mercy I am excluded from being in the number of them that kéeping thy couenant and Testimonies receaue thy great mercies and true promises Therefore O Lord séeing I see how farre I am from kéeping the same by heaping vp daily howrely so many and greeuous sinnes I humbly euen for thy glorious name and not for my deserts sake beséech thée to pardon and forgiue them all so shall all thy pathes be mercy and truth to mée Doct. 1 1. Doctrine Whosoeuer desireth that all thinges that the Lord doth to his Church procéeding of his mercy and truth should turne to his good that hée may be not onely a member of it but also with it to be partaker of his mercies must feruently zealously and earnestly pray vnto God that for his names sake he would vouchsafe to pardon him al his sinnes The 1. Reason is Except our sinnes be pardoned which without our prayer to GOD shall neuer bée all that the Lord doth to vs shall euen our meate drinke hearing the holy worde receiuing the holy Sacramentes temptations afflictions prosperities and what else soeuer wée receyue from his hand redound from him not of his mercie and so hée a blessing but from his wrath and so bée a curse against vs. Vse The vse thereof is First let vs striue against that temptation which perswadeth vs to cease praying to God for remission of our sinnes Sathan our aduersary tempteth vs on the right hand and on the left that is by aduersity and prosperity By aduersity to distrust in God as he tēpted our Sauiour when he was hungry to diffidence and distrust in the prouidence of God when he perceiued that by aduersity he could not preuaile to ouercome him he tempteth him by his confidence Math. 4. Luk. 4. That séeing he trusted in Gods protection that therefore if hée cast himselfe downe from the pinacle of the Temple he should be protected of the Lord by the ministery of his holy Angels Lo we sée that by his confidence he would haue him to tempt God Euen so he tempteth vs if he perceiue that we haue no faith he will perswade not to pray for it if he sée that we are perswaded that the Lord loueth vs he will perswade vs that we need not pray to him for that which we already haue for although we are in our consciences to the great comfort thereof in all afflictions perswaded that the Lord loueth vs yet notwithstanding we must continually pray to his maiesty for the fame and the forgiuenes of our sinnes els we kéepe not his testimonies so by consequence it is but a vaine perswasiō that we haue that God fauoureth vs which may proceede from an opinion thereof onely which the infidels may haue but as for a true faith they onely that haue the Spirite of Praier and exercise the same haue it and so by consequence they onely shall receyue remission of their sinnes Let vs therefore resist this temptation Let vs vse this holy exercise for thereby we both encrease in godlines and all things that the Lord doth to vs euen temptations and afflictions shall redound to our good and from the Lords mercie Text. For thy names sake be mercifull to my sinnes Doct. 2 2. Doct. We must be perswaded that God when he forgiueth sinnes doth for his owne sake not for any other cause whatsoeuer pardō the same The reason is He is good and gracious of himselfe Vse The vse is That we acknowledge that there is none other name giuen vnder heauen whereby we are saued that our sinnes are forgiuen vs without the which there is no saluation but onely the name of our Lord Iesus none other meanes none abilitie power aucthoritie in any neyther in man or Angel but in the Lord onely * Similit Euen as an horseman holding the reynes of his horse guideth him as he wil euē so the Lord holdeth vs to guide vs at his pleasure either not to pardō or to forgiue vs our sins Act. 10. God holdeth the reynes in his handes to guide men at his pleasure and if it please him to punish our sinnes we haue nothing to reply why he should not condemne vs and if it please him of his great mercy wholy to pardon vs who shall resist him who shall let him to shew vs fauour True it is that this is strange to mans vnderstanding at the first sight For seing that God accepteth not the persons of men we aske wherefore he forgiueth some forgiueth not othersome wherfore tolerateth he the wicked seing him so disorderly Then may we trouble our heads to be curious to know wherefore doth the lord so deale But what cōclusiō must we make Euē only to refer al things to his wisdome purpose knowing that it is not in vs to rule him we cānot cōprehend those thinges that are aboue our reach And if it please God to forgiue vs let vs vnderstand that it is not for our deserts but of his frée mercy through Iesus Christ onely And this must bee well marked because the matter that I haue already spoken of comming naturally into mens imaginations hath béene the cause that false wicked doctrines haue ouerflowed in Christendome Psal 25.12 What man is hee that feareth the Lord Him wil he teach the way that he shall chuse The 2. part of the fifth Sermon 12. What man c. The sence is ALthough we know not of our selues what is right acceptable and pleasant to the Almightie what we might to Gods approuing and our owne profiting elect and chuse so that we feare the Lord in suffering our selues to be directed by him to a godly life wee shall alwayes find him a sure and holy guide vnto vs. Doct. 1 1. Doct. Whoso doth feare the Lord shall by his holy Spirite be directed how to frame his life The reason is Iob 1.1 Iob by fearing God is said to eschue euill was an vpright man and a iust man Vse The vse is That wee pray feruently vnto the Lord our God to giue vs his holy Spirite that wee thereby may lead our liues in holinesse and righteousnesse before him all the daies of our life Luke 1. The feare of GOD is not a slauish feare Rom. 8. but filiall yea it is a reuerence and an honor which wee owe and performe vnto the Lord our God séeing he is our good and gracious God mercifull master and louing father Haue wée then the feare of God before our eyes Then without all doubt all other things we estéeme not in comparisō of doing him homage seruice and honor then we will wholly addict our selues to his seruice It also comprehendeth the knowledge of our good God Do wee know him Then we do it in such maner as hee hath vttered made himselfe to be knowen not otherwise that is that he is our maker our maintainer and one that hath shewed such fatherly goodnesse towards vs that wee of dutie
notwithstanding God findeth meanes whereby the euill that is in Sathan and in our selues are turned to our good And here we sée how S. Paul was cured as it were Heb. 2.14 with a medicine as he himselfe confesseth after he had spoken of those high Reuelations which God gaue him 2. Cor. 12.1 2. Co. 12 1 2 3 4 5 6 7 8 9. It is not expedient for me no doubt to reioyce for I will come to visions and reuelations of the Lord. ver 2. I know a man in Christ aboue fourteene yeeres agone whether hee were in the bothe I cannot tell or out of the body I cannot tell God knoweth which was taken vp into the third heauen ver 3. And I know such a man whether in the body or out of the body I cannot tell God knoweth ver 4. How that hee was taken vp into Paradise and heard words which cannot bee spoken which are not possible for man to vtter ver 5. Or such a man will I reioyce of my selfe will I not reioyce except it bee of mine infirmities ver 6. For though I would reioyce I should not be a foole For I will say the truth but I refraine lest any man should thinke of me aboue that hee seeth in me or that hee heareth of me c. to the end of the ninth verse God hath prouided for me that I should not exalt my selfe too much Loe here a good preuision and very profitable for him For we know that pride is ready to throw vs headlong into hell and there is nothing that more prouoketh Gods displeasure then it For hee must of necessitie shew himselfe an enemie to the proude and to such as presume aboue their owne strength after what maner so euer it bee And S. Paul was in the same daunger if God had not remedied it In what sort did hee it It was saith Paