.
and bids him Consider, and determine which of them he would most willingly undergo.
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Now followe the euents that ensued both vpon the sinne that Dauid committed, and the message that God for the same directed vnto him.
Now follow the events that ensued both upon the sin that David committed, and the message that God for the same directed unto him.
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The first whereof, was the great distresse wherewith hee was perplexed, which he bemoned to the Prophet, telling him that he was in a wonderfull strait.
The First whereof, was the great distress wherewith he was perplexed, which he bemoaned to the Prophet, telling him that he was in a wonderful strait.
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The second was the choyse that he made, absolutely passing ouer the famine, without so much as speaking of it,
The second was the choice that he made, absolutely passing over the famine, without so much as speaking of it,
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as knowing it to bee incomparablie the sharpest scourge of the three: (for the Scripture faith, that they that are slaine by the sword, are better then they which are killed with hunger) and rather also submitting himselfe to the Pestilence, which was more immediately the sword of God, from whom he expected mercie and fauour,
as knowing it to be incomparably the Sharpest scourge of the three: (for the Scripture faith, that they that Are slain by the sword, Are better then they which Are killed with hunger) and rather also submitting himself to the Pestilence, which was more immediately the sword of God, from whom he expected mercy and favour,
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then to the violence and sword of man:
then to the violence and sword of man:
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in whome what else in such a case is to be found, but crucltie and fiercenesse?
in whom what Else in such a case is to be found, but crucltie and fierceness?
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The third was the execution of that plague of the pestilence, which he had yeelded himselfe vnto:
The third was the execution of that plague of the pestilence, which he had yielded himself unto:
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which is declared as well by the manner, as the minister of it:
which is declared as well by the manner, as the minister of it:
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it being in so short a time, as in three dayes space, dispersed thorough the whole Land, from North to South,
it being in so short a time, as in three days Molle, dispersed through the Whole Land, from North to South,
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and (though not affirmed, yet implied) from East to West, Ierusalem onely excepted, as may appeare by the circumstance of the Text:
and (though not affirmed, yet implied) from East to West, Ierusalem only excepted, as may appear by the circumstance of the Text:
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and in this time seuenty thousand being destroyed; which stroke was inslicted by the hand of an Angell, whome God had therevnto appointed,
and in this time seuenty thousand being destroyed; which stroke was inslicted by the hand of an Angel, whom God had thereunto appointed,
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as minister and executioner of the same.
as minister and executioner of the same.
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The last was, the ceasing and stay of this plague, euen then when the stroke was lighting vpon Ierusalem, to haue destroyed it.
The last was, the ceasing and stay of this plague, even then when the stroke was lighting upon Ierusalem, to have destroyed it.
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And hereof are assigned two causes: the one, and that the principall, was the Commandement of God:
And hereof Are assigned two Causes: the one, and that the principal, was the Commandment of God:
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to whom (for our better apprehension of his prouidence) is ascribed an humane passion of repentance:
to whom (for our better apprehension of his providence) is ascribed an humane passion of Repentance:
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which properly befalleth not him, because hee cannot but doe euery thing absolutely well, nor possiblie at any time bee wearie of well-doing:
which properly befalls not him, Because he cannot but do every thing absolutely well, nor possibly At any time be weary of welldoing:
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neither is hee subiect to perturbations, because he is free from all manner of corruptions.
neither is he Subject to perturbations, Because he is free from all manner of corruptions.
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But hee is said to repent, when hee withholdeth that which he condicionallie promiseth, or threatneth,
But he is said to Repent, when he withholdeth that which he conditionally promises, or threatens,
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or desisteth from that which he had begun to doe, sithence men many times breake off their proceedings, with dislike of the beginnings thereof,
or desisteth from that which he had begun to do, since men many times break off their proceedings, with dislike of the beginnings thereof,
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and their not doing of that which they saide, argueth commonly that they are sorrie, for saying that which nowe they minde not to doe.
and their not doing of that which they said, argue commonly that they Are sorry, for saying that which now they mind not to do.
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The other cause, yet of an inferiour nature, and mouent (as wee call it) was the prayer of Dauid, whereby hee obtained the preseruation of Ierusalem, and the rest of the people,
The other cause, yet of an inferior nature, and movent (as we call it) was the prayer of David, whereby he obtained the preservation of Ierusalem, and the rest of the people,
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and herein hee offereth himselfe to be smitten, that they might be spared, with acknowledgement that hee was the offender,
and herein he Offereth himself to be smitten, that they might be spared, with acknowledgement that he was the offender,
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and they in this matter altogether innocent. Verse 14. And Dauid said, I am in a wonderfull strait ]
and they in this matter altogether innocent. Verse 14. And David said, I am in a wonderful strait ]
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The Doctrine that hence ariseth, is plaine: viz. that Sinne brings men into great distresses, and into maruellous straits.
The Doctrine that hence arises, is plain: viz. that Sin brings men into great Distresses, and into marvelous straits.
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2898
It is the proper nature of wickednesse, to encomber and cast men into perplexities: neither will God spare his owne people, when they take libertie in prouoking his maiestie;
It is the proper nature of wickedness, to encumber and cast men into perplexities: neither will God spare his own people, when they take liberty in provoking his majesty;
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2899
but either they shall be straited in their owne hearts, or else in regard of outward calamities, or both:
but either they shall be straited in their own hearts, or Else in regard of outward calamities, or both:
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and though the Lord will not condemne them, yet will he afflict them.
and though the Lord will not condemn them, yet will he afflict them.
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2901
Iehoshaphat was so foolish, that he would make affinitie with Ahab: and lest he should breake off that league of friendship that was betweene them, he would aduenture (contrary to the expresse word of the Lord) to goe against Ramoth Gilead to battle with him:Jehoshaphat was so foolish, that he would make affinity with Ahab: and lest he should break off that league of friendship that was between them, he would adventure (contrary to the express word of the Lord) to go against Ramoth Gilead to battle with him:
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2902
now was not he in an exceeding great straight, when the maine force of the battle was bent against him, being supposed to be the King of Israel, concerning whom a command was giuen to the Captaines by the King of Aram, that they should fight against none,
now was not he in an exceeding great straight, when the main force of the battle was bent against him, being supposed to be the King of Israel, Concerning whom a command was given to the Captains by the King of Aram, that they should fight against none,
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2903
neither small nor great, but onely against the King of Israel? Yet would not Iehoshaphat take warning by this:neither small nor great, but only against the King of Israel? Yet would not Jehoshaphat take warning by this:
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2904
but after that he had beene rebuked by Iehu the Prophet, for helping the wicked, and louing them that hated the Lord, he yet ioyned with Iehoram the King of Israel, against the King of Moab: but was his successe any better then before? No surely:
but After that he had been rebuked by Iehu the Prophet, for helping the wicked, and loving them that hated the Lord, he yet joined with Jehoram the King of Israel, against the King of Moab: but was his success any better then before? No surely:
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2905
for howsoeuer they had the victorie ouer the Moabites with much difficultie, yet before that was effected, he was in a greater straight,
for howsoever they had the victory over the Moabites with much difficulty, yet before that was effected, he was in a greater straight,
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2906
then when he went against Ramoth Gilead: for there his owne person onely was endangerd:
then when he went against Ramoth Gilead: for there his own person only was endangerd:
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2907
but heere both he and his people, together with two Kings and their armies besides, were like to perish for want of water.
but Here both he and his people, together with two Kings and their armies beside, were like to perish for want of water.
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2908
A further proofe of this point we haue in Ionah, who discoursing with his owne reason, thought it would be to no purpose,
A further proof of this point we have in Jonah, who discoursing with his own reason, Thought it would be to no purpose,
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2909
but very dangerous for him to goe to preach at Niniue, and therefore refused to yeeld to the Commandement of the Lord.
but very dangerous for him to go to preach At Nineveh, and Therefore refused to yield to the Commandment of the Lord.
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2910
But what wofull distresse did this disobedience bring him into, when being in that sore tempest, the sea did roare, his conscience accuse him, men were against him, God was against him,
But what woeful distress did this disobedience bring him into, when being in that soar tempest, the sea did roar, his conscience accuse him, men were against him, God was against him,
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2911
and there was no way for him, but to be throwne into the sea, and there to remaine three daies and three nights in the belly of a whale? The like may be seene in Sampson, who being carried with boisterous lusts,
and there was no Way for him, but to be thrown into the sea, and there to remain three days and three nights in the belly of a whale? The like may be seen in Sampson, who being carried with boisterous Lustiest,
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2912
and immoderately and sinfully affecting that vile strumpet Dalilah, could hide nothing from her, but discouered vnto her very foolishly wherein his great strength lay, namely in his haire:
and immoderately and sinfully affecting that vile strumpet Delilah, could hide nothing from her, but discovered unto her very foolishly wherein his great strength lay, namely in his hair:
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2913
and so that being cut off, as a recompence of his folly and sinfull dealing, he was betraied into the hands of his most deadly enemies the Philistims, who puld out both his eyes, bound him in fetters, made him grinde in the prison house,
and so that being Cut off, as a recompense of his folly and sinful dealing, he was betrayed into the hands of his most deadly enemies the philistines, who pulled out both his eyes, bound him in fetters, made him grind in the prison house,
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2914
and besides made him a laughing stocke vnto those into whom he had formerly stricken a great terrour and amazement by his admirable valour,
and beside made him a laughing stock unto those into whom he had formerly stricken a great terror and amazement by his admirable valour,
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2915
and the strange enterprises atchieued by him.
and the strange enterprises achieved by him.
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2916
Thus we may in part perceiue into what narrow straits sinne doth bring Gods owne children:
Thus we may in part perceive into what narrow straits sin does bring God's own children:
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2917
but this is especially verified in wicked men, of whom it is said, that thornes and snares are in the way of the froward:
but this is especially verified in wicked men, of whom it is said, that thorns and snares Are in the Way of the froward:
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2918
they are hedged in with thornes, and all their walke is vpon brakes: they run to hell with great vexation:
they Are hedged in with thorns, and all their walk is upon brakes: they run to hell with great vexation:
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2919
they are intangled in snares continually, and are neuer out of them:
they Are entangled in snares continually, and Are never out of them:
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2920
they are caught in Sathans net, and held fast by hardnesse of heart, which neuer leaues them till either conuersion,
they Are caught in Satan's net, and held fast by hardness of heart, which never leaves them till either conversion,
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2921
or vtter confusion doe befall them.
or utter confusion do befall them.
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2922
But this will more fully appeare in particular sinnes, as first to giue instance in drunkards, whose appetite doth prouoke them vnto that beastly abuse of Gods good creatures:
But this will more Fully appear in particular Sins, as First to give instance in drunkards, whose appetite does provoke them unto that beastly abuse of God's good creatures:
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2923
the wine delights their eye, and pleaseth their taste, and goeth downe merily: but in the end it will bite like a Serpent, and hurt like a cockatrice:
the wine delights their eye, and Pleases their taste, and Goes down merrily: but in the end it will bite like a Serpent, and hurt like a cockatrice:
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2924
for to whom is woe? to whom is sorrow? &c. Euer to them that tarrie long at the wine, to them that goe and seeke mixt wine: for to whom is woe? to whom is sorrow? etc. Ever to them that tarry long At the wine, to them that go and seek mixed wine:
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2925
for they ruinate and ouerthrow their estate, they blemish and staine their names, make their wiues to fall out with them, their children to contemne them, their companions to quarrell with them:
for they ruinate and overthrow their estate, they blemish and stain their names, make their wives to fallen out with them, their children to contemn them, their Sodales to quarrel with them:
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2926
their best friends to loath them:
their best Friends to loath them:
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2927
and after all this, they are a burden vnto themselues, hauing their wittes crackt, and their bodies diseased,
and After all this, they Are a burden unto themselves, having their wits cracked, and their bodies diseased,
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2928
and beeing fit for no place, but onely for hell. The same may be said of proud men:
and being fit for no place, but only for hell. The same may be said of proud men:
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2929
doth not their sinne throwe them into great miserie? Let vs consider a little of Hamans fall, which was procured by his insolencie.
does not their sin throw them into great misery? Let us Consider a little of Hamans fallen, which was procured by his insolency.
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2930
God knewe what crosse would most vexe his proud heart, and that he sent him:
God knew what cross would most vex his proud heart, and that he sent him:
np1 vvd r-crq n1 vmd av-ds vvi po31 j n1, cc cst pns31 vvd pno31:
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2931
for whereas all Hamans honour could doe him no good, vnlesse Mordecai would rise vp before him,
for whereas all Hamans honour could do him no good, unless Mordecai would rise up before him,
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2932
and doe him reuerence, that was a thorne vnto him, when hee could not make him doe it:
and do him Reverence, that was a thorn unto him, when he could not make him do it:
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2933
but when hee must honour Mordecai, and be as a seruant vnto him, that was a snare vnto his soule,
but when he must honour Mordecai, and be as a servant unto him, that was a snare unto his soul,
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2934
and therein was hee helde fast, with horrible vexation and monstrous shame, till death and damnation seazed vpon him.
and therein was he held fast, with horrible vexation and monstrous shame, till death and damnation seized upon him.
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2935
The like may bee seene in riotous and voluptuous persons, who are whollie addicted to followe sporting,
The like may be seen in riotous and voluptuous Persons, who Are wholly addicted to follow sporting,
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2936
and gaming, and surfetting, and chambering, and wantonnesse, with such like sinfull delights of the flesh:
and gaming, and surfeiting, and chambering, and wantonness, with such like sinful delights of the Flesh:
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2937
the world thinks that such liue a merrie life: but iudge not too well of them;
the world thinks that such live a merry life: but judge not too well of them;
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2938
they haue not paid all their shot as yet: they haue miserie enough behinde, that still pursues them, and at length will ouertake them:
they have not paid all their shot as yet: they have misery enough behind, that still pursues them, and At length will overtake them:
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2939
for hee that loues pastime, shall be a poore man; and hee that loues wine and oyle shall not bee rich: for he that loves pastime, shall be a poor man; and he that loves wine and oil shall not be rich:
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2940
and a Whore will bring a man to a morsell of bread: and a Whore will bring a man to a morsel of bred:
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2941
pouertie shall followe at the heeles of such, as a swift Post, and shall set vpon them as a strong armed man:
poverty shall follow At the heals of such, as a swift Post, and shall Set upon them as a strong armed man:
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2942
they shall be ouercome and vanquished, and downe shall their estate goe, euen to the ground.
they shall be overcome and vanquished, and down shall their estate go, even to the ground.
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2943
Another instance may be in couetous persons, who haue wealth in wonderfull admiration, so that it is made the common god,
another instance may be in covetous Persons, who have wealth in wonderful admiration, so that it is made the Common god,
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2944
and most vsuall Idoll of the world:
and most usual Idol of the world:
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2945
and when they haue gotten it, they, and manie others thinke they shall haue great credit with it:
and when they have got it, they, and many Others think they shall have great credit with it:
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2946
and manie times it so falls out, that they are men of great place, because they are of great substance:
and many times it so falls out, that they Are men of great place, Because they Are of great substance:
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2947
they haue manie to attend vpon them, manie to flatter them, and to crouch vnto them,
they have many to attend upon them, many to flatter them, and to crouch unto them,
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2948
and by their riches they may procure almost what they list:
and by their riches they may procure almost what they list:
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2949
doth not this now seeme to be an easie, a pleasant, and happy life? Yet the Apostle telleth vs, that they that will be rich, fall into tentation,
does not this now seem to be an easy, a pleasant, and happy life? Yet the Apostle Telleth us, that they that will be rich, fallen into tentation,
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2950
and snares, and into manie foolish and noysome lusts, which drowne men in perdition and destruction: and snares, and into many foolish and noisome Lustiest, which drown men in perdition and destruction:
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2951
so that when wealth (together with the loue of it) flowes in on euery side, men are as it were cast headlong into a sea of miserie:
so that when wealth (together with the love of it) flows in on every side, men Are as it were cast headlong into a sea of misery:
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2952
and therefore it is added, that the desire of mony is the roote of all euill:
and Therefore it is added, that the desire of money is the root of all evil:
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for it doth not onely poyson mens hearts, make them erre from the faith, and bring them into the snares of the diuell, to be lead by him according to his will;
for it does not only poison men's hearts, make them err from the faith, and bring them into the snares of the Devil, to be led by him according to his will;
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but it pearseth them thorow with many sorrowes:
but it pierceth them thorough with many sorrows:
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for greedy wordlings are euer disconted and froward, falling out with one, and chafing with another:
for greedy worldlings Are ever discounted and froward, falling out with one, and chafing with Another:
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so that those things which seeme to glad their hearts, doe not indeed bring them any sound contentment,
so that those things which seem to glad their hearts, do not indeed bring them any found contentment,
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because their desires can neuer be satisfied, but especially because they are often times much crossed:
Because their Desires can never be satisfied, but especially Because they Are often times much crossed:
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as when their sheepe or cattle miscarry, their grounds prooue vnfruitfull, their seruants vntrusty, theeues set vpon them by violence to spoile them of their goods,
as when their sheep or cattle miscarry, their grounds prove unfruitful, their Servants untrusty, thieves Set upon them by violence to spoil them of their goods,
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or subtill aduersaries by craft seeke to defraud them of the same, with many such like occurrences, which will neither let them rest quietly in the night,
or subtle Adversaries by craft seek to defraud them of the same, with many such like occurrences, which will neither let them rest quietly in the night,
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nor liue comfortably in the day:
nor live comfortably in the day:
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and the hearts of such couetous persons can tell them, that manie times all other things doe them no good,
and the hearts of such covetous Persons can tell them, that many times all other things do them no good,
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sithence they cannot haue some one thing which they would, as the case stood with wicked Ahab in the matter of Naboths vineyard.
since they cannot have Some one thing which they would, as the case stood with wicked Ahab in the matter of Naboth's vineyard.
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But suppose, that these and the like sinnes should not bring men into snares in their life time,
But suppose, that these and the like Sins should not bring men into snares in their life time,
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yet at the time of their death when they must goe out of the world, they will:
yet At the time of their death when they must go out of the world, they will:
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for what hope hath the hypocrite when God shall take away his life? though he haue heaped vp riches as the dust, for what hope hath the hypocrite when God shall take away his life? though he have heaped up riches as the dust,
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yet when God shall vnsheath his soule, and put it violently from his body as a rustie sword out of the scabberd, what good will all his substance doe him then? It was his hope while he liued, that he should still get more wealth:
yet when God shall unsheath his soul, and put it violently from his body as a rusty sword out of the scabbard, what good will all his substance do him then? It was his hope while he lived, that he should still get more wealth:
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but when death sets vpon him, he is past that hope, and for better hopes he hath none,
but when death sets upon him, he is past that hope, and for better hope's he hath none,
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and therefore must needs be full of woe, and full of perplexitie. Then though he call vpon God, he will not answer: Pro. 1. •6. 8. and though he seeke him early, he shall not finde him:
and Therefore must needs be full of woe, and full of perplexity. Then though he call upon God, he will not answer: Pro 1. •6. 8. and though he seek him early, he shall not find him:
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but God will laugh at his destruction, and mocke when his feare commeth. Because God called, and he refused;
but God will laugh At his destruction, and mock when his Fear comes. Because God called, and he refused;
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he stretched out his hand, and he would not regard; therefore when he crieth, the Lord will shut out his prayer.he stretched out his hand, and he would not regard; Therefore when he cries, the Lord will shut out his prayer.
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But set the case they be not in such perplexitie at the time of their death,
But Set the case they be not in such perplexity At the time of their death,
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but that they die securely, and goe suddenly downe to the graue as senslesse blocks,
but that they die securely, and go suddenly down to the graven as senseless blocks,
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or stones, yet must they come before the iudgement seat of Christ, and then they shall be paid home for all.
or stones, yet must they come before the judgement seat of christ, and then they shall be paid home for all.
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Ordinarily they meet with extremitie of anguish while they liue, or when they die:
Ordinarily they meet with extremity of anguish while they live, or when they die:
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but if they doe not, they shall not misse of it when they appeare before the Iudge of heauen and earth, but tribulation and anguish shal be vpon euery soule that hath offended, of what estate and degree soeuer he hath beene.
but if they do not, they shall not miss of it when they appear before the Judge of heaven and earth, but tribulation and anguish shall be upon every soul that hath offended, of what estate and degree soever he hath been.
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Then their distresse and honour shall be such, that when they arise out of their graues, they shall wish to returne thither againe:
Then their distress and honour shall be such, that when they arise out of their graves, they shall wish to return thither again:
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yea they shall desire that the mountaines and rockes might fall vpon them, & couer them from him that sitteth on the throne,
yea they shall desire that the Mountains and Rocks might fallen upon them, & cover them from him that Sitteth on the throne,
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and from the wrath of the Lambe. Then they would thinke no paines nor torment too much so they might perish euerlastingly:and from the wrath of the Lamb. Then they would think no pains nor torment too much so they might perish everlastingly:
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they could rather desire that an huge rocke or great mountaine might crush them in peeces,
they could rather desire that an huge rock or great mountain might crush them in Pieces,
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and that they might perish as beasts, than to appeare before Christ Iesus to receiue that fearefull sentence, Goe ye cursed, &c:
and that they might perish as beasts, than to appear before christ Iesus to receive that fearful sentence, Go you cursed, etc.:
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This is the proper wages of sinne: and of disobedience against the Lord: it castes the committers of it into a wofull Labyrinth of distresses and miseries:
This is the proper wages of sin: and of disobedience against the Lord: it Cast the committers of it into a woeful Labyrinth of Distresses and misery's:
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and good reason is there that it should be so, because otherwise the hatefulnes of it,
and good reason is there that it should be so, Because otherwise the hatefulness of it,
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and the hatred of God against it would not cleerely appeare, & so men would like better of the broad way,
and the hatred of God against it would not clearly appear, & so men would like better of the broad Way,
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than of the narrow, and chuse to be rebells against the Lord, rather than obedient subiects vnto him:
than of the narrow, and choose to be rebels against the Lord, rather than obedient Subjects unto him:
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euen the best would doe this as well as the worst. Which serueth First, for instruction:
even the best would do this as well as the worst. Which serveth First, for instruction:
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that we should beware of all kinds of sinne, and consider what will come of it,
that we should beware of all Kinds of sin, and Consider what will come of it,
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before we presume to rush vpō it:
before we presume to rush upon it:
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let vs looke before we leape, lest afterwards we repent vs when it is too late.
let us look before we leap, lest afterwards we Repent us when it is too late.
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Sinne will make goodly shewes of delight, and preferment, and commoditie that it will bring vnto vs:
Sin will make goodly shows of delight, and preferment, and commodity that it will bring unto us:
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that if we will giue entertainement thereunto, it will neuer be a meanes of any disgrace vnto vs,
that if we will give entertainment thereunto, it will never be a means of any disgrace unto us,
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but will hide it selfe from the view of the world.
but will hide it self from the view of the world.
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But what doth the Lord say of it? Doth not he tell vs that it will breake out,
But what does the Lord say of it? Does not he tell us that it will break out,
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and flie abroad at length? The adulterer would haue his wretched pleasure, but not the iust reproach of his filthinesse.
and fly abroad At length? The adulterer would have his wretched pleasure, but not the just reproach of his filthiness.
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But what saith Iob? Iob. 31.3. Are there not strange punishments for such workers of iniquitie? And though they may hide it from the eyes of men, doth not God behold their waies, and tell all their steps? If Adam and Eue had considered what mischiefe would haue ensued on their eating of the forbidden fruit, they would neuer haue tasted thereof:
But what Says Job? Job 31.3. are there not strange punishments for such workers of iniquity? And though they may hide it from the eyes of men, does not God behold their ways, and tell all their steps? If Adam and Eve had considered what mischief would have ensued on their eating of the forbidden fruit, they would never have tasted thereof:
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but when they would beleeue the serpent rather then God, did not they, and shall not their posteritie for euer smart for it?
but when they would believe the serpent rather then God, did not they, and shall not their posterity for ever smart for it?
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The Prophet Micaiah bid Ahab take heede of his iourney to Ramoth Gilead: yet he would haue his owne minde, let the prophet say what he would:
The Prophet Micaiah bid Ahab take heed of his journey to Ramoth Gilead: yet he would have his own mind, let the Prophet say what he would:
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but when the arrow was shot into his side, then he saw that Micaiahs counsell had beene worth the following:
but when the arrow was shot into his side, then he saw that Micaiah's counsel had been worth the following:
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but then it was too late, and such is the folly and madnesse of most men;
but then it was too late, and such is the folly and madness of most men;
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they must haue their owne wils, and their owne waies, and will neuer hearken to those instructions that are giuen them, either by God,
they must have their own wills, and their own ways, and will never harken to those instructions that Are given them, either by God,
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or by godly men, till miserie haue ouerwhelmed their soules, and they be past recouerie.
or by godly men, till misery have overwhelmed their Souls, and they be passed recovery.
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But let their follie teach vs to be wiser, and let vs take heede of Sathans baites, and of his sugred poyson:
But let their folly teach us to be Wiser, and let us take heed of Satan's baits, and of his sugared poison:
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he will make vs profers (as he did vnto our Sauiour) of maruellous great honour, he will make us proffers (as he did unto our Saviour) of marvelous great honour,
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and pleasure, and gaine that may be gotten by such and such sinfull courses:
and pleasure, and gain that may be got by such and such sinful courses:
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but let vs neuer giue credit vnto him, for he is a lyar from the beginning: but,
but let us never give credit unto him, for he is a liar from the beginning: but,
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Secondly, if we haue harkned too far vnto him already, and haue fallen by our iniquitie, let vs withall possible speede get out of that which holds vs in bondage,
Secondly, if we have hearkened too Far unto him already, and have fallen by our iniquity, let us withal possible speed get out of that which holds us in bondage,
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and wrappeth vs in miserie, and chaineth vs in many sorrowes and calamities; let vs get sound repentance for it, and striue for a reformation of it:
and wrappeth us in misery, and chaineth us in many sorrows and calamities; let us get found Repentance for it, and strive for a Reformation of it:
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let not sinne keepe possession in vs, and then iudgements shall not long continue vpon vs He that hath committed any grosse sinne, is as it were a prisoner:
let not sin keep possession in us, and then Judgments shall not long continue upon us He that hath committed any gross sin, is as it were a prisoner:
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according to that of Salomon, Prou. 5.22. His owne wickednesse shall take the wicked himselfe, and he shall be holden with the cords of his owne sinne.
according to that of Solomon, Prou. 5.22. His own wickedness shall take the wicked himself, and he shall be held with the cords of his own sin.
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There is a iudiciall proceeding against him: sinne commeth as an officer, and chargeth the partie to stand:
There is a judicial proceeding against him: sin comes as an officer, and charges the party to stand:
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then it apprehendeth him, and bindeth him hand and foot as a malefactor: (it spareth not the mightiest Monarch in the world, that is found guiltie before the Lord) after there is a proceeding vnto arraignment and execution,
then it apprehendeth him, and binds him hand and foot as a Malefactor: (it spares not the Mightiest Monarch in the world, that is found guilty before the Lord) After there is a proceeding unto arraignment and execution,
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if there be not meanes vsed to stay the same: therefore let vs get off the fetters of iniquitie as soone as we can:
if there be not means used to stay the same: Therefore let us get off the fetters of iniquity as soon as we can:
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and if we find terrors vpon our hearts for our couetousnesse and crueltie, for our pride and insolencie,
and if we find terrors upon our hearts for our covetousness and cruelty, for our pride and insolency,
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for our filthinesse and impuritie, &c: let vs labour with God for the obtaining of a pardon:
for our filthiness and impurity, etc.: let us labour with God for the obtaining of a pardon:
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3014
and then though we be plagued for our foolishnesse, and brought very lowe, yet crying vnto the Lord, he will deliuer vs out of our distresse:
and then though we be plagued for our foolishness, and brought very low, yet crying unto the Lord, he will deliver us out of our distress:
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3015
yea he will bring vs out of darknesse, and out of the shadow of death, and breake our hands asunder. yea he will bring us out of darkness, and out of the shadow of death, and break our hands asunder.
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3016
Heere is also matter of comfort to them that proceed in the waies of the Lord with a good conscience, whose workes doe testifie for them that they are vpright and sincere,
Here is also matter of Comfort to them that proceed in the ways of the Lord with a good conscience, whose works do testify for them that they Are upright and sincere,
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3017
and that though they be clogged with many infirmities, yet they giue entertainment to no sinne at all:
and that though they be clogged with many infirmities, yet they give entertainment to no sin At all:
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3018
though they haue many troubles and slanders raised against them, and many temptations, wants and necessities lying vpon them,
though they have many Troubles and slanders raised against them, and many temptations, Wants and necessities lying upon them,
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3019
yet let them be of good cheere:
yet let them be of good cheer:
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477
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3020
for albeit they be afflicted on euery side, yet shall they not be in distresse, they are not straitned, but haue elbow roome enough,
for albeit they be afflicted on every side, yet shall they not be in distress, they Are not straitened, but have elbow room enough,
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477
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3021
and doe enioy the best freedome and libertie.
and do enjoy the best freedom and liberty.
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3022
For they may come into Gods priuie chamber (as it were) and into his presence when they will:
For they may come into God's privy chamber (as it were) and into his presence when they will:
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3023
they are not straitned in their soules, but haue libertie to powre out their hearts before their heauenly father, who knoweth and pittieth their distressed estate,
they Are not straitened in their Souls, but have liberty to pour out their hearts before their heavenly father, who Knoweth and Pitieth their distressed estate,
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477
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3024
and will worke out their freedome and comfort in due time: and in the meane while his hand shall defend and vphold them:
and will work out their freedom and Comfort in due time: and in the mean while his hand shall defend and uphold them:
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477
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3025
his spirit shall comfort and strengthen them:
his Spirit shall Comfort and strengthen them:
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3026
his word shall reuiue and refresh them, and (in a word) his grace shalbe euery way sufficient for them,
his word shall revive and refresh them, and (in a word) his grace shall every Way sufficient for them,
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3027
so that such as are not chained and fettered with their owne iniquities, and raigning sinnes, are of all other the best freemen,
so that such as Are not chained and fettered with their own iniquities, and reigning Sins, Are of all other the best freemen,
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477
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3028
and the most happie and blessed people: they walke at libertie, & they keepe the precepts.
and the most happy and blessed people: they walk At liberty, & they keep the Precepts.
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3029
Let vs fall now into the hand of the Lord ] That is, Let God proceed with the pestilence according to his pleasure:Let us fallen now into the hand of the Lord ] That is, Let God proceed with the pestilence according to his pleasure:
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3030
which is called Gods sword and Gods hand, because this pestilēce proceeded immediately from him, without any second causes,
which is called God's sword and God's hand, Because this pestilence proceeded immediately from him, without any second Causes,
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3031
whereas many other iudgements doe not so.
whereas many other Judgments do not so.
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3032
In that he maketh choyse to fall into Gods hand, the Doctrine is, that Gods seruants neuer finde so great fauour as with God himselfe.
In that he makes choice to fallen into God's hand, the Doctrine is, that God's Servants never find so great favour as with God himself.
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3033
None can deale so fauourably with Gods children as their heauenly Father. He goeth as farre beyond earthly parents, as God is better then man.
None can deal so favourably with God's children as their heavenly Father. He Goes as Far beyond earthly Parents, as God is better then man.
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3034
They, when they are prouoked, doe oftentimes cease to be mercifull: but God, when he is most incensed, is perfectly fauourable;
They, when they Are provoked, do oftentimes cease to be merciful: but God, when he is most incensed, is perfectly favourable;
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3035
and when he is driuen to chastise his children, he is exceeding moderate. Which is liuely expressed, Hos. 11.8. where the Lord speaketh in this manner:
and when he is driven to chastise his children, he is exceeding moderate. Which is lively expressed, Hos. 11.8. where the Lord speaks in this manner:
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3036
How shall I giue thee vp Ephraim? How shall I deliuer thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? As if he should haue told them, You haue deserued to be vtterly destroied, How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? As if he should have told them, You have deserved to be utterly destroyed,
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3037
as Sodome and Gomorrah, and the Cities neere adioining: but my compassion that I beare towards you will not suffer mee to doe it:
as Sodom and Gomorrah, and the Cities near adjoining: but my compassion that I bear towards you will not suffer me to do it:
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3038
Mine heart is turned within me: my repentings are rowled together. Mine heart is turned within me: my repentings Are rolled together.
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3039
Man repents after hee hath done amisse, but God before, so that hee can neuer doe amisse:
Man repents After he hath done amiss, but God before, so that he can never do amiss:
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and therefore to manifest his infinite goodnes, and care for their preseruation, hee addeth, verse 9. I will not execute the siercenesse of my wrath:
and Therefore to manifest his infinite Goodness, and care for their preservation, he adds, verse 9. I will not execute the siercenesse of my wrath:
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3041
I will not returne to destroy Ephraim; and the reason is added, for I am God, and not man: I will not return to destroy Ephraim; and the reason is added, for I am God, and not man:
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and therefore though a man (if hee were so prouoked,) would haue done his best vtterly to haue spoiled them,
and Therefore though a man (if he were so provoked,) would have done his best utterly to have spoiled them,
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3043
yet the Lord would not enter into their Citie, viz. for that end, but deale gratiously with them, notwithstanding all their offences.
yet the Lord would not enter into their city, viz. for that end, but deal graciously with them, notwithstanding all their offences.
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3044
Moreouer, earthly parents, when they set vpon correction with best staiednesse, doe want knowledge and discretion,
Moreover, earthly Parents, when they Set upon correction with best staidness, do want knowledge and discretion,
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3045
and therefore giue their children too little or too much:
and Therefore give their children too little or too much:
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3046
but the Lord is of such infinite wisedome, that hee euer proportioneth his chastisements to the neede of the partie, but the Lord is of such infinite Wisdom, that he ever proportioneth his chastisements to the need of the party,
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and the nature of the fault. Againe, earthly parents, when they haue layde on stripes, cannot take them off againe:
and the nature of the fault. Again, earthly Parents, when they have laid on stripes, cannot take them off again:
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3048
when they see their children weeping, and grieuing, and humbling themselues in good earnest for their offences, they wish (but all in vaine) that their paine were ouer, & the smart remooued:
when they see their children weeping, and grieving, and humbling themselves in good earnest for their offences, they wish (but all in vain) that their pain were over, & the smart removed:
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but as the Lord woundeth, so can he heale; as hee cast Iob downe, so could he raise him vp againe:
but as the Lord wounds, so can he heal; as he cast Job down, so could he raise him up again:
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and whatsoeuer our distresses be, if wee can humble our selues, and crie vnto the Lord, hee is able and readie to relieue and to deliuer vs. In which regard, wee should be most willing,
and whatsoever our Distresses be, if we can humble our selves, and cry unto the Lord, he is able and ready to relieve and to deliver us In which regard, we should be most willing,
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if we must needs be corrected, to yeeld vp our selues into his hands.
if we must needs be corrected, to yield up our selves into his hands.
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For there is no comparison betwixt the compassions of men, which are finite, and of Gods, who is infinite.
For there is no comparison betwixt the compassions of men, which Are finite, and of God's, who is infinite.
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Which may serue to discouer vnto vs their folly that are so farre from submitting themselues to Gods chastisements, that they cannot endure his rebukes.
Which may serve to discover unto us their folly that Are so Far from submitting themselves to God's chastisements, that they cannot endure his rebukes.
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Let any man of God admonish them, and they are readie to flie in his face.
Let any man of God admonish them, and they Are ready to fly in his face.
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3055
What hath he to doe with me? (say they) let him meddle with his owne matters.
What hath he to do with me? (say they) let him meddle with his own matters.
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3056
I will not take it at his hands:
I will not take it At his hands:
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with many bitter speeches of that kinde, which argue in them great distemper and vexation of minde.
with many bitter Speeches of that kind, which argue in them great distemper and vexation of mind.
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And let a man tell them in neuer so great loue, that if they doe not amend, their sinnes will abroad to their disgrace:
And let a man tell them in never so great love, that if they do not amend, their Sins will abroad to their disgrace:
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their friends will grieue at them, their aduersaries will reproach them, and all cry shame vpon them;
their Friends will grieve At them, their Adversaries will reproach them, and all cry shame upon them;
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yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be thought or spoken against them,
yet they will be no whit pacified, but rather enraged against the admonisher, not caring what be Thought or spoken against them,
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so Christians may not reprooue them.
so Christians may not reprove them.
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3062
Hence is it that men are so loath to be vnder any Christian gouernment, where they must be instructed how to doe well,
Hence is it that men Are so loath to be under any Christian government, where they must be instructed how to do well,
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and rebuked if they doe not well: they will none of it:
and rebuked if they do not well: they will none of it:
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to liue in such a family or congregation where they shall be catechized, and restrained from the breach of the Sabbath,
to live in such a family or congregation where they shall be Catechized, and restrained from the breach of the Sabbath,
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3065
and other leaud courses, they will neuer endure it; but will chuse rather to be vnder the gouernment of Antichrist, and of Sathan himselfe, then of Christ Iesus:
and other lewd courses, they will never endure it; but will choose rather to be under the government of Antichrist, and of Sathan himself, then of christ Iesus:
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Let their maisters be Papists, cruell oppressors, as sauage tyrants as Pharaoh was, they will rather dwell with them,
Let their masters be Papists, cruel Oppressors's, as savage Tyrants as Pharaoh was, they will rather dwell with them,
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then with godly and religious gouernours, that would vse them most kindly, and reward them most liberally for their seruice.
then with godly and religious Governors, that would use them most kindly, and reward them most liberally for their service.
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Such were the Israelites. Moses (as the Lord testifieth of him) was the meekest man vpon the earth,
Such were the Israelites. Moses (as the Lord Testifieth of him) was the Meekest man upon the earth,
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and withall a most wise and couragious Ruler:
and withal a most wise and courageous Ruler:
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3070
yet would they rather haue beene euery day vnder the whip in Egypt, then vnder Gods gracious gouernment which was executed by Moses. And as these are heere to be condemned of great want of wisedome, that will not submit themselues to be admonished and ordered by the Lord;
yet would they rather have been every day under the whip in Egypt, then under God's gracious government which was executed by Moses. And as these Are Here to be condemned of great want of Wisdom, that will not submit themselves to be admonished and ordered by the Lord;
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so are they also which are vnwilling to come vnder Gods correcting hand, which is indeed of al other most desireable.
so Are they also which Are unwilling to come under God's correcting hand, which is indeed of all other most desirable.
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And because the present occasion requireth it, it will not be amisse to shew that the pestilence, wherewith the Lord hath now visited this Nation, is a fauourable and gentle correction,
And Because the present occasion requires it, it will not be amiss to show that the pestilence, wherewith the Lord hath now visited this nation, is a favourable and gentle correction,
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and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawne out against vs: and that for these reasons:
and that this sword of the Lord is nothing so terrible as the sword of man would be if he should cause that to be drawn out against us: and that for these Reasons:
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First, because heerein we may more immediately and cleerely behold Gods hand, which is a meanes to draw vs to more speedy and earnest humiliation:
First, Because herein we may more immediately and clearly behold God's hand, which is a means to draw us to more speedy and earnest humiliation:
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whereas if we were pursued by the sword of men, we should be more distracted, sometimes with feares of and greefe, for the enemies violence;
whereas if we were pursued by the sword of men, we should be more distracted, sometime with fears of and grief, for the enemies violence;
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sometimes with hopes either of mercy-from them, or of aid from others:
sometime with hope's either of mercy-from them, or of aid from Others:
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all which do either vtterly withdraw vs from, or much hinder vs in the worke of humiliation.
all which do either utterly withdraw us from, or much hinder us in the work of humiliation.
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Secondly, in the time of the pestilence the aduersaries of Religion haue not such matter of insultation,
Secondly, in the time of the pestilence the Adversaries of Religion have not such matter of insultation,
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as when warres are hote in the Land: for then they would triumph in this or the like manner:
as when wars Are hight in the Land: for then they would triumph in this or the like manner:
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Now these forward men shall pay for it: downe they shall all the sorte of them:
Now these forward men shall pay for it: down they shall all the sort of them:
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they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence:
they were wont to brag that God would be their buckler and their shield; their refuge, and their strong tower of defence:
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but what will become of them now? thus would they insult ouer Gods chosen, in the time of warre:
but what will become of them now? thus would they insult over God's chosen, in the time of war:
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but in the time of this sicknes, they themselues are exceedingly afraid, & euen at their wits ende, (knowing that hell and destruction gape for them, whensoeuer death taketh hold of them:) whereas Christians are quiet,
but in the time of this sickness, they themselves Are exceedingly afraid, & even At their wits end, (knowing that hell and destruction gape for them, whensoever death Takes hold of them:) whereas Christians Are quiet,
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and full of peace & ioy in the holy Ghost, knowing that if they die, they shall go from earth to heauen, from a place of miserie, to a palace of glorie.
and full of peace & joy in the holy Ghost, knowing that if they die, they shall go from earth to heaven, from a place of misery, to a palace of glory.
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Thirdly, this is a maruellous great mercie, that there doth still remaine the face of a Church, that the Gospell is preached, the Sacraments administred,
Thirdly, this is a marvelous great mercy, that there does still remain the face of a Church, that the Gospel is preached, the Sacraments administered,
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& the profession of the truth openly maintained:
& the profession of the truth openly maintained:
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whereas if there were a forraine inuasion, or a ciuill mutinie & insurrection, the vsuall course of the minsterie,
whereas if there were a foreign invasion, or a civil mutiny & insurrection, the usual course of the Ministry,
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and of the exercises of religion, would be stopped, which now is not onely tollerated, but commanded.
and of the exercises of Religion, would be stopped, which now is not only tolerated, but commanded.
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Besides, now there is a continuance of the state of the common-wealth whereas when the sword rageth in a land, the face of the honourable is not respected, the Magistrates authoritie is reckoned a matter of nothing,
Beside, now there is a Continuance of the state of the commonwealth whereas when the sword rages in a land, the face of the honourable is not respected, the Magistrates Authority is reckoned a matter of nothing,
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and all lawes must giue place to the wills of violent men.
and all laws must give place to the wills of violent men.
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Againe, in the times of warre, there is an vtter subuersion of all meanes of maintenance and comfort:
Again, in the times of war, there is an utter subversion of all means of maintenance and Comfort:
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we cannot enioy our possessions, nor dwell in our houses, nor reape the fruits of our labours, which now (through Gods mercie) is farre otherwise.
we cannot enjoy our possessions, nor dwell in our houses, nor reap the fruits of our labours, which now (through God's mercy) is Far otherwise.
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And as for our estate, so euen for our liues and for our soules, the case is better with vs in the time of pestilence then in the time of warres:
And as for our estate, so even for our lives and for our Souls, the case is better with us in the time of pestilence then in the time of wars:
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for then all our families, wiues, children, seruants, and all may bee barbarously slaine, or worse vsed before our eyes, or we before theirs:
for then all our families, wives, children, Servants, and all may be barbarously slain, or Worse used before our eyes, or we before theirs:
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and if not so, yet they must be left to Idolaters, and in danger to be vassalls of sinne and Sathan:
and if not so, yet they must be left to Idolaters, and in danger to be vassals of sin and Sathan:
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but now if death come, it is nothing so lamentable: if life bee graunted, it is nothing so dangerous:
but now if death come, it is nothing so lamentable: if life be granted, it is nothing so dangerous:
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for though we be taken away, yet our friends shall remaine with the Saints & seruants of God;
for though we be taken away, yet our Friends shall remain with the Saints & Servants of God;
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and they that haue bene our Christian friēds, will be theirs, at least there is very great hope of their happinesse, both here,
and they that have be our Christian Friends, will be theirs, At least there is very great hope of their happiness, both Here,
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and hereafter, in regard of that liberty of the Gospell which through Gods goodnes is still maintained.
and hereafter, in regard of that liberty of the Gospel which through God's Goodness is still maintained.
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And therefore great cause haue wee to magnifie the name of God, that when our late gracious Queene was taken away,
And Therefore great cause have we to magnify the name of God, that when our late gracious Queen was taken away,
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& the Land must needs bee exercised with some heauie stroke or other, that hee then miraculouslie deliuered vs from the violence of the sword of man,
& the Land must needs be exercised with Some heavy stroke or other, that he then miraculously Delivered us from the violence of the sword of man,
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and smote our Nation with his owne sword.
and smote our nation with his own sword.
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Now when this is said to bee a fauourable stroke, we must vnderstand that it is so only vnto Gods children, not to the wicked:
Now when this is said to be a favourable stroke, we must understand that it is so only unto God's children, not to the wicked:
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concerning whose departure out of this world, it is saide, that Hell followeth death. If they bee not reconciled vnto God,
Concerning whose departure out of this world, it is said, that Hell follows death. If they be not reconciled unto God,
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but liue and die in their sinnes, their case is fearefull.
but live and die in their Sins, their case is fearful.
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And therefore is it a iust hand of God vpon impenitent sinners, that they should bee horriblie afraid of that sicknes.
And Therefore is it a just hand of God upon impenitent Sinners, that they should be horribly afraid of that sickness.
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No sinne, nor Sathan himselfe, is so much feared of them as the pestilence, nay nor Gods wrath it selfe:
No sin, nor Sathan himself, is so much feared of them as the pestilence, nay nor God's wrath it self:
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and therefore they care not what foule sinne they commit, whereby they are sure to incurre the Lords displeasure,
and Therefore they care not what foul sin they commit, whereby they Are sure to incur the lords displeasure,
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so their bodies may escape this plague of God. But suppose they doe escape it, if they be as full of impiety, and iniustice,
so their bodies may escape this plague of God. But suppose they do escape it, if they be as full of impiety, and injustice,
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and impurity, as they were wont to be, the Lord hath seuen times greater plagues behinde, and his reuenging hand will be stretched out against them still.
and impurity, as they were wont to be, the Lord hath seuen times greater plagues behind, and his revenging hand will be stretched out against them still.
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Therefore let them labour to make a good vse of this, to humble themselues, and turne from their euill wayes:
Therefore let them labour to make a good use of this, to humble themselves, and turn from their evil ways:
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otherwise assuredly some greater punishment will light on their soules, or bodies, or both.
otherwise assuredly Some greater punishment will Light on their Souls, or bodies, or both.
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Verse 15. So the Lord sent a pestilence in Israel, &c. and there died of the people, from Dan to Beer-sheba, seuenty thousand men.
Verse 15. So the Lord sent a pestilence in Israel, etc. and there died of the people, from Dan to Beer-sheba, seuenty thousand men.
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] Yee heard the cause of this before;] Ye herd the cause of this before;
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to wit, because Dauid, partly through pride, and partly through vaine confidence, had numbred the people:
to wit, Because David, partly through pride, and partly through vain confidence, had numbered the people:
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whence this point may be gathered, that God maketh his iudgements sutable to our sinnes. Dauid was lifted vp, because hee had so many strong and valient men:
whence this point may be gathered, that God makes his Judgments suitable to our Sins. David was lifted up, Because he had so many strong and valiant men:
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therefore doth God lessen the number of them. So ( Ioel, 1.5.) it is said, Weepe & howle ye drinkers of wine,
Therefore does God lessen the number of them. So (Joel, 1.5.) it is said, Weep & howl you drinkers of wine,
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for the new wine shalbe pulled from your mouth. for the new wine shall pulled from your Mouth.
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This was a most iust correction, that they should be punished with scarcitie of drinke, seeing they had before time so wretchedly abused the same.
This was a most just correction, that they should be punished with scarcity of drink, seeing they had before time so wretchedly abused the same.
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In like sort doth the Lord meete with proud men, turning their glory into shame, as wee may obserue in Tyrus. Isa. 23.8.
In like sort does the Lord meet with proud men, turning their glory into shame, as we may observe in Tyre. Isaiah 23.8.
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where the question is made, Who hath decreed this against Tyrus (that crowneth men,) whose Merchants are Princes? whose Chapmen are the Nobles of the world? And the answere is made, vers. 9. The Lord of Hosts hath decreed this, to staine the pride of all glorie,
where the question is made, Who hath decreed this against Tyre (that Crowneth men,) whose Merchant's Are Princes? whose Chapmen Are the Nobles of the world? And the answer is made, vers. 9. The Lord of Hosts hath decreed this, to stain the pride of all glory,
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and to bring to contempt all them that be glorious in the earth. and to bring to contempt all them that be glorious in the earth.
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So for couetous men, they are many times brought to beggarie, according to that of the wise man, Hee that maketh hast to be rich, Prou. shall surely come to pouertie.
So for covetous men, they Are many times brought to beggary, according to that of the wise man, He that makes haste to be rich, Prou. shall surely come to poverty.
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Albeit they vse wonderfull diligence, and be exceeding painfull, and haue an excellent capacitie, and a deepe reach for worldly things,
Albeit they use wonderful diligence, and be exceeding painful, and have an excellent capacity, and a deep reach for worldly things,
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& seeme to want nothing that may make them prosper, yet because God is displeased with them, he brings them downe, both stripping them of their wealth, which they most affected;
& seem to want nothing that may make them prosper, yet Because God is displeased with them, he brings them down, both stripping them of their wealth, which they most affected;
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and plaguing them with pouertie, which they most detested.
and plaguing them with poverty, which they most detested.
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And a cause heereof is, that he giueth men thereby to vnderstand, that he taketh knowledge of their waies, to the end they should take knowledge of his iudgements,
And a cause hereof is, that he gives men thereby to understand, that he Takes knowledge of their ways, to the end they should take knowledge of his Judgments,
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when they see them directed so iust against their faults, and affections.
when they see them directed so just against their Faults, and affections.
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And by this meanes as reprobates are left without excuse, the elect are much furthered to repentance,
And by this means as Reprobates Are left without excuse, the elect Are much furthered to Repentance,
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when their corrupt wils, their vnlawfull desires, and sinfull delights are crossed: when they behold Gods visible hand, and righteous hand:
when their corrupt wills, their unlawful Desires, and sinful delights Are crossed: when they behold God's visible hand, and righteous hand:
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when he sheweth them the nature and qualitie of their offences, by the manner and proceeding of his corrections:
when he shows them the nature and quality of their offences, by the manner and proceeding of his corrections:
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& that was the true cause why the Lord laid this stroake on Dauid at this time, rather than any other, viz:
& that was the true cause why the Lord laid this stroke on David At this time, rather than any other, videlicet:
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that he might more speedily and euidently see his fault, and more soundly and heartily repent for the same.
that he might more speedily and evidently see his fault, and more soundly and heartily Repent for the same.
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Which maketh for our instruction, if wee would haue comfort in any thing that we possesse, let vs vse it well:
Which makes for our instruction, if we would have Comfort in any thing that we possess, let us use it well:
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neither let our hearts deceiue vs;
neither let our hearts deceive us;
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whether it be honour, or goods, or children, if we dote vpon them, and make Gods of them, we are likely to be depriued of them:
whither it be honour, or goods, or children, if we dote upon them, and make God's of them, we Are likely to be deprived of them:
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the Lord can take from vs our power, Ezek. 24.35.
the Lord can take from us our power, Ezekiel 24.35.
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the ioy of our honour, the pleasure of our eyes, and the desire of our hearts,
the joy of our honour, the pleasure of our eyes, and the desire of our hearts,
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euen our sonnes, and our daughters. When men loue to be commanders, God can take their authoritie from them:even our Sons, and our daughters. When men love to be commanders, God can take their Authority from them:
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if they stand vpon their honour and reputation, he can soone make it wither and vanish:
if they stand upon their honour and reputation, he can soon make it wither and vanish:
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if the delights of their eyes doe content them, he can quickly remoue those from them:
if the delights of their eyes do content them, he can quickly remove those from them:
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finally, if they set their affections immederately vpon their children, and lift vp their soules vnto them, (as the words are in the originall) that is, make them the desire of their hearts, God can suddenly bereaue them of their children,
finally, if they Set their affections immederately upon their children, and lift up their Souls unto them, (as the words Are in the original) that is, make them the desire of their hearts, God can suddenly bereave them of their children,
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or so bring it to passe, that they shall haue little comfort in them.
or so bring it to pass, that they shall have little Comfort in them.
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Would we then haue our houses and our children free from Gods strokes, and in particular from the pestilence (as that many pretend that they are more carefull for their children,
Would we then have our houses and our children free from God's Strokes, and in particular from the pestilence (as that many pretend that they Are more careful for their children,
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then for themselues;) then let vs neuer commit any sinne to set them vp, for that is the next way to depriue vs of them:
then for themselves;) then let us never commit any sin to Set them up, for that is the next Way to deprive us of them:
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when we carry more affection to them then to the Lord himselfe, we endanger our selues and them both.
when we carry more affection to them then to the Lord himself, we endanger our selves and them both.
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The Lords will is, that you should in the first place serue him, and so doing, you shall make your children, not Lords but kings, not of an earthly, but of an heauenly kingdome.
The lords will is, that you should in the First place serve him, and so doing, you shall make your children, not lords but Kings, not of an earthly, but of an heavenly Kingdom.
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The next thing heere briefly to be considered is [ the space ] in which these seuentie thousand men died, namely in three daies: Doctrine, that
The next thing Here briefly to be considered is [ the Molle ] in which these seuentie thousand men died, namely in three days: Doctrine, that
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When God sets in with his iudgements they shall be farre dispersed in a short time.
When God sets in with his Judgments they shall be Far dispersed in a short time.
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He can cause his plagues to flie fast, and make great speed. He can cause his plagues to fly fast, and make great speed.
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This is prooued in the Psalme, where speaking of any decree of God, it is said, He send•th forth his commandement vpon earth, Psal. 147.15. and his word runneth very swiftly.
This is proved in the Psalm, where speaking of any Decree of God, it is said, He send•th forth his Commandment upon earth, Psalm 147.15. and his word Runneth very swiftly.
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What God determineth to doe, he can doe it out of hand, when it standeth with his good pleasure.
What God determineth to do, he can do it out of hand, when it Stands with his good pleasure.
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So we see how he could cause one Angell to goe thorow the whole land of Aegypt in one night, So we see how he could cause one Angel to go thorough the Whole land of Egypt in one night,
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and to slay the first borne in euery house:
and to slay the First born in every house:
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and in this regard Gods curse is compared to a flying booke, to note the swiftnesse of it, that it commeth as it were with two wings: and in this regard God's curse is compared to a flying book, to note the swiftness of it, that it comes as it were with two wings:
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but withall it is likened to a talent of lead, that sticketh fast where it sals:
but withal it is likened to a talon of led, that sticketh fast where it sals:
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it maketh speed vnto the place that God appointeth, and tarrieth there where once it lighteth.
it makes speed unto the place that God appoints, and tarrieth there where once it lights.
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Furthermore we see, how quickly Gods curse was scattered ouer the whole earth, when our first parents had sinned:
Furthermore we see, how quickly God's curse was scattered over the Whole earth, when our First Parents had sinned:
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the deformitie came not vpon the creatures by degrees, but it ouertooke them presently and out of hand.
the deformity Come not upon the creatures by Degrees, but it overtook them presently and out of hand.
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And so at the last day Christ shall come in the twinckling of an eye,
And so At the last day christ shall come in the twinkling of an eye,
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as to call the godly forth with vnto glory, so to draw the wicked immediately before Gods iudgement seate, to receiue present and euerlasting punishment and torment.
as to call the godly forth with unto glory, so to draw the wicked immediately before God's judgement seat, to receive present and everlasting punishment and torment.
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And the reason of this is, because God at all times is in all places,
And the reason of this is, Because God At all times is in all places,
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and of equall power in euery place, and therefore what should hinder him from doing that euery where in the same moment,
and of equal power in every place, and Therefore what should hinder him from doing that every where in the same moment,
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if it stand with his iustice and will, which he doth any where? The great deluge in the time of Noe, couered not one Nation one yeare,
if it stand with his Justice and will, which he does any where? The great deluge in the time of No, covered not one nation one year,
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and an other the next, and a long time after the rest which were farre separated asunder,
and an other the next, and a long time After the rest which were Far separated asunder,
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but he in his wrath was present in euery country, and so were they all ouerwhelmed in few daies:
but he in his wrath was present in every country, and so were they all overwhelmed in few days:
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and who knoweth whether it seized not vpon each of them in one day? which maketh,
and who Knoweth whither it seized not upon each of them in one day? which makes,
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For reproofe of them that thinke, if they escape one place of infection, they are safe enough.
For reproof of them that think, if they escape one place of infection, they Are safe enough.
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But cannot God or his Angell reach them wheresoeuer they be? Though no infected person come neere them, cannot the Lords hand finde them out? Yes certainely, let them climbe vp vnto heauen, or goe downe into hell,
But cannot God or his Angel reach them wheresoever they be? Though not infected person come near them, cannot the lords hand find them out? Yes Certainly, let them climb up unto heaven, or go down into hell,
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or hide themselues at the center of the earth, Gods eye is still vpon them, and his hand neere vnto them:
or hide themselves At the centre of the earth, God's eye is still upon them, and his hand near unto them:
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so that they can goe safe no where without Gods fauour.
so that they can go safe no where without God's favour.
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If the pestilence were onely in India, we should as easily be infected in England, if God had a quarrell against vs,
If the pestilence were only in India, we should as Easily be infected in England, if God had a quarrel against us,
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and a purpose to plague vs that way, as if we were in the midst of ye infected persons.
and a purpose to plague us that Way, as if we were in the midst of the infected Persons.
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Who would haue thought that Gehazi should haue beene smitten with the leprosie when his maister and he were together? The like may be said of Miriam when Aaron was with her.
Who would have Thought that Gehazi should have been smitten with the leprosy when his master and he were together? The like may be said of Miriam when Aaron was with her.
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Nay who would haue thought that King Vzziah should haue beene plagued with that stroke in such an holy place as the Temple was, where God would haue no vncleane thing to enter? Yet when he presumptuously vsurped the high Priests office, he was not spared, no not in the Sanctuarie.
Nay who would have Thought that King Uzziah should have been plagued with that stroke in such an holy place as the Temple was, where God would have no unclean thing to enter? Yet when he presumptuously usurped the high Priests office, he was not spared, no not in the Sanctuary.
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So that this may be surely concluded, that no place can shelter a man from miserie,
So that this may be surely concluded, that no place can shelter a man from misery,
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if sinne be harboured and entertained in his heart. Verse 16. It is sufficient: hold thy hand. ] Doctrine, that
if sin be Harboured and entertained in his heart. Verse 16. It is sufficient: hold thy hand. ] Doctrine, that
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As God appointeth iudgements to be inflicted on his people, so he himselfe will see execution done.
As God appoints Judgments to be inflicted on his people, so he himself will see execution done.
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He stands by in this place, and directeth the Angell how farre to proceed, and where to make an end.
He Stands by in this place, and directeth the Angel how Far to proceed, and where to make an end.
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God would haue Iacob humbled, and therefore he sent him to his vncle Laban: but withall he assureth him of good successe,
God would have Iacob humbled, and Therefore he sent him to his uncle Laban: but withal he assureth him of good success,
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and for that purpose sheweth him a ladder, whereupon the Angels of God went vp and downe, to signifie, that they should guide him foorth,
and for that purpose shows him a ladder, whereupon the Angels of God went up and down, to signify, that they should guide him forth,
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and bring him backe in safetie:
and bring him back in safety:
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but (for the present purpose) withall the Lord promiseth, that he would be with him, and keepe him. So Psal. 34.15. it is set downe as a great consolation vnto the Saints, that the eyes of the Lord are vpon therighteous.
but (for the present purpose) withal the Lord promises, that he would be with him, and keep him. So Psalm 34.15. it is Set down as a great consolation unto the Saints, that the eyes of the Lord Are upon therighteous.
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Instruction, that we should labour not onely to be in Ierusalem, but to be of it:
Instruction, that we should labour not only to be in Ierusalem, but to be of it:
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and then when Gods iudgements are abroad, we shall be in no danger. God will command his faithfull Angels to doe vs no hurt;
and then when God's Judgments Are abroad, we shall be in no danger. God will command his faithful Angels to do us no hurt;
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wherein if they should refuse to obey, they must needs become diuels, and reprobate spirits, which is impossible.
wherein if they should refuse to obey, they must needs become Devils, and Reprobate spirits, which is impossible.
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Let vs labour therefore to be of the number of those that mourne for the abominations of Ierusalem, that so we may be saued when others are destroyed.
Let us labour Therefore to be of the number of those that mourn for the abominations of Ierusalem, that so we may be saved when Others Are destroyed.
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Let vs grieue for the impietie, and blasphemie, and crueltie, and impuritie that is in our Land:
Let us grieve for the impiety, and blasphemy, and cruelty, and impurity that is in our Land:
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so shall we haue a testimonie vnto our hearts, that we are Ierusalem: but as for those that are Babels, Egyps, Sodomes, whose houses are full of voluptuousnesse, pride, gluttony, drunkennesse, worldlinesse,
so shall we have a testimony unto our hearts, that we Are Ierusalem: but as for those that Are Babels, Egypt, Sodom's, whose houses Are full of voluptuousness, pride, gluttony, Drunkenness, worldliness,
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and the like, the Lord is likely to command his Angell to smite at them with a ful stroke:
and the like, the Lord is likely to command his Angel to smite At them with a full stroke:
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for where should his sword light, but vpon his enemies?
for where should his sword Light, but upon his enemies?
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Verse 17. And Dauid spake vnto the Lord, and said, Behold, I haue sinned ] Whereas indeed the people had prouoked the Lord most,
Verse 17. And David spoke unto the Lord, and said, Behold, I have sinned ] Whereas indeed the people had provoked the Lord most,
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yet Dauid thought himselfe most guiltie, and therefore he would haue Gods hand to haue beene on him, and not on the people.
yet David Thought himself most guilty, and Therefore he would have God's hand to have been on him, and not on the people.
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A good man will lay a greater burden on himselfe then on an other, and passe sentence against himselfe, rather then against another.
A good man will lay a greater burden on himself then on an other, and pass sentence against himself, rather then against Another.
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So doth Paul. Christ came into the world to saue sinners, (saith he) of whom I am chiefe.
So does Paul. christ Come into the world to save Sinners, (Says he) of whom I am chief.
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And as for matter of guilt, so also for matter of punishment.
And as for matter of guilt, so also for matter of punishment.
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We see in Moses, that because the people were many, and he was but one, he intreated God that he might be wiped out of his booke, rather then all his people should be destroyed.
We see in Moses, that Because the people were many, and he was but one, he entreated God that he might be wiped out of his book, rather then all his people should be destroyed.
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But especially this point is verified in our Sauiour, who, when mankind was vtterly insufficient, either to put in sureties, or to discharge their debt, did humble himselfe, to take on him the state of a seruant,
But especially this point is verified in our Saviour, who, when mankind was utterly insufficient, either to put in sureties, or to discharge their debt, did humble himself, to take on him the state of a servant,
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and abased himselfe, that he might bring vs vnto glory;
and abased himself, that he might bring us unto glory;
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and endured a shamefull, and painefull, and cursed death, that he might bring vs vnto eternall life.
and endured a shameful, and painful, and cursed death, that he might bring us unto Eternal life.
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And this commeth to passe, first, because good men are endued with that amiable grace of brotherly loue, which causeth them not so much to seeke their owne ease, as the benefit of others,
And this comes to pass, First, Because good men Are endued with that amiable grace of brotherly love, which Causes them not so much to seek their own ease, as the benefit of Others,
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but to lay the more vpon themselues, that others may be the ratherspared.
but to lay the more upon themselves, that Others may be the ratherspared.
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Secondly, they are adorned with that admirable vertue of Christian humilitie, which directeth their eyes to other mens graces, and their owne corruptions:
Secondly, they Are adorned with that admirable virtue of Christian humility, which directeth their eyes to other men's graces, and their own corruptions:
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they hope the best of that which is in their brethren, and finde out the worst of that which is in themselues.
they hope the best of that which is in their brothers, and find out the worst of that which is in themselves.
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This serueth, first, for reproofe of those that are readie to shift off all from themselues,
This serveth, First, for reproof of those that Are ready to shift off all from themselves,
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and though they be wholy, or most in fault, yet will lay the blame altogether on others.
and though they be wholly, or most in fault, yet will lay the blame altogether on Others.
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Heere also are those hypocrites to be reprehended, that will lay heauie burdens, and require strict obedience of others, especially of Ministers,
Here also Are those Hypocrites to be reprehended, that will lay heavy burdens, and require strict Obedience of Others, especially of Ministers,
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and yet they themselues make no conscience of any sinne, be it neuer so contrarie to the Lawes of God, or of man.
and yet they themselves make no conscience of any sin, be it never so contrary to the Laws of God, or of man.
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Others there are also, that may iustly come vnder this reproofe, that care not who want, so they haue plentie;
Others there Are also, that may justly come under this reproof, that care not who want, so they have plenty;
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nor who hunger, so they haue sufficient; nor who sinke, so they swimme; though it be by thrusting others vnderwater.
nor who hunger, so they have sufficient; nor who sink, so they swim; though it be by thrusting Others underwater.
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Secondly, this is for consolation to them that can goe from their owne commoditie, and ease,
Secondly, this is for consolation to them that can go from their own commodity, and ease,
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& credit, so God may haue glory, and his people good:
& credit, so God may have glory, and his people good:
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they are of the same spirit that Moses, and Dauid, and Paul were, and therefore their reward in heauen,
they Are of the same Spirit that Moses, and David, and Paul were, and Therefore their reward in heaven,
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and their praise on earth, shall be sutable. Mercifull men lose nothing:
and their praise on earth, shall be suitable. Merciful men loose nothing:
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if Nehemiah had gotten together all the money in that country, and had attained to be King of Persia, he could not haue procured himselfe so much true honour,
if Nehemiah had got together all the money in that country, and had attained to be King of Persiam, he could not have procured himself so much true honour,
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as he did by not taking all the stipend that he might haue done, being a man of his place,
as he did by not taking all the stipend that he might have done, being a man of his place,
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and by entertaining a great many that were in want at his table, which he needed not to haue done:
and by entertaining a great many that were in want At his table, which he needed not to have done:
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and besides the good and deserued estimation that he got, he could with comfort (and so may all that are like him) intreate the Lord to remember him in goodnesse:
and beside the good and deserved estimation that he god, he could with Comfort (and so may all that Are like him) entreat the Lord to Remember him in Goodness:
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which the Lord neuer failed to do. The end of the second Sermon.
which the Lord never failed to do. The end of the second Sermon.
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The third Sermon. PSALME 12.1.2. Verse 1. Helpe Lord, for there is not a godly man left:
The third Sermon. PSALM 12.1.2. Verse 1. Help Lord, for there is not a godly man left:
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for the faithfull are failed from among the children of men.
for the faithful Are failed from among the children of men.
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2. They speake deceitfully euery one with his neighbour, flattering with their lips, and speake with a double heart.2. They speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart.
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THese words containe in them a prayer of Dauid, when hee himselfe was pursued by Saul, and the Church of God was in great distresse:
THese words contain in them a prayer of David, when he himself was pursued by Saul, and the Church of God was in great distress:
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when his friendes withdrew themselues from him, and fewe continued in that holie profession of Gods name, which formerly they had made.
when his Friends withdrew themselves from him, and few continued in that holy profession of God's name, which formerly they had made.
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Now in this prayer of his, wee may obserue
Now in this prayer of his, we may observe
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1. First a petition, Helpe Lord; Seeing mens helpe failed, and their power was bent against equitie and Iustice, which should haue vpheld & maintained it,
1. First a petition, Help Lord; Seeing men's help failed, and their power was bent against equity and justice, which should have upheld & maintained it,
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therefore hee appeales to an higher power, and intreateth reliefe and succour from the Lord. 2. Secondly, a complaint, and that
Therefore he appeals to an higher power, and intreateth relief and succour from the Lord. 2. Secondly, a complaint, and that
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1. Of the decay of good men, and of goodnes in them;
1. Of the decay of good men, and of Goodness in them;
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There is not a godly man left, &c. ] Whereas superiours should haue ministred refreshing vnto the distressed,There is not a godly man left, etc. ] Whereas superiors should have ministered refreshing unto the distressed,
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or at least inferiours borne a burden with them, they were now taken away, when there was greatest need of them:
or At least inferiors born a burden with them, they were now taken away, when there was greatest need of them:
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not that there were no good men at all (for Gad, and Nathan, and Ionathan, were now in the Church) but in comparison of the aduerse part, they were so fewe, that they did scarce appeare to be any at all.
not that there were no good men At all (for Gad, and Nathan, and Ionathan, were now in the Church) but in comparison of the adverse part, they were so few, that they did scarce appear to be any At all.
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2 Of the deceitfulnes of bad men, They speake deceitfully euery one with his neighbour, &c:
2 Of the deceitfulness of bad men, They speak deceitfully every one with his neighbour, etc.:
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that is, euery one of the contrarie side, was full of craft and cunning, vsing faire words, but intending much mischiefe:
that is, every one of the contrary side, was full of craft and cunning, using fair words, but intending much mischief:
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speaking with a heart and a heart (as the Prophet saith) that is, a heart that made shew of one thing, but meant the quite contrary:
speaking with a heart and a heart (as the Prophet Says) that is, a heart that made show of one thing, but meant the quite contrary:
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seeming to be for Dauid, when in truth they plotted against him.
seeming to be for David, when in truth they plotted against him.
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Helpe Lord ] here we see his refuge, he betaketh himselfe vnto God, when he is forsaken of men. Whence obserue this Doctrine, that, Help Lord ] Here we see his refuge, he betaketh himself unto God, when he is forsaken of men. Whence observe this Doctrine, that,
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Although all humane helpes and earthly friends doe faile Gods people, yet they are not helplesse, nor hopelesse.
Although all humane helps and earthly Friends do fail God's people, yet they Are not helpless, nor hopeless.
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Albeit in regard of mans assistance, they be vtterly destitute, yet the Lord will be euer with them, and alwaies stand for them.
Albeit in regard of men assistance, they be utterly destitute, yet the Lord will be ever with them, and always stand for them.
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Dauids argument here is not this, Lord helpe: for there be many that will ioyne with thee:David argument Here is not this, Lord help: for there be many that will join with thee:
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but this, Lord helpe, for there is none else that will helpe:
but this, Lord help, for there is none Else that will help:
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so that our case is not according to mens affections towards vs, but according to Gods loue vnto vs. This is euident in the prophecy of Micha, where it is shewed, that friends failed:
so that our case is not according to men's affections towards us, but according to God's love unto us This is evident in the prophecy of Micah, where it is showed, that Friends failed:
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neither did they faile one man alone, but the whole Church;
neither did they fail one man alone, but the Whole Church;
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good men were perished out of the earth, and there was none righteous among men, &c: good men were perished out of the earth, and there was none righteous among men, etc.:
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but the best of them was a briar, and the most righteous of them sharper than a throne hedge:
but the best of them was a briar, and the most righteous of them sharper than a throne hedge:
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yet the Church is not quite dismaid, but resolueth to fly vnto the Lord for succour.
yet the Church is not quite dismayed, but resolveth to fly unto the Lord for succour.
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Therefore will I looke vnto the Lord; Verse. 7. I will waite for God my Sauiour: Therefore will I look unto the Lord; Verse. 7. I will wait for God my Saviour:
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my God will heare me, though good men were dead and gone, and hypocrites did put on their shape and likenesse, that they might mere freely practise mischiefe.my God will hear me, though good men were dead and gone, and Hypocrites did put on their shape and likeness, that they might mere freely practise mischief.
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Yet the people of God determine with themselues not to cast off all hope, but to relie vpon the Lord,
Yet the people of God determine with themselves not to cast off all hope, but to rely upon the Lord,
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and though he delay to helpe them for a time, yet they will waite vpon him, knowing that at length he will deale graciously with them.
and though he Delay to help them for a time, yet they will wait upon him, knowing that At length he will deal graciously with them.
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And for the further confirmation of this point, we haue the example of Christ Iesus himselfe, who being grieuously perplexed and troubled within and without,
And for the further confirmation of this point, we have the Exampl of christ Iesus himself, who being grievously perplexed and troubled within and without,
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and on euery side, vseth this argument vnto his father; Be not farre from me, Psal. 22.11. because trouble is neare, for there is none to helpe me.
and on every side, uses this argument unto his father; Be not Far from me, Psalm 22.11. Because trouble is near, for there is none to help me.
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And this is vsuall with God, to relieue his people in extremities:
And this is usual with God, to relieve his people in extremities:
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and therefore when no man calleth for iustice, no man contendeth for the truth, &c. then he himselfe wil take the matter into his hand, & he wil saue & deliuer his seruants as the Prophet Isaiah witnesseth.
and Therefore when no man calls for Justice, no man contendeth for the truth, etc. then he himself will take the matter into his hand, & he will save & deliver his Servants as the Prophet Isaiah Witnesseth.
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And the reasons hereof are these. First, though all men doe forsake vs, yet Gods power is no whit diminished thereby:
And the Reasons hereof Are these. First, though all men do forsake us, yet God's power is no whit diminished thereby:
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and therefore that is a worthy speech of faith in Ionathan, that it is not hard to the Lord to saue with many or with few:
and Therefore that is a worthy speech of faith in Ionathan, that it is not hard to the Lord to save with many or with few:
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and in Asa, who saith, it is nothing to thee to helpe with many, or with no power.
and in Asa, who Says, it is nothing to thee to help with many, or with no power.
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They knew that though they had few, or none at all on their side, they were in as good case as if they had many millions,
They knew that though they had few, or none At all on their side, they were in as good case as if they had many millions,
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if God were on their side: for all power is his, and that which men haue, is but borrowed from him:
if God were on their side: for all power is his, and that which men have, is but borrowed from him:
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and though he sometimes vse them, it is not because he needs them:
and though he sometime use them, it is not Because he needs them:
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for who did helpe him in making of the heauens and of the earth, and of al the creatures in them both? and what assistance hath he now in sustaining,
for who did help him in making of the heavens and of the earth, and of all the creatures in them both? and what assistance hath he now in sustaining,
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and vpholding of the same? now if he neuer needed the aid of any creature in these greatest workes of creation and preseruation,
and upholding of the same? now if he never needed the aid of any creature in these greatest works of creation and preservation,
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surely he wanteth not the helpe of men in matters of smaller importance.
surely he Wants not the help of men in matters of smaller importance.
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Secondly, Gods mercy is no more lessened then his power is, by mens withdrawing of themselues from vs, he loues his people when they haue no friends,
Secondly, God's mercy is no more lessened then his power is, by men's withdrawing of themselves from us, he loves his people when they have no Friends,
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as well as when they haue many friends; nay he manifesteth his loue more at such times:
as well as when they have many Friends; nay he manifesteth his love more At such times:
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for in him the fatherlesse findeth mercy. And then doth he exercise the bowels of his cōpassion,
for in him the fatherless finds mercy. And then does he exercise the bowels of his compassion,
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whē men shew little or no cōpassion at all.
when men show little or no compassion At all.
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When we see children to haue rich and mercifull parents to prouide for them, we doe not much pitie them:
When we see children to have rich and merciful Parents to provide for them, we do not much pity them:
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but as for those that are fatherlesse and friendlesse, that are hungry & naked, and altogether destitute of reliefe, we tender their case,
but as for those that Are fatherless and friendless, that Are hungry & naked, and altogether destitute of relief, we tender their case,
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and are ready to releeue them. Can we carrie such an affection towards other mens children that are distressed and helplesse,
and Are ready to relieve them. Can we carry such an affection towards other men's children that Are distressed and helpless,
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and will not the Lord our God haue a greater care of his owne children in the like case? Will he leaue them because men haue forsaken them? No surely.
and will not the Lord our God have a greater care of his own children in the like case? Will he leave them Because men have forsaken them? No surely.
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But when they are in distresses and straits, and that through their owne foolishnesse and disobedience,
But when they Are in Distresses and straits, and that through their own foolishness and disobedience,
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if they humble themselues, and cry vnto him, he will deliuer them, though men dare not,
if they humble themselves, and cry unto him, he will deliver them, though men Dare not,
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or will not speake, or deale for them. Thirdly, when Gods seruants are left destitute, their faith is much exercised and increased:
or will not speak, or deal for them. Thirdly, when God's Servants Are left destitute, their faith is much exercised and increased:
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and then we alwaies speed best, when we beleeue best.
and then we always speed best, when we believe best.
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So long as we haue helpe about vs, we doe not so much set our faith a worke,
So long as we have help about us, we do not so much Set our faith a work,
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as our carnall reason and sense, and so pray not at all, or very coldly:
as our carnal reason and sense, and so pray not At all, or very coldly:
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but when we are desolate and forsaken, and those that should be most for vs are against vs,
but when we Are desolate and forsaken, and those that should be most for us Are against us,
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then we begin to lift vp our hearts to heauen, and to cast our selues vpon Gods prouidence and goodnesse,
then we begin to lift up our hearts to heaven, and to cast our selves upon God's providence and Goodness,
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and to vse the weapons of the spirit, and not of the flesh:
and to use the weapons of the Spirit, and not of the Flesh:
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this is plaine in Dauids example, who being in great danger in the caue, did at first looke about him,
this is plain in David Exampl, who being in great danger in the cave, did At First look about him,
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for helpe on this side, and on that:
for help on this side, and on that:
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but seeing that all refuge failed him, what did he? I cried vnto thee ô Lord (saith he) saying, thou art mine hope,
but seeing that all refuge failed him, what did he? I cried unto thee o Lord (Says he) saying, thou art mine hope,
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and my portion in the Land of the liuing.
and my portion in the Land of the living.
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Fourthly, in such times of difficultie, Gods glorious hand is more apparantly seene, and so all the honour is ascribed vnto him. Fourthly, in such times of difficulty, God's glorious hand is more apparently seen, and so all the honour is ascribed unto him.
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If Moses had brought the Israelites out of Aegipt by force of armes, being aided with two or three millions of souldiers, much of the praise would haue bene giuen vnto them:
If Moses had brought the Israelites out of Egypt by force of arms, being aided with two or three millions of Soldiers, much of the praise would have be given unto them:
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but when Moses was naked and altogether destitute of any power of man, the Lords mightie Arme was more cleerely seene in the deliuerance of his people,
but when Moses was naked and altogether destitute of any power of man, the lords mighty Arm was more clearly seen in the deliverance of his people,
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and the subuersion of their enemies. And that worke of his, hath bene, is, and shall be memorable in all ages.
and the subversion of their enemies. And that work of his, hath be, is, and shall be memorable in all ages.
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So also, if Hezekiahs sicknesse had beene such as anie Physitian could haue cured, his recouerie should neuer •aue beene recorded in Gods booke,
So also, if Hezekiah's sickness had been such as any physician could have cured, his recovery should never •aue been recorded in God's book,
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as not making so much for his glorie:
as not making so much for his glory:
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but when the prolonging of his •ife was as much as the giuing of a second life,
but when the prolonging of his •ife was as much as the giving of a second life,
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then notice of it was taken and giuen by the holie Ghost, to the euerlasting honour of Gods name.
then notice of it was taken and given by the holy Ghost, to the everlasting honour of God's name.
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And as it was then, so is it yet still, and euer shall be to the end of the world:
And as it was then, so is it yet still, and ever shall be to the end of the world:
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the greater the extremities and necessities of the Saints bee, wherein God doeth relieue them,
the greater the extremities and necessities of the Saints be, wherein God doth relieve them,
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and out of which hee doth deliuer them, the more will it be for the magnifying of his omnipotencie,
and out of which he does deliver them, the more will it be for the magnifying of his omnipotency,
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and of his tender mercie therein expressed. This serueth,
and of his tender mercy therein expressed. This serveth,
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1. First, for the confutation of their foolish conceit and expectation, who seeing mighty aduersaries against the Church,
1. First, for the confutation of their foolish conceit and expectation, who seeing mighty Adversaries against the Church,
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and fewe or no friends to interpose themselues, presently conclude, that their case is desperate: downethey must: they are vtterly vndone:
and few or no Friends to interpose themselves, presently conclude, that their case is desperate: downethey must: they Are utterly undone:
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and so they begin to forecast in their mindes the manner of their ouerthrow, & the forme of their lamētation,
and so they begin to forecast in their minds the manner of their overthrow, & the Form of their lamentation,
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when they shall bee thus and thus handled. But these men, for all their deepe reach, may bee deceiued;
when they shall be thus and thus handled. But these men, for all their deep reach, may be deceived;
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for all their conclusions are grounded on men:
for all their conclusions Are grounded on men:
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they doe not consider what God may doe, as wee see in Dauids enemies, who perceiuing that manie did band themselues together, and rise vp against him;
they do not Consider what God may do, as we see in David enemies, who perceiving that many did band themselves together, and rise up against him;
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concluded, that there was no helpe for him in God.
concluded, that there was no help for him in God.
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But what sayes Dauid? Lorde, thou art a buckler for mee, my glorie, and the lifter vp of my head.
But what Says David? Lord, thou art a buckler for me, my glory, and the lifter up of my head.
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And in another Psalme, Mine enemies (saith hee) speake of mee, saying, God hath forsaken him:
And in Another Psalm, Mine enemies (Says he) speak of me, saying, God hath forsaken him:
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pursue & take him, for there is none to deliuer him. These speeches (no doubt) pierced Dauids soule:pursue & take him, for there is none to deliver him. These Speeches (no doubt) pierced David soul:
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but doth hee make the same conclusion? No, hee is farre from that;
but does he make the same conclusion? No, he is Far from that;
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hee rather layeth faster hold on God, seeing cruell men to be so violently bent against him.
he rather Layeth faster hold on God, seeing cruel men to be so violently bent against him.
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Goe not farre from mee, O God (saith hee) my God haste thee to helpe mee: Go not Far from me, Oh God (Says he) my God haste thee to help me:
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let them be confounded and consumed, that are against my soule, &c. Indeede if mens opposing of themselues against him, could haue kept him from complaining vnto God,let them be confounded and consumed, that Are against my soul, etc. Indeed if men's opposing of themselves against him, could have kept him from complaining unto God,
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or God from giuing care vnto him, his case had bene very lamentable:
or God from giving care unto him, his case had be very lamentable:
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but seeing that was impossible, whatsoeuer they imagined, there was safety enough for Dauid, and so is there still for all the elect of God.
but seeing that was impossible, whatsoever they imagined, there was safety enough for David, and so is there still for all the elect of God.
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Secondly, this is for instruction, that seeing by how much lesse helpe we haue from men,
Secondly, this is for instruction, that seeing by how much less help we have from men,
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so much the more we shall haue from God;
so much the more we shall have from God;
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therefore we should deale earnestly with the Lord in our distresses, and wrestle with him as Iacob did, when his brother Esau came with foure hundred men against him:
Therefore we should deal earnestly with the Lord in our Distresses, and wrestle with him as Iacob did, when his brother Esau Come with foure hundred men against him:
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hee was vnable to encounter him, and therefore hee encountreth the Lord himselfe by prayers and teares;
he was unable to encounter him, and Therefore he encounters the Lord himself by Prayers and tears;
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and that which was his refuge, must bee ours, and then wee shall haue peace and safetie:
and that which was his refuge, must be ours, and then we shall have peace and safety:
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if once wee can lay hand-fast on God, (as wee may in our houses, in our chambers, in our beds, in the night,
if once we can lay handfast on God, (as we may in our houses, in our chambers, in our Beds, in the night,
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or in the day) then our case is good, wee shall be protected from all the violent rage of the wicked;
or in the day) then our case is good, we shall be protected from all the violent rage of the wicked;
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so that none of the sonnes of violence shalbe able to touch vs for our hurt:
so that none of the Sons of violence shall able to touch us for our hurt:
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and therefore herein let vs take comfort, that though men forsake vs, and our neerest friends reiect vs,
and Therefore herein let us take Comfort, that though men forsake us, and our nearest Friends reject us,
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yet the Lorde will gather vs vp, and prouide sufficiently for vs, as he did for Dauid: neither can mens perswasions withdrawe his compassion from vs,
yet the Lord will gather us up, and provide sufficiently for us, as he did for David: neither can men's persuasions withdraw his compassion from us,
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nor mens threatnings terrifie him from releeuing of vs. For there is not a godly man left, &c.
nor men's threatenings terrify him from relieving of us For there is not a godly man left, etc.
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From this lamentable complaint of his, ariseth this doctrine, that
From this lamentable complaint of his, arises this Doctrine, that
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No outward thing comes neerer the hearts of God children, then the decay of good men.
No outward thing comes nearer the hearts of God children, then the decay of good men.
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It much troubleth the soules of godly men, to see a small number of Christians.
It much Troubles the Souls of godly men, to see a small number of Christians.
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Hence proceedeth that lamentation of the Prophet Micah: Woe is me, for I am as the Summer gatherings, Micah. 7.1.2. &c:
Hence Proceedeth that lamentation of the Prophet micah: Woe is me, for I am as the Summer gatherings, micah. 7.1.2. etc.:
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or, I am in case, as in the destruction of the Summer fruites: as in Hoseah it is said, The fishes of the Sea shall be gathered: that is, destroyed:
or, I am in case, as in the destruction of the Summer fruits: as in Hosea it is said, The Fish of the Sea shall be gathered: that is, destroyed:
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and that this is the sense, it appeareth in the words following, when it is said, There is no cluster to eate:
and that this is the sense, it appears in the words following, when it is said, There is not cluster to eat:
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My soule desired the first ripe fruites: My soul desired the First ripe fruits:
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that is, I am as one that hath a feruent longing for them, and yet can get none of them;
that is, I am as one that hath a fervent longing for them, and yet can get none of them;
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and what is the reason of this his lamentation? The good man (saith hee) is perished out of the earth,
and what is the reason of this his lamentation? The good man (Says he) is perished out of the earth,
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and there is none righteous among men, &c. So that the effect of those words is thus much:and there is none righteous among men, etc. So that the Effect of those words is thus much:
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that looke how worldlings would grieue, if they should see their grapes and figges (which were speciall commodities in those countreys) to faile,
that look how worldlings would grieve, if they should see their grapes and figs (which were special commodities in those Countries') to fail,
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and their expectation that way to bee vtterly frustrate;
and their expectation that Way to be utterly frustrate;
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so, and much more bitterly did the Prophet bewaile the losse of good & righteous men.
so, and much more bitterly did the Prophet bewail the loss of good & righteous men.
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That was it also that did so pierce the heart of Elias. Lorde (saith he) the children of Israel haue forsaken thy couenant, broken down thy Altars, 1. Kings. 19.11.
That was it also that did so pierce the heart of Elias. Lord (Says he) the children of Israel have forsaken thy Covenant, broken down thy Altars, 1. Kings. 19.11.
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& slaine thy Propoets with the sword, and I onely am left, and they seeke my life, to take it away. & slain thy Propoets with the sword, and I only am left, and they seek my life, to take it away.
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Which losse of the Prophets was so grieuous vnto him, that hee had no pleasure in his owne life;
Which loss of the prophets was so grievous unto him, that he had no pleasure in his own life;
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and therefore hee intreateth the Lord to take away his soule. In which regard whē the Lord would comfort him, he vseth a fit remedie for his disease:
and Therefore he intreateth the Lord to take away his soul. In which regard when the Lord would Comfort him, he uses a fit remedy for his disease:
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for whereas his griefe was that there were no godly men left, but all were declined to Idolatrie, he telleth him that he had reserued to himselfe seuen thousand, that had not bowed the knee vnto Baal.
for whereas his grief was that there were no godly men left, but all were declined to Idolatry, he Telleth him that he had reserved to himself seuen thousand, that had not bowed the knee unto Baal.
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Yet further it may appeare what a matter of heauinesse the losse of good men is vnto those that are good themselues, by that speech of Dauid, who saith, All my delight is in the Saints:
Yet further it may appear what a matter of heaviness the loss of good men is unto those that Are good themselves, by that speech of David, who Says, All my delight is in the Saints:
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for if they be his chiefe delight, then the want of them must needs be an occasion of very great anguish vnto him:
for if they be his chief delight, then the want of them must needs be an occasion of very great anguish unto him:
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as is euident that it was.
as is evident that it was.
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Psalm. 42.4 when he remembred how he had gone with the multitude, and had beene as a Captaine to leade them vnto the house of God, which then he could not doe: Psalm. 42.4 when he remembered how he had gone with the multitude, and had been as a Captain to lead them unto the house of God, which then he could not do:
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this cast him into wonderfull griefe, so that he poured out his teares, yea and his very heart,
this cast him into wonderful grief, so that he poured out his tears, yea and his very heart,
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as he there speaketh, being 〈 ◊ 〉 such extremitie of sorrow, that he is faine to restraine himselfe, why art thou cast downe my soule (saith he) and why art thou disquieted within me? &c:
as he there speaks, being 〈 ◊ 〉 such extremity of sorrow, that he is feign to restrain himself, why art thou cast down my soul (Says he) and why art thou disquieted within me? etc.:
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yet godly men were not quite abolished at this time, but Daui• onely taken from them and he knew that he should come againe vnto them at length,
yet godly men were not quite abolished At this time, but Daui• only taken from them and he knew that he should come again unto them At length,
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and that they should be his flocke:
and that they should be his flock:
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if then he were so far•e cast downe for that he might not be with them, what griefe would he haue conceiued if they had vtterly beene cut off,
if then he were so far•e cast down for that he might not be with them, what grief would he have conceived if they had utterly been Cut off,
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and ceased to be any longer?
and ceased to be any longer?
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Now the reasons why the decay of Gods people is and should be such an heart-breaking vnto the rest of the Saints, are these:
Now the Reasons why the decay of God's people is and should be such an Heartbreaking unto the rest of the Saints, Are these:
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First, because the glory of God is precious vnto them, which is much hindered and obserued when his seruants are diminished:
First, Because the glory of God is precious unto them, which is much hindered and observed when his Servants Are diminished:
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for then there is lesse seruice done vnto him in publike and priuate:
for then there is less service done unto him in public and private:
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there are fewer praiers and praises offered vp vnto him, fewer religious exercises in vse amongst men,
there Are fewer Prayers and praises offered up unto him, fewer religious exercises in use among men,
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and fewer workes of mercy performed vnto the needie and distressed.
and fewer works of mercy performed unto the needy and distressed.
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And if the decay of good souldiers and of loyall subiects in any kingdome must needs be a matter of griefe to those that loue and seeke the honour of their King;
And if the decay of good Soldiers and of loyal Subjects in any Kingdom must needs be a matter of grief to those that love and seek the honour of their King;
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then can it not but goe neere the hearts of the godly, when they perceiue the souldiers and subiects of Christ to goe to wracke.
then can it not but go near the hearts of the godly, when they perceive the Soldiers and Subjects of christ to go to wrack.
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Secondly, in regard of themselues they are mooued heereat, as being fellow members with them: for when the godly perish, they are as it were a maimed body.
Secondly, in regard of themselves they Are moved hereat, as being fellow members with them: for when the godly perish, they Are as it were a maimed body.
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They haue fewer friends and fellow-helpers, fewer to pray with them and for them, fewer to reprooue, exhort,
They have fewer Friends and Fellow-helpers, fewer to pray with them and for them, fewer to reprove, exhort,
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and comfort them, and in a word, fewer to whom they may doe good, and from whom they may receiue good.
and Comfort them, and in a word, fewer to whom they may do good, and from whom they may receive good.
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Thirdly, in respect of the publike losse, they mourne for the decay of the righteous:
Thirdly, in respect of the public loss, they mourn for the decay of the righteous:
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for when multitudes of all nations, and of all sorts of people, doe know the waies of God,
for when Multitudes of all Nations, and of all sorts of people, do know the ways of God,
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and praise the name of God, then (as the Prophet saith) the earth shall bring foorth her increase, Psal. 67.5.
and praise the name of God, then (as the Prophet Says) the earth shall bring forth her increase, Psalm 67.5.
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and God euen our God shall blesse vs. If there be but ten righteous men and women in a Citie,and God even our God shall bless us If there be but ten righteous men and women in a city,
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or some few in a whole Country, all the rest shall speed the better for their sakes:
or Some few in a Whole Country, all the rest shall speed the better for their sakes:
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how much more then if there be multitudes of them? What a griefe therefore must it needs be to the wise and godly,
how much more then if there be Multitudes of them? What a grief Therefore must it needs be to the wise and godly,
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when these props and pillars of the Church and Common-wealth are taken away? Which serueth,
when these props and pillars of the Church and Commonwealth Are taken away? Which serveth,
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First, for the iust reproofe of those that doe carrie a deadly enmitie against the multitude of Christians that now are,
First, for the just reproof of those that do carry a deadly enmity against the multitude of Christians that now Are,
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and doe much grieue that there should be so many that resort vnto the word in publike, that read it in priuate, that haue praier and singing of Psalmes in their families, &c. they grudge and murmur at it,
and do much grieve that there should be so many that resort unto the word in public, that read it in private, that have prayer and singing of Psalms in their families, etc. they grudge and murmur At it,
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as if some conspiracie or mutinie against the State were towards, and as if the good of mens soules,
as if Some Conspiracy or mutiny against the State were towards, and as if the good of men's Souls,
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and the peace of the common-wealth could not stand together.
and the peace of the commonwealth could not stand together.
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These are of another spirit then Dauid was, who lamented that there were so few such:
These Are of Another Spirit then David was, who lamented that there were so few such:
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and these are indeed vtter enemies vnto God, who esteemes his people to be his chiefe treasure vnder heauen:
and these Are indeed utter enemies unto God, who esteems his people to be his chief treasure under heaven:
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and therefore they shall beare their iudgement, whosoeuer they be that doe thus malice the seruants of God,
and Therefore they shall bear their judgement, whosoever they be that doe thus malice the Servants of God,
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and endeuour to peruert them, or to diminish the number of them.
and endeavour to pervert them, or to diminish the number of them.
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Secondly, heere is matter of cōfort for thē that are of the same disposition that Dauid was, that crynight and day, Helpe Lord, for the godly perish, &c:
Secondly, Here is matter of Comfort for them that Are of the same disposition that David was, that crynight and day, Help Lord, for the godly perish, etc.:
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& that labour with God, by fasting, and weeping, & praying, that he would vphold the state of his Church.
& that labour with God, by fasting, and weeping, & praying, that he would uphold the state of his Church.
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If the praier of Dauid, being but one man, were effectuall for the continuing of Gods people,
If the prayer of David, being but one man, were effectual for the Continuing of God's people,
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how much more forcible shall the requests of many thousands be, who doe vncessantly intreate the Lord with great earnestnesse to be fauourable vnto Sion, and to build vp the walles of Ierusalem, to saue his chosen,
how much more forcible shall the requests of many thousands be, who do uncessantly entreat the Lord with great earnestness to be favourable unto Sion, and to built up the walls of Ierusalem, to save his chosen,
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and defend his owne heritage against the malicious plots and practises of all their enemies. They speake deceitfully euery one with his neighbour. ]
and defend his own heritage against the malicious plots and practises of all their enemies. They speak deceitfully every one with his neighbour. ]
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Heere he sheweth what manner of enemies were against him: not such as would professe themselues open aduersaries, (for though he had many such,
Here he shows what manner of enemies were against him: not such as would profess themselves open Adversaries, (for though he had many such,
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yet heere he dealeth not against them) but such as would make shew of good will,
yet Here he deals not against them) but such as would make show of good will,
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whereas indeed there was in them nothing lesse. Now in that his chiefe complaint is against them, the doctrine is, that
whereas indeed there was in them nothing less. Now in that his chief complaint is against them, the Doctrine is, that
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Deceitfull friends are worse then open and apparant foes. Dauid had diuers professed enemies, as Saul, and such as were neere him:
Deceitful Friends Are Worse then open and apparent foes. David had diverse professed enemies, as Saul, and such as were near him:
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yet none of their practises went so neere his heart, as these mens that would pretend to be friendly vnto him.
yet none of their practises went so near his heart, as these men's that would pretend to be friendly unto him.
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To this purpose it is said by Salomon, that The wounds of a louer are faithfull,
To this purpose it is said by Solomon, that The wounds of a lover Are faithful,
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and the kisses of an enemie are to be praied against: and the Kisses of an enemy Are to be prayed against:
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(for so the words must be read) When a faithfull friend doth rebuke vs,
(for so the words must be read) When a faithful friend does rebuke us,
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and seeke to wound our hearts for sinne, that is exceeding profitable for vs:
and seek to wound our hearts for sin, that is exceeding profitable for us:
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but when an enemie vnder pretence of loue (whereof by kissing they then made shew) doth come against vs, and seeke to vndermine vs, that is exceeding dangerous,
but when an enemy under pretence of love (whereof by kissing they then made show) does come against us, and seek to undermine us, that is exceeding dangerous,
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and the hurt thereof much to be praied against.
and the hurt thereof much to be prayed against.
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The waters that runne smoothly and mildly are commonly most deepe and dangerous, whereas that which roares is more shallow and safe.
The waters that run smoothly and mildly Are commonly most deep and dangerous, whereas that which roars is more shallow and safe.
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The reasons of this doctrine are,
The Reasons of this Doctrine Are,
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First, that such craftie foxes doe more easily come within a man, and sooner deceiue him.
First, that such crafty foxes do more Easily come within a man, and sooner deceive him.
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An open enemie commeth as it were before ones face, and so his blowes may be better warded off:
an open enemy comes as it were before ones face, and so his blows may be better warded off:
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but a false friend commeth behind ones backe, and fasteneth a deadly blow ere a man be aware:
but a false friend comes behind ones back, and fasteneth a deadly blow ere a man be aware:
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and therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance vnto them,
and Therefore Ioab, when he would speed Abner and Amasa, did not bid open defiance unto them,
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but (being therein more crafty and subtill, then either godly or manly) gaue them kind salutations,
but (being therein more crafty and subtle, then either godly or manly) gave them kind salutations,
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and, vnder pretence of loue, most cruelly murdered them both. And as it is for the outward man, so is it also for the soule.
and, under pretence of love, most cruelly murdered them both. And as it is for the outward man, so is it also for the soul.
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The most dangerous temptations are those that proceed from fained friends vnder the colour of loue, and desire of our good.
The most dangerous temptations Are those that proceed from feigned Friends under the colour of love, and desire of our good.
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If Sathan had come vnto Eue, and told her, I charge you eat of the tree in the midst of the garden,
If Sathan had come unto Eue, and told her, I charge you eat of the tree in the midst of the garden,
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& whatsoeuer the danger be, stand not vpon that, for I will haue your husband and you to be damned, she would neuer haue hearkened vnto him:
& whatsoever the danger be, stand not upon that, for I will have your husband and you to be damned, she would never have harkened unto him:
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but when he perswaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like vnto God himselfe, knowing both good and euill,
but when he persuaded her, that he was her friend, and meant her good, namely, that by eating thereof she might be made like unto God himself, knowing both good and evil,
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then was she ouertaken by him, and so being ouercome herselfe, she became the instrument of the diuell, to deceiue her husband in like sort.
then was she overtaken by him, and so being overcome herself, she became the Instrument of the Devil, to deceive her husband in like sort.
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And so it is with many, that haue held out well against raging and violent temptations,
And so it is with many, that have held out well against raging and violent temptations,
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and yet haue beene foulely drawne aside, and shamefully foiled by milder temptations, vnto profit, or pleasure, or credit.
and yet have been foully drawn aside, and shamefully foiled by milder temptations, unto profit, or pleasure, or credit.
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Secondly, the false dealing of such counterfeit friends, doth much more afflict the heart of a man,
Secondly, the false dealing of such counterfeit Friends, does much more afflict the heart of a man,
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then any iniurious actions of manifest aduersaries:
then any injurious actions of manifest Adversaries:
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as we may see in that Psalme of Dauid, where he saith, Surely mine enemie did not defame me,
as we may see in that Psalm of David, where he Says, Surely mine enemy did not defame me,
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for I could haue borne it, &c. but it was thou, ô man, euen my companion, my guide,
for I could have born it, etc. but it was thou, o man, even my Companion, my guide,
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and my familiar, &c. When his words were smooth, and softer then butter, and yet prooued deceitfull, they went thorow his heart euen as swords:and my familiar, etc. When his words were smooth, and Softer then butter, and yet proved deceitful, they went thorough his heart even as swords:
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and this was iust vpon him, because he had dealt in that sort with his faithfull subiect Vriah, seeming to fauour him by imploying him in speciall seruices,
and this was just upon him, Because he had dealt in that sort with his faithful Subject Uriah, seeming to favour him by employing him in special services,
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when he went about to take away his life, that he might couer his owne iniquities.
when he went about to take away his life, that he might cover his own iniquities.
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First therefore let this instruct vs to take another course: if we haue inward dislike, let vs professe it:
First Therefore let this instruct us to take Another course: if we have inward dislike, let us profess it:
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if we carry a louing affection, let vs make shew of it, and loue not in word alone,
if we carry a loving affection, let us make show of it, and love not in word alone,
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but in deed, as the Apostle exhorteth. Especially let vs looke vnto this in matters betwixt God and vs:
but in deed, as the Apostle exhorteth. Especially let us look unto this in matters betwixt God and us:
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3417
let vs not play the hypocrites with him, pretending a loue vnto the Church of God,
let us not play the Hypocrites with him, pretending a love unto the Church of God,
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and to the word of God, when there is no such matter; and drawing neere vnto him with our lips, when our hearts are farre from him:
and to the word of God, when there is no such matter; and drawing near unto him with our lips, when our hearts Are Far from him:
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for in so doing we shall offer great iniury vnto the Lord, and doe more hurt at length then those that are profest Papists or Atheists:
for in so doing we shall offer great injury unto the Lord, and do more hurt At length then those that Are professed Papists or Atheists:
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for such as flatter with their lips, and dissemble with a double heart in things that concerne the holy religion of God,
for such as flatter with their lips, and dissemble with a double heart in things that concern the holy Religion of God,
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if any persecution come, will quite renounce their profession, and betray the cause of God,
if any persecution come, will quite renounce their profession, and betray the cause of God,
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and grieue the seruants of God, and harden the hearts, and open the blasphemous mouthes of the enemies of God,
and grieve the Servants of God, and harden the hearts, and open the blasphemous mouths of the enemies of God,
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and make many to fall by their reuolting and backsliding. Therefore let euery one that taketh vpon him the profession of Christianitie, be a true,
and make many to fallen by their revolting and backsliding. Therefore let every one that Takes upon him the profession of Christianity, be a true,
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& not a fained friend of the same; and bring a faithfull, and not a guilefull heart thereunto;
& not a feigned friend of the same; and bring a faithful, and not a guileful heart thereunto;
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that the Lord may witnesse for him, that he doth heartily and vnfainedly seeke him.
that the Lord may witness for him, that he does heartily and unfeignedly seek him.
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Secondly, let vs hence learne this point of wisedome, neuer to trust those too farre, of whose faithfulnesse we haue any iust suspition:
Secondly, let us hence Learn this point of Wisdom, never to trust those too Far, of whose faithfulness we have any just suspicion:
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be they neuer so neere vnto vs, let vs not open our selues vnto them, but keepe them at armes end.
be they never so near unto us, let us not open our selves unto them, but keep them At arms end.
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This is the aduice of the holy Ghost: Let euery man take heed of his neighbour, and trust not any brother:
This is the Advice of the holy Ghost: Let every man take heed of his neighbour, and trust not any brother:
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(viz. that is not sound hearted) for euery brother will vse deceit, and euery friend will deale deceitfully, &c. for they haue taught their tongues to speake lies: (viz. that is not found hearted) for every brother will use deceit, and every friend will deal deceitfully, etc. for they have taught their tongues to speak lies:
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they haue exercised the trade of vsing faire words, when there is within them nothing else but falshood and deceit.
they have exercised the trade of using fair words, when there is within them nothing Else but falsehood and deceit.
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And the like exhortation we may read in the 7. of Micah. Thirdly, this is for our consolation, when we finde such hollow hearted hypocrites and deceiuers:
And the like exhortation we may read in the 7. of micah. Thirdly, this is for our consolation, when we find such hollow hearted Hypocrites and deceivers:
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we should not be dismaied because there are so few whom we may trust and giue credit vnto;
we should not be dismayed Because there Are so few whom we may trust and give credit unto;
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for it is no strange matter: there haue beene such heeretofore, and they haue beene discouered:
for it is no strange matter: there have been such heretofore, and they have been discovered:
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God hath hearkened vnto the praiers of his seruants, and giuen them wisedome to discerne of them,
God hath harkened unto the Prayers of his Servants, and given them Wisdom to discern of them,
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and so will he doe still, so that they shall bring no annoyance vnto his people, whatsoeuer they intend against them. FINIS.
and so will he do still, so that they shall bring no annoyance unto his people, whatsoever they intend against them. FINIS.
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The fourth Sermon. PSALM. 12. Ver. 3.4. 3. The Lord cut off all flattering lippes, and the tongue that speaketh proud things.
The fourth Sermon. PSALM. 12. Ver. 3.4. 3. The Lord Cut off all flattering lips, and the tongue that speaks proud things.
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4. Which haue saide, with our tongue wee will preuaile: our lips are our owne, who is Lord ouer vs?4. Which have said, with our tongue we will prevail: our lips Are our own, who is Lord over us?
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IN the two former verses it set downe the petition that Dauid made vnto God for helpe,
IN the two former Verses it Set down the petition that David made unto God for help,
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and his complaint that he put vp concerning the decay of good and righteous men, and the deceitfulnes of vngodly and vnrighteous men.
and his complaint that he put up Concerning the decay of good and righteous men, and the deceitfulness of ungodly and unrighteous men.
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Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c:
Now in these Verses is Set forth an other part of his prayer, to wit, an imprecation; The Lord Cut off, etc.:
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wherein hee doth by the spirit of Prophesie, and according to the Analogie of faith, denounce iudgement against Gods and his enemies, to the end he might comfort himselfe,
wherein he does by the Spirit of Prophesy, and according to the Analogy of faith, denounce judgement against God's and his enemies, to the end he might Comfort himself,
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and refresh his hart with hope that good men should bee recouered, and wicked men confounded.
and refresh his heart with hope that good men should be recovered, and wicked men confounded.
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And as for this curse, we must vnderstand that it is not vttered in bitternes, but in zeale, and with warrant from Gods owne spirit; and this is directed,
And as for this curse, we must understand that it is not uttered in bitterness, but in zeal, and with warrant from God's own Spirit; and this is directed,
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1. First against deceitfull persons, who are called flatterers: the Lord cut off the flattering lips.
1. First against deceitful Persons, who Are called Flatterers: the Lord Cut off the flattering lips.
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2. Secondly, against proud persons, who are described: 1. In generall by their speech, that they speake proud things. verse 3. 2. More particularly, that they say, with our tongue wee will preuaile.
2. Secondly, against proud Persons, who Are described: 1. In general by their speech, that they speak proud things. verse 3. 2. More particularly, that they say, with our tongue we will prevail.
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vers. 4. as if they should haue said, looke what wee aske, we will obtaine it:
vers. 4. as if they should have said, look what we ask, we will obtain it:
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looke what we threaten, wee will performe it: looke what we set downe, that shall come to passe.
look what we threaten, we will perform it: look what we Set down, that shall come to pass.
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But it might be said vnto them, you speake presumptuously, and vtter words that doe not beseeme you.
But it might be said unto them, you speak presumptuously, and utter words that do not beseem you.
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They answere, our tongues are our owne:
They answer, our tongues Are our own:
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as if they should say, who dare be so audacious as to controle vs? we will speake what we list, in despite of them all.
as if they should say, who Dare be so audacious as to control us? we will speak what we list, in despite of them all.
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But some might say, though you set so light by men, you must know that there is one higher then you:
But Some might say, though you Set so Light by men, you must know that there is one higher then you:
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what if the Lord should take the matter into his hand?
what if the Lord should take the matter into his hand?
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To that they answere, who is Lorde ouer vs? they thinke they may blaspheme God,
To that they answer, who is Lord over us? they think they may Blaspheme God,
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& reuile his seruants, and speake what they list, and yet none shall haue to doe with them for it.
& revile his Servants, and speak what they list, and yet none shall have to do with them for it.
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The Lord cut off all flattering lips ] whereby are vnderstood, the most dangerous and subtill deceiuers, who vnder pretence of friendship, doe seeke a mans vtter ouerthrow. The Lord Cut off all flattering lips ] whereby Are understood, the most dangerous and subtle deceivers, who under pretence of friendship, do seek a men utter overthrow.
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Now in that the Prophet prayeth against such as doe so cunningly carry their matters, that they will appeare to loue, where they hate with a deadly hatred,
Now in that the Prophet Prayeth against such as do so cunningly carry their matters, that they will appear to love, where they hate with a deadly hatred,
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and in praying doth shew, not only what is his wish, but what is Gods purpose, viz. that the Lord will cut off the flattering lips:
and in praying does show, not only what is his wish, but what is God's purpose, viz. that the Lord will Cut off the flattering lips:
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hence this doctrine may be gathered, that,
hence this Doctrine may be gathered, that,
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The more skilfully and artificially anie contriues his euill purposes, the more fearefull destruction shall fall vpon him.
The more skilfully and artificially any contrives his evil Purposes, the more fearful destruction shall fallen upon him.
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The more fraudulent a deceiuer anie one is, the more heauy shall the hand of God be vpon him, to crosse and contrarie him, The more fraudulent a deceiver any one is, the more heavy shall the hand of God be upon him, to cross and contrary him,
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and to bring him to such straits, that hee shall not for shame open his mouth againe to speake as he hath done:
and to bring him to such straits, that he shall not for shame open his Mouth again to speak as he hath done:
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and this is to haue his tongue cut out, as it were, as is threatned in this place.
and this is to have his tongue Cut out, as it were, as is threatened in this place.
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Flatterers haue a certaine kinde of dexterity in their enterprises, that they will not be seene to be brochers of those things whereof they afterwards become practisers:
Flatterers have a certain kind of dexterity in their enterprises, that they will not be seen to be broachers of those things whereof they afterwards become practisers:
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but they speed neuer the better, but a great deale the worse for that.
but they speed never the better, but a great deal the Worse for that.
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Therefore doth Dauid conclude, that God would certainely destroy Doeg, because hee was a skilfull worke-man,
Therefore does David conclude, that God would Certainly destroy Doeg, Because he was a skilful workman,
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and as it were a tradesman in mischiefe: he could flatter Dauid, that he wisheth him well, and was sorry for his troubles,
and as it were a tradesman in mischief: he could flatter David, that he wishes him well, and was sorry for his Troubles,
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and would be ready to be friend him in any thing he could:
and would be ready to be friend him in any thing he could:
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but when Saul complaines how hardly he was dealt with, in that no body would discouer vnto him the treacheries of Dauid, Deog changeth his tune,
but when Saul complains how hardly he was dealt with, in that no body would discover unto him the Treacheries of David, Dog changes his tune,
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and falleth to accuse Dauid, and most iniuriously chargeth Abimelech to haue conspired with him: and for all this, he (no doubt) would haue goodly pretences:
and falls to accuse David, and most injuriously charges Abimelech to have conspired with him: and for all this, he (no doubt) would have goodly pretences:
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as, that dutie bound him to speake as he did:
as, that duty bound him to speak as he did:
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he respected the Kings honour and safety, and certainely things were not well, but some mischiefe was a working;
he respected the Kings honour and safety, and Certainly things were not well, but Some mischief was a working;
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for he saw the sonne of Ishai come vnto Abimelech who gaue him a sword,
for he saw the son of Jesse come unto Abimelech who gave him a sword,
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and asked counsell of the Lord for him, and ministred food vnto him, and to those that were with him,
and asked counsel of the Lord for him, and ministered food unto him, and to those that were with him,
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and that extraordinary food too, euen the shew-bread: in which regard, he, as a loyall subiect, must needs aduertise Saul to take heed,
and that extraordinary food too, even the shewbread: in which regard, he, as a loyal Subject, must needs advertise Saul to take heed,
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and to looke well to himselfe, that so he might preuent all imminent dangers.
and to look well to himself, that so he might prevent all imminent dangers.
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So in the prophecie of Ieremie, this is set downe as one cause of the vtter subuersion of the Iewes, that they were wise to doe euill, but had no knowledge to doe well.
So in the prophecy of Ieremie, this is Set down as one cause of the utter subversion of the Iewes, that they were wise to do evil, but had no knowledge to do well.
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They wanted not ordinarie capacitie, (which had beene one degree of happinesse vnto them,
They wanted not ordinary capacity, (which had been one degree of happiness unto them,
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for then God would haue shewed them greater compassion) but they wanted grace to vse it well,
for then God would have showed them greater compassion) but they wanted grace to use it well,
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and had cunning heads to plot mischiefe, and therefore doth the Lord threaten iudgement against them.
and had cunning Heads to plot mischief, and Therefore does the Lord threaten judgement against them.
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And in another place he saith, that they had taught their tongues to speake lies.
And in Another place he Says, that they had taught their tongues to speak lies.
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And what followeth? Therefore thus saith the Lord of hosts, Behold, I will melt them, &c. Shall not I visit them for this, saith the Lord? Or shall not my soule be auenged on such a Nation as this? Their tongues were too much inclined to lies of their owne accord, And what follows? Therefore thus Says the Lord of hosts, Behold, I will melt them, etc. Shall not I visit them for this, Says the Lord? Or shall not my soul be avenged on such a nation as this? Their tongues were too much inclined to lies of their own accord,
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so that they needed not to be taught that language:
so that they needed not to be taught that language:
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yet did they set their tongues to schoole, as it were, that they might be artificiall in their leaud practises,
yet did they Set their tongues to school, as it were, that they might be artificial in their lewd practises,
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& carry out their lies vnder a colour of truth, and so sinne with lesse disgrace:
& carry out their lies under a colour of truth, and so sin with less disgrace:
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which was a thing that the Lord could not abide, and therefore he threatneth to plague them therefore.
which was a thing that the Lord could not abide, and Therefore he threatens to plague them Therefore.
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And good reason is there that it should be so: for First, such persons are extreamely hurtfull.
And good reason is there that it should be so: for First, such Persons Are extremely hurtful.
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Neuer is euill practised with such mischiefe, as when it is contriued by craft, and polished with deceit.
Never is evil practised with such mischief, as when it is contrived by craft, and polished with deceit.
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The Apostles were neuer so troubled in dealing either with the idolatrous Gentiles, or with the superstitious and malicious Iewes, as they were when they had to doe with those that pretended to be Christians, to be Ministers of the Gospell, yea to be Apostles:
The Apostles were never so troubled in dealing either with the idolatrous Gentiles, or with the superstitious and malicious Iewes, as they were when they had to do with those that pretended to be Christians, to be Ministers of the Gospel, yea to be Apostles:
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and therefore Paul expostulateth the matter with the Galathians, saying, O foolish Galathians, Gal. 3. who hath bewitched you? &c. As if he should haue said, No man could deale so dangerously as these false Teachers, who haue as it were charmed your affections, and bewitched your mindes.
and Therefore Paul expostulateth the matter with the Galatians, saying, Oh foolish Galatians, Gal. 3. who hath bewitched you? etc. As if he should have said, No man could deal so dangerously as these false Teachers, who have as it were charmed your affections, and bewitched your minds.
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And in the Epistle to the Corinthians, he greatly complaineth of such deceiuers: I am iealous ouer you with a godly iealousie:
And in the Epistle to the Corinthians, he greatly Complaineth of such deceivers: I am jealous over you with a godly jealousy:
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for I haue prepared you for one husband, to present you as a pure Virgin to Christ.
for I have prepared you for one husband, to present you as a pure Virgae to christ.
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But I feare lest as the Serpent beguiled Eue through his subtiltie, so your minds should be corrupted from the simplicitie that is in Christ. Vers. 13.14.15.
But I Fear lest as the Serpent beguiled Eue through his subtlety, so your minds should be corrupted from the simplicity that is in christ. Vers. 13.14.15.
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For such false Apostles are deceitfull workers, and transforme themselues into the Apostles of Christ. And no maruell, for Sathan himselfe is transformed into an Angell of light.
For such false Apostles Are deceitful workers, and transform themselves into the Apostles of christ. And no marvel, for Sathan himself is transformed into an Angel of Light.
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Therefore it is no great thing though his Ministers transforme themselues, as though they were the Ministers of righteousnes.
Therefore it is no great thing though his Ministers transform themselves, as though they were the Ministers of righteousness.
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Paul had taken great paines to make a match betwixt Christ and them, and to fit them for such a glorious husband:Paul had taken great pains to make a match betwixt christ and them, and to fit them for such a glorious husband:
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but he was much afraide lest it would be broken, in regard of manie of them,
but he was much afraid lest it would be broken, in regard of many of them,
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and that as the Diuell deceiued Eue, so the false Apostles would deceiue them, and that by transforming themselues into the Apostles of Christ, making shew (as the Diuell doth,) of the greatest loue and care of their good, and of their eternall saluation:
and that as the devil deceived Eue, so the false Apostles would deceive them, and that by transforming themselves into the Apostles of christ, making show (as the devil does,) of the greatest love and care of their good, and of their Eternal salvation:
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when the truth was, they intended no such thing, but onely the seruing of themselues, in their carnall credit and commoditie.
when the truth was, they intended no such thing, but only the serving of themselves, in their carnal credit and commodity.
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Secondly, albeit such kinde of persons doe worke much mischiefe, yet they seldome passe vnder the censure of men for the same,
Secondly, albeit such kind of Persons do work much mischief, yet they seldom pass under the censure of men for the same,
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and therefore it stands the Lord vpon to rebuke and punish them;
and Therefore it Stands the Lord upon to rebuke and Punish them;
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Nay, they are so farre from being condemned by men, that they haue great thankes many times,
Nay, they Are so Far from being condemned by men, that they have great thanks many times,
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for their wise counsell and good aduice (though it be most vile and diuellish,) in incensing mens mindes against such as haue wronged them,
for their wise counsel and good Advice (though it be most vile and devilish,) in incensing men's minds against such as have wronged them,
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and putting it into their heads how they may bee auenged of them; which is a thing most detestable before God, and therefore shall not goe vnpunished.
and putting it into their Heads how they may be avenged of them; which is a thing most detestable before God, and Therefore shall not go unpunished.
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Thirdly, their hearts are maruellously hardened:
Thirdly, their hearts Are marvellously hardened:
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for when they can fetch ouer men according as they list, they intertaine an opinion of singular witte and vnderstanding,
for when they can fetch over men according as they list, they entertain an opinion of singular wit and understanding,
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& of a deepe reach in themselues, and so begin to contemne others, and will not admit of a reproofe or admonition from any:
& of a deep reach in themselves, and so begin to contemn Others, and will not admit of a reproof or admonition from any:
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and therefore being growen to this height of pride, and this exceeding hardnesse of heart, they are the more fit for Gods iudgements to be executed vpon them.
and Therefore being grown to this height of pride, and this exceeding hardness of heart, they Are the more fit for God's Judgments to be executed upon them.
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Fourthly, Gods wisedome is much magnified by proceeding against such: they are fit aduersaries for him, who scattereth the deuices of the craftie, Iob. 5.12. so that their handes cannot accomplish that which they enterprise, (as Iob speaketh) and that taketh the crafty in their craftinesse, causing those that are cunning hunters and fowlers, to fall into the pit that they haue digged for others, and to be insnared in the works of their owne handes;
Fourthly, God's Wisdom is much magnified by proceeding against such: they Are fit Adversaries for him, who Scattereth the devices of the crafty, Job 5.12. so that their hands cannot accomplish that which they enterprise, (as Job speaks) and that Takes the crafty in their craftiness, causing those that Are cunning Hunters and fowlers, to fallen into the pit that they have dug for Others, and to be Ensnared in the works of their own hands;
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(16) sermon (DIV1)
588
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3509
so that when they goe about to take others, it falleth out by the righteous and wise prouidence of God, that they are taken themselues. so that when they go about to take Others, it falls out by the righteous and wise providence of God, that they Are taken themselves.
av cst c-crq pns32 vvb a-acp pc-acp vvi n2-jn, pn31 vvz av p-acp dt j cc j n1 pp-f np1, cst pns32 vbr vvn px32.
(16) sermon (DIV1)
588
Image 138
3510
Sith it is so dangerous to haue a crafty and cunning head, closely to plot and contriue mischiefe, let this admonish vs to beware of that vice:
Sith it is so dangerous to have a crafty and cunning head, closely to plot and contrive mischief, let this admonish us to beware of that vice:
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(16) sermon (DIV1)
589
Image 138
3511
for assuredly, it will bring shame vpon the fauourers thereof.
for assuredly, it will bring shame upon the favourers thereof.
c-acp av-vvn, pn31 vmb vvi n1 p-acp dt n2 av.
(16) sermon (DIV1)
589
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3512
The wise man saith, Hee that imagineth to doe euill, men shall call him an authour of wickednesse.
The wise man Says, He that imagineth to do evil, men shall call him an author of wickedness.
dt j n1 vvz, pns31 cst vvz pc-acp vdi j-jn, n2 vmb vvi pno31 dt n1 pp-f n1.
(16) sermon (DIV1)
589
Image 138
3513
All men shall point at such a one, There goeth a crafty fellow, a subtill Foxe, &c:
All men shall point At such a one, There Goes a crafty fellow, a subtle Fox, etc.:
d n2 vmb vvi p-acp d dt pi, a-acp vvz dt j n1, dt j n1, av:
(16) sermon (DIV1)
589
Image 138
3514
so that the name of a vagrant is not more odious then his: euery one hath such in detestation, euen the most contemptible of the people:
so that the name of a vagrant is not more odious then his: every one hath such in detestation, even the most contemptible of the people:
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(16) sermon (DIV1)
589
Image 138
3515
Doe you see yonder man? (will they say) he is a perillous fellow, able to set a thousand together by the eares;
Do you see yonder man? (will they say) he is a perilous fellow, able to Set a thousand together by the ears;
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(16) sermon (DIV1)
589
Image 138
3516
If any haue an euill cause, hee is a man for his turne:
If any have an evil cause, he is a man for his turn:
cs d vhb dt j-jn n1, pns31 vbz dt n1 p-acp po31 n1:
(16) sermon (DIV1)
589
Image 138
3517
Let him make him his Soliciter, and hee will goe as farre as diuellish and craftie wit can reach.
Let him make him his Soliciter, and he will go as Far as devilish and crafty wit can reach.
vvb pno31 vvi pno31 po31 n1, cc pns31 vmb vvi c-acp av-j c-acp j cc j n1 vmb vvi.
(16) sermon (DIV1)
589
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3518
And as it is a blemish to the name, so it is the bane of ones estate to bee a fraudulent dealer.
And as it is a blemish to the name, so it is the bane of ones estate to be a fraudulent dealer.
cc c-acp pn31 vbz dt n1 p-acp dt n1, av pn31 vbz dt n1 pp-f pig n1 pc-acp vbi dt j n1.
(16) sermon (DIV1)
589
Image 138
3519
The bread of deceit (saith Salomon) is sweete to a man, Prou 20.17. but afterterward his mouth shall be filled with grauell. The bred of deceit (Says Solomon) is sweet to a man, Prou 20.17. but afterterward his Mouth shall be filled with gravel.
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(16) sermon (DIV1)
589
Image 138
3520
Howsoeuer deceitfull persons doe snatch heere and there, and get much from others, yet few of them thriue,
Howsoever deceitful Persons do snatch Here and there, and get much from Others, yet few of them thrive,
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(16) sermon (DIV1)
589
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3521
but the curse of God lighting vpon that which they haue, makes hauocke of all.
but the curse of God lighting upon that which they have, makes havoc of all.
cc-acp dt n1 pp-f np1 vvg p-acp d r-crq pns32 vhb, vvz n1 pp-f d.
(16) sermon (DIV1)
589
Image 138
3522
And therefore as wee tender our estimation and good estate in the world, let vs beware of such practises.
And Therefore as we tender our estimation and good estate in the world, let us beware of such practises.
cc av c-acp pns12 vvb po12 n1 cc j n1 p-acp dt n1, vvb pno12 vvi pp-f d n2.
(16) sermon (DIV1)
589
Image 138
3523
Secondly, let vs hence learne, not to be discouraged at crafty aduersaries, that haue winding wits,
Secondly, let us hence Learn, not to be discouraged At crafty Adversaries, that have winding wits,
ord, vvb pno12 av vvi, xx pc-acp vbi vvn p-acp j n2, cst vhb j-vvg n2,
(16) sermon (DIV1)
590
Image 138
3524
& plotting heads, and flattering tongues, and acceptance with great ones, euen as they would wish:
& plotting Heads, and flattering tongues, and acceptance with great ones, even as they would wish:
cc vvg n2, cc j-vvg n2, cc n1 p-acp j pi2, av c-acp pns32 vmd vvi:
(16) sermon (DIV1)
590
Image 138
3525
let vs not bee dismayed heereat, but let this be our comfort, when they fawne, and flatter,
let us not be dismayed hereat, but let this be our Comfort, when they fawn, and flatter,
vvb pno12 xx vbi vvn av, cc-acp vvb d vbb po12 n1, c-crq pns32 vvb, cc vvi,
(16) sermon (DIV1)
590
Image 138
3526
and lie, and traduce vs most shamefully, that the Lord will cut off the lying lips.
and lie, and traduce us most shamefully, that the Lord will Cut off the lying lips.
cc vvi, cc vvi pno12 av-ds av-j, cst dt n1 vmb vvi a-acp dt j-vvg n2.
(16) sermon (DIV1)
590
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3527
Grant that we haue not libertie or skill to encounter them, yet the Lord hath: There is no wisedome, nor vnderstanding, Prou. 21.30. nor counsell against him:
Grant that we have not liberty or skill to encounter them, yet the Lord hath: There is no Wisdom, nor understanding, Prou. 21.30. nor counsel against him:
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(16) sermon (DIV1)
590
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3528
that is, none of these shall take any effect against him:
that is, none of these shall take any Effect against him:
cst vbz, pix pp-f d vmb vvi d n1 p-acp pno31:
(16) sermon (DIV1)
590
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3529
and therefore the Psalmist saith, The Lord breaketh the counsell of the Heathen, and bringeth to nought the deuices of the people.
and Therefore the Psalmist Says, The Lord breaks the counsel of the Heathen, and brings to nought the devices of the people.
cc av dt n1 vvz, dt n1 vvz dt n1 pp-f dt j-jn, cc vvz p-acp pi dt n2 pp-f dt n1.
(16) sermon (DIV1)
590
Image 138
3530
Though all the wisedome of all the nations in the earth were laide together, yet God would bring all their consultations to nothing if they made against him.
Though all the Wisdom of all the Nations in the earth were laid together, yet God would bring all their Consultations to nothing if they made against him.
cs d dt n1 pp-f d dt n2 p-acp dt n1 vbdr vvn av, av np1 vmd vvi d po32 n2 p-acp pix cs pns32 vvd p-acp pno31.
(16) sermon (DIV1)
590
Image 138
3531
When Achitophel fell from Dauid to take part with Absolon, it much troubled Dauid, for his words were as Oracles,
When Ahithophel fell from David to take part with Absalom, it much troubled David, for his words were as Oracles,
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(16) sermon (DIV1)
590
Image 138
3532
and none could speake more in matters of policie then he, and he knew all Dauids heart,
and none could speak more in matters of policy then he, and he knew all David heart,
cc pix vmd vvi av-dc p-acp n2 pp-f n1 cs pns31, cc pns31 vvd d npg1 n1,
(16) sermon (DIV1)
590
Image 138
3533
and the state of the whole kingdome, and therefore he turneth himselfe vnto God:
and the state of the Whole Kingdom, and Therefore he turns himself unto God:
cc dt n1 pp-f dt j-jn n1, cc av pns31 vvz px31 p-acp np1:
(16) sermon (DIV1)
590
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3534
O Lord (saith he) I pray thee turne the counsell of Achitophel into foolishnesse: Oh Lord (Says he) I pray thee turn the counsel of Ahithophel into foolishness:
uh n1 (vvz pns31) pns11 vvb pno21 vvi dt n1 pp-f np1 p-acp n1:
(16) sermon (DIV1)
590
Image 138
3535
and God heard his request, and did so, insomuch that no creature could deale more foolishly for the procuring of his owne euerlasting woe and shame,
and God herd his request, and did so, insomuch that no creature could deal more foolishly for the procuring of his own everlasting woe and shame,
cc np1 vvd po31 n1, cc vdd av, av cst dx n1 vmd vvi av-dc av-j p-acp dt n-vvg pp-f po31 d j n1 cc n1,
(16) sermon (DIV1)
590
Image 138
3536
then he did in hanging himselfe.
then he did in hanging himself.
cs pns31 vdd p-acp vvg px31.
(16) sermon (DIV1)
590
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3537
The diuell is still labouring to worke mischiefe, and he wants not craft nor subtiltie, besides the experience that he hath had from the beginning of the world hitherunto:
The Devil is still labouring to work mischief, and he Wants not craft nor subtlety, beside the experience that he hath had from the beginning of the world hitherunto:
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(16) sermon (DIV1)
591
Image 138
3538
yet for all this, he hath neuer beene, nor shall be able to procure the ouerthrow of one of Gods elect.
yet for all this, he hath never been, nor shall be able to procure the overthrow of one of God's elect.
av c-acp d d, pns31 vhz av-x vbn, ccx vmb vbi j pc-acp vvi dt n1 pp-f crd pp-f npg1 j-vvn.
(16) sermon (DIV1)
591
Image 138
3539
The Church hath beene nothing the worse, though he haue beene still warring against it.
The Church hath been nothing the Worse, though he have been still warring against it.
dt n1 vhz vbn pix dt jc, cs pns31 vhb vbn av j-vvg p-acp pn31.
(16) sermon (DIV1)
591
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3540
And why is this, but because Gods wisedome is infinitly beyond all the subtilty of the diuell? And what cause haue we then to feare crasty men, seeing their Captaine hath had no better successe,
And why is this, but Because God's Wisdom is infinitely beyond all the subtlety of the Devil? And what cause have we then to Fear Crusty men, seeing their Captain hath had no better success,
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(16) sermon (DIV1)
591
Image 138
3541
and seeing that the Lord hath a quarrell against them as well as against their head?
and seeing that the Lord hath a quarrel against them as well as against their head?
cc vvg cst dt n1 vhz dt n1 p-acp pno32 c-acp av c-acp p-acp po32 n1?
(16) sermon (DIV1)
591
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3542
And the tongue that speaketh proud things. ] In that the Prophet denounceth iudgement against such kinde of persons, the doctrine is, thatAnd the tongue that speaks proud things. ] In that the Prophet Denounceth judgement against such kind of Persons, the Doctrine is, that
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(16) sermon (DIV1)
592
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3543
The more wicked men boast of their mischieuous intents, the neerer mischiefe is vnto them.
The more wicked men boast of their mischievous intents, the nearer mischief is unto them.
dt av-dc j n2 vvi pp-f po32 j n2, dt jc n1 vbz p-acp pno32.
(16) sermon (DIV1)
594
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3544
When they bragge most how well the world goes with them, and what hope they haue of effecting their badde purposes, some great euill is euen at their doores.
When they brag most how well the world Goes with them, and what hope they have of effecting their bad Purposes, Some great evil is even At their doors.
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(16) sermon (DIV1)
595
Image 138
3545
When men boast in their talke, and swords are in their lips (as Dauid speaketh) then the Lord will haue them in derision, and laugh at their destruction.
When men boast in their talk, and swords Are in their lips (as David speaks) then the Lord will have them in derision, and laugh At their destruction.
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(16) sermon (DIV1)
595
Image 138
3546
When they fall to bragging, God fals to laughing:
When they fallen to bragging, God falls to laughing:
c-crq pns32 vvb p-acp j-vvg, np1 vvz p-acp vvg:
(16) sermon (DIV1)
595
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3547
and when their swords are drawne out against others, the Lords hand is stretched out against them.
and when their swords Are drawn out against Others, the lords hand is stretched out against them.
cc c-crq po32 n2 vbr vvn av p-acp n2-jn, dt n2 n1 vbz vvn av p-acp pno32.
(16) sermon (DIV1)
595
Image 138
3548
Whē Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.
When Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.
c-crq np1 p-acp dt n1 pp-f po31 n1 vvd, r-crq vbz dt n1? np1 vvd pno31 vvi r-crq pns31 vbds.
(16) sermon (DIV1)
595
Image 138
3549
And when the enemie said, I will pursue, I will ouertake them, (meaning the Israelites) I will diuide the spoile, &c: And when the enemy said, I will pursue, I will overtake them, (meaning the Israelites) I will divide the spoil, etc.:
cc c-crq dt n1 vvd, pns11 vmb vvi, pns11 vmb vvi pno32, (vvg dt np1) pns11 vmb vvi dt n1, av:
(16) sermon (DIV1)
595
Image 138
3550
then the Lord set in against them, and made the Sea to couer them, so that they sanke as lead in the mighty waters.
then the Lord Set in against them, and made the Sea to cover them, so that they sank as led in the mighty waters.
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(16) sermon (DIV1)
595
Image 138
3551
So when Saneherib insulted against God, and against his people, and bragged what his forefathers and himselfe had done,
So when Sennacherib insulted against God, and against his people, and bragged what his Forefathers and himself had done,
av c-crq np1 vvd p-acp np1, cc p-acp po31 n1, cc vvd r-crq po31 n2 cc px31 vhn vdn,
(16) sermon (DIV1)
596
Image 138
3552
and what now he would doe, if they would not yeeld vp the Citie and themselues into his hands, then did the Lord put a hooke into his nostrils,
and what now he would do, if they would not yield up the city and themselves into his hands, then did the Lord put a hook into his nostrils,
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(16) sermon (DIV1)
596
Image 138
3553
and a bridle into his lips, & brought him backe againe the same way he came,
and a bridle into his lips, & brought him back again the same Way he Come,
cc dt n1 p-acp po31 n2, cc vvd pno31 av av dt d n1 pns31 vvd,
(16) sermon (DIV1)
596
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3554
and caused him to fall by the hands of his owne sonnes. And the reasons why it must needs be so, are these:
and caused him to fallen by the hands of his own Sons. And the Reasons why it must needs be so, Are these:
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(16) sermon (DIV1)
596
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3555
First, when vngodly men do most vaunt of their malicious intents against Gods people, then is the Lords compassion most stirred towards them:
First, when ungodly men do most vaunt of their malicious intents against God's people, then is the lords compassion most stirred towards them:
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(16) sermon (DIV1)
598
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3556
euen as it is with earthly parents, when any one threatens their children, that if hee take them, hee will knocke out their braines;
even as it is with earthly Parents, when any one threatens their children, that if he take them, he will knock out their brains;
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(16) sermon (DIV1)
598
Image 138
3557
this will cause them to preuide for the safetie of their children, and that such leaud persons bee punished and restrained.
this will cause them to preuide for the safety of their children, and that such lewd Persons be punished and restrained.
d vmb vvi pno32 pc-acp vvi p-acp dt n1 pp-f po32 n2, cc cst d j n2 vbb vvn cc vvn.
(16) sermon (DIV1)
598
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3558
This was Dauids comfort against Doeg: Psal. 52.1. Why boastest thou thy selfe in thy wickednes, ô man of power? (saith hee) The louing kindnesse of God endureth daily.
This was David Comfort against Doeg: Psalm 52.1. Why boastest thou thy self in thy wickedness, o man of power? (Says he) The loving kindness of God Endureth daily.
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(16) sermon (DIV1)
599
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3559
If the stocke of Gods goodnes were all spent, then his children had reason to hang downe their heads:
If the stock of God's Goodness were all spent, then his children had reason to hang down their Heads:
cs dt n1 pp-f npg1 n1 vbdr d vvn, cs po31 n2 vhd n1 pc-acp vvi a-acp po32 n2:
(16) sermon (DIV1)
599
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3560
but seeing that is, and will be as much still as euer it was, they neede not feare the insultations of their wicked aduersaries.
but seeing that is, and will be as much still as ever it was, they need not Fear the insultations of their wicked Adversaries.
cc-acp vvg cst vbz, cc vmb vbi c-acp av-d av c-acp av pn31 vbds, pns32 vvb xx vvi dt n2 pp-f po32 j n2.
(16) sermon (DIV1)
599
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3561
Secondly, at such times Gods seruants begin to looke about them:
Secondly, At such times God's Servants begin to look about them:
ord, p-acp d n2 ng1 n2 vvb pc-acp vvi p-acp pno32:
(16) sermon (DIV1)
600
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3562
when their enemies speake of wonders that they will worke against them, then they are wakened,
when their enemies speak of wonders that they will work against them, then they Are wakened,
c-crq po32 n2 vvi pp-f n2 cst pns32 vmb vvi p-acp pno32, cs pns32 vbr vvn,
(16) sermon (DIV1)
600
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3563
and stirred vp to crie vnto the Lord, as in the 94. Psalme, O Lord God the auenger! O Lord God the aueng•r! shew thy selfe cleerly.
and stirred up to cry unto the Lord, as in the 94. Psalm, Oh Lord God the avenger! O Lord God the aueng•r! show thy self clearly.
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(16) sermon (DIV1)
600
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3564
And why are they so instant and earnest with God? The reason is yeelded, verse 4. The wicked prate and speake fiercely:
And why Are they so instant and earnest with God? The reason is yielded, verse 4. The wicked prate and speak fiercely:
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(16) sermon (DIV1)
600
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3565
all the workers of iniquitie vaunt themselues. all the workers of iniquity vaunt themselves.
d dt n2 pp-f n1 vvi px32.
(16) sermon (DIV1)
600
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3566
As if they should say, Lorde, if euer thou wilt awake and stand vp for our defense,
As if they should say, Lord, if ever thou wilt awake and stand up for our defence,
c-acp cs pns32 vmd vvi, n1, cs av pns21 vm2 vvi cc vvi a-acp p-acp po12 n1,
(16) sermon (DIV1)
600
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3567
now doe it, when vngodlie men doe so insult and triumph ouer vs.
now do it, when ungodly men do so insult and triumph over us
av vdb pn31, c-crq j n2 vdb av vvi cc vvi p-acp pno12
(16) sermon (DIV1)
600
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3568
Thirdly, such proud persons doe bid defiance to the Lord himselfe, and therefore hee hath a quarrell against them.
Thirdly, such proud Persons do bid defiance to the Lord himself, and Therefore he hath a quarrel against them.
ord, d j n2 vdb vvi n1 p-acp dt n1 px31, cc av pns31 vhz dt n1 p-acp pno32.
(16) sermon (DIV1)
601
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3569
All the proud [ in heart ] are an abomination vnto him. All the proud [ in heart ] Are an abomination unto him.
d dt j [ p-acp n1 ] vbr dt n1 p-acp pno31.
(16) sermon (DIV1)
601
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3570
But if their pride appeare in a more notorious manner in their tongues, and in their behauiour, they are much more hatefull vnto him:
But if their pride appear in a more notorious manner in their tongues, and in their behaviour, they Are much more hateful unto him:
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for in making boast of their owne hearts desire, they doe contemne the Lord; for in making boast of their own hearts desire, they do contemn the Lord;
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(16) sermon (DIV1)
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3572
and in speaking against the Church, they set their tongues against heauen it selfe, as the Prophet speaketh.
and in speaking against the Church, they Set their tongues against heaven it self, as the Prophet speaks.
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(16) sermon (DIV1)
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3573
Which point thus prooued, ministreth vnto vs, First, an vse of instruction, that seeing the Lord is so incensed against proud boasters,
Which point thus proved, Ministereth unto us, First, an use of instruction, that seeing the Lord is so incensed against proud boaster's,
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(16) sermon (DIV1)
602
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3574
therefore wee should containe our selues within the compasse of modestie, and neuer boast at all,
Therefore we should contain our selves within the compass of modesty, and never boast At all,
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(16) sermon (DIV1)
603
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3575
but let others mouthes, and our owne workes, and Gods voice at the last day praise vs, and not our owne lips:
but let Others mouths, and our own works, and God's voice At the last day praise us, and not our own lips:
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(16) sermon (DIV1)
603
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3576
but especially let vs take heede of vaunting our selues against the people of God, and against the Maiestie of God himselfe;
but especially let us take heed of vaunting our selves against the people of God, and against the Majesty of God himself;
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(16) sermon (DIV1)
603
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3577
for that will least of all be endured. Secondy, here is an vse of consolation against all the insultations of malicious enemies:
for that will least of all be endured. Second, Here is an use of consolation against all the insultations of malicious enemies:
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(16) sermon (DIV1)
603
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3578
if wee can with patience and modestie endure, and stand it out for a while, not returning like for like,
if we can with patience and modesty endure, and stand it out for a while, not returning like for like,
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(16) sermon (DIV1)
604
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3579
nor vsing any sharpnes and bitternesse against them, we shall see that the Lord will cut them off.
nor using any sharpness and bitterness against them, we shall see that the Lord will Cut them off.
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(16) sermon (DIV1)
604
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3580
If a man had knowne the day before, what should haue befallen Haman, notwithstanding all his boasting of his greatnes,
If a man had known the day before, what should have befallen Haman, notwithstanding all his boasting of his greatness,
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(16) sermon (DIV1)
604
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3581
and of his honour, and of that fauour which hee had with the King, and of all the cuill that hee intended against the Iewes, and against Mordecai especially;
and of his honour, and of that favour which he had with the King, and of all the cuill that he intended against the Iewes, and against Mordecai especially;
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(16) sermon (DIV1)
604
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3582
if (I say) a man had knowen besore hand what should haue befallen him, would it not haue made him laugh at his pride and follie? Yes certainely:
if (I say) a man had known besore hand what should have befallen him, would it not have made him laugh At his pride and folly? Yes Certainly:
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604
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3583
and yet the case of all boasters against Gods Church is little or better then his.
and yet the case of all boaster's against God's Church is little or better then his.
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604
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3584
And if we could with the eye of faith behold Gods purpose concerning their ruine and ouerthrow, all their bragging would seeme vnto vs,
And if we could with the eye of faith behold God's purpose Concerning their ruin and overthrow, all their bragging would seem unto us,
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(16) sermon (DIV1)
604
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3585
and it is indeed, euen exceeding ridiculous.
and it is indeed, even exceeding ridiculous.
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604
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3586
And this in particular should comfort vs against the blasphemies of the Church of Rome, and against all her insultations ouer the Saints:
And this in particular should Comfort us against the Blasphemies of the Church of Rome, and against all her insultations over the Saints:
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(16) sermon (DIV1)
604
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3587
for the Lord hath set downe her sentence:
for the Lord hath Set down her sentence:
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3588
In as much as she gloried her selfe, so much giue ye her torment and sorrow: In as much as she gloried her self, so much give you her torment and sorrow:
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(16) sermon (DIV1)
604
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3589
for she saith in her heart, I sit being a Qucene, and am no widow, and shall see no mourning. for she Says in her heart, I fit being a Queen, and am no widow, and shall see no mourning.
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(16) sermon (DIV1)
604
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3590
But what saith God? Therefore shall her plagues come at one day, death, & sorrow,
But what Says God? Therefore shall her plagues come At one day, death, & sorrow,
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(16) sermon (DIV1)
604
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3591
& famine, and she shalbe burnt with fire, &c. Verse 4. With our tongues wee will preuaile:
& famine, and she shall burned with fire, etc. Verse 4. With our tongues we will prevail:
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(16) sermon (DIV1)
604
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3592
our lips are our owne ] In that they are heere found fault with for thus speaking,our lips Are our own ] In that they Are Here found fault with for thus speaking,
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(16) sermon (DIV1)
605
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3593
because they affirme that which is directly contrary to the truth, the point hence to bee obserued is, that
Because they affirm that which is directly contrary to the truth, the point hence to be observed is, that
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(16) sermon (DIV1)
605
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3594
No man hath the royaltie of his owne tongue, nor the ordering of his owne speech.
No man hath the royalty of his own tongue, nor the ordering of his own speech.
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(16) sermon (DIV1)
606
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3595
Euery mans tongue is in Gods hand, and his wordes at Gods disposing, hee is Lord ouer all mens tongues; Every men tongue is in God's hand, and his words At God's disposing, he is Lord over all men's tongues;
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(16) sermon (DIV1)
607
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3596
which will euidently appeare by this, that
which will evidently appear by this, that
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607
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3597
First, men cannot speake what they would, but what the Lord will, according to that of Salomon: The preparations of the heart are in man:
First, men cannot speak what they would, but what the Lord will, according to that of Solomon: The preparations of the heart Are in man:
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(16) sermon (DIV1)
608
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3598
that is, a man determineth and prepareth what to vtter: but the answer of the tongue is of the Lord.
that is, a man determineth and Prepareth what to utter: but the answer of the tongue is of the Lord.
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608
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3599
As who should say, When a man hath done so, yet he shall speake, not what he himselfe intended, but what God hath decreed;
As who should say, When a man hath done so, yet he shall speak, not what he himself intended, but what God hath decreed;
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(16) sermon (DIV1)
608
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3600
as is plaine in Balaam, who came with a purpose to curse, and if the Lord had permitted him, he would haue vomited out horrible imprecations against the Israelites; for that would haue made for his credit and commoditie:
as is plain in balaam, who Come with a purpose to curse, and if the Lord had permitted him, he would have vomited out horrible imprecations against the Israelites; for that would have made for his credit and commodity:
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(16) sermon (DIV1)
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3601
but notwithstanding his intent, the Lord made him to blesse his people in stead of cursing them. but notwithstanding his intent, the Lord made him to bless his people in stead of cursing them.
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608
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3602
And so Saul, he would haue all men know that Dauid was a Traitor, and therefore he pursued him, to bereaue him of his life:
And so Saul, he would have all men know that David was a Traitor, and Therefore he pursued him, to bereave him of his life:
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3603
yet when he met with him, he had no power so much as to rate him, or to rebuke him;
yet when he met with him, he had no power so much as to rate him, or to rebuke him;
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(16) sermon (DIV1)
608
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3604
but on the contrarie part, is driuen to iustifie him: O my sonne Dauid (saith he) thou art more righteous then I.
but on the contrary part, is driven to justify him: Oh my son David (Says he) thou art more righteous then I.
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3605
And this we may obserue in our owne experience, that oftentimes men, contrary to their mindes, doe vtter things which doe exceedingly grieue them,
And this we may observe in our own experience, that oftentimes men, contrary to their minds, do utter things which do exceedingly grieve them,
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(16) sermon (DIV1)
608
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3606
and bury other things in silence, the speaking whereof might haue beene very behoouefull vnto them:
and bury other things in silence, the speaking whereof might have been very behooveful unto them:
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(16) sermon (DIV1)
608
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3607
whence do arise these and the like speeches, How was I ouerseene in that which I said? What an aduantage did I lose at such a time? which doth plainly prooue, that God hath the disposing of mens tongues.
whence do arise these and the like Speeches, How was I overseen in that which I said? What an advantage did I loose At such a time? which does plainly prove, that God hath the disposing of men's tongues.
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(16) sermon (DIV1)
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3608
Secondly, God hath giuen Lawes for the tongue, how it should be ruled, that men should not speake blasphemously, nor filthily, nor bitterly:
Secondly, God hath given Laws for the tongue, how it should be ruled, that men should not speak blasphemously, nor filthily, nor bitterly:
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(16) sermon (DIV1)
609
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3609
whence it may be concluded, that it is Gods subiect; for Princes make statutes for none but for their owne subiects.
whence it may be concluded, that it is God's Subject; for Princes make statutes for none but for their own Subjects.
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(16) sermon (DIV1)
609
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3610
Thirdly, the successe and euent of mens speeches is according to Gods pleasure. They say, With our tongues we will preuaile; yet doe they not preuaile:
Thirdly, the success and event of men's Speeches is according to God's pleasure. They say, With our tongues we will prevail; yet do they not prevail:
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(16) sermon (DIV1)
610
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3611
for whereas they forespeake others destruction, the wise man saith, A fooles mouth is his owne destruction.
for whereas they forespeak Others destruction, the wise man Says, A Fools Mouth is his own destruction.
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(16) sermon (DIV1)
610
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3612
And whereas they say triumphingly, Sion shall be condemned, and our eye shall looke vpon Sion, they know not the Lords counsell, to wit, that they themselues shall be gathered as sheaues into the barne, to be threshed & beatē in pieces by Gods people.
And whereas they say triumphingly, Sion shall be condemned, and our eye shall look upon Sion, they know not the lords counsel, to wit, that they themselves shall be gathered as sheaves into the bairn, to be threshed & beaten in Pieces by God's people.
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(16) sermon (DIV1)
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3613
Fourthly, God will plague wicked men, as well as reward godly men for their speeches.
Fourthly, God will plague wicked men, as well as reward godly men for their Speeches.
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611
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3614
By thy wordes thou shalt be iustified, (saith our Sauiour) and by thy wordes thou shalt be condemned: By thy words thou shalt be justified, (Says our Saviour) and by thy words thou shalt be condemned:
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(16) sermon (DIV1)
611
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3615
And, Wee must render an account for euery idle word: which euidently sheweth, that God hath the soueraigntie of mens tongues.
And, we must render an account for every idle word: which evidently shows, that God hath the sovereignty of men's tongues.
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3616
Now seeing that the Lorde hath the gouernement thereof, this serueth
Now seeing that the Lord hath the government thereof, this serveth
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612
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3617
First, to teach vs, that therfore wee should craue assistance from him for the well ordering of the same.
First, to teach us, that Therefore we should crave assistance from him for the well ordering of the same.
ord, pc-acp vvi pno12, cst av pns12 vmd vvi n1 p-acp pno31 p-acp dt av vvg pp-f dt d.
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613
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3618
Euen as that holy Prophet doth, where he saith, Set a watch ô Lord before my mouth, Psal. 1.41.3. and keepe the doore of my lips:
Eve as that holy Prophet does, where he Says, Set a watch o Lord before my Mouth, Psalm 1.41.3. and keep the door of my lips:
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3619
God will haue the ordering of them by his prouidence, whether we will or not:
God will have the ordering of them by his providence, whither we will or not:
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613
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3620
but by his grace hee will not guide them, vnles we sue vnto him in that behalfe:
but by his grace he will not guide them, unless we sue unto him in that behalf:
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613
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3621
therefore let vs beseech him so to sanctifie & purifie our harts, that out of the abundance thereof, our tongues may speake vnto his praise,
Therefore let us beseech him so to sanctify & purify our hearts, that out of the abundance thereof, our tongues may speak unto his praise,
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(16) sermon (DIV1)
613
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3622
and to our owne, and others edification.
and to our own, and Others edification.
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3623
Secondly, that we should not be afraid of performing any good dutie, in regard of mens tongues;
Secondly, that we should not be afraid of performing any good duty, in regard of men's tongues;
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3624
for though they threaten, and raile, and slander, and traduce vs, yet they shall not hurt vs,
for though they threaten, and rail, and slander, and traduce us, yet they shall not hurt us,
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3625
for God will hide vs from the scourge of the tongue, so that no such weapons shall preuaile against vs:
for God will hide us from the scourge of the tongue, so that no such weapons shall prevail against us:
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for the Lord made the tongue, and the men themselues that speake therewith;
for the Lord made the tongue, and the men themselves that speak therewith;
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3627
and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof:
and there is no voice, nor found that Proceedeth out of the Mouth, but the Lord hath the ordering thereof:
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3628
and therefore let vs sue vnto him, as the Apostles did, saying, O Lord behold their threatnings, behold their reuilings,
and Therefore let us sue unto him, as the Apostles did, saying, Oh Lord behold their threatenings, behold their revilings,
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3629
and doe thou iudge betwixt vs and them:
and do thou judge betwixt us and them:
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3630
and thou which hast the disposing of all mens tongues, preserue thy seruants from the hurt that may befall vs through the same.
and thou which hast the disposing of all men's tongues, preserve thy Servants from the hurt that may befall us through the same.
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3631
The ende of the fourth Sermon.
The end of the fourth Sermon.
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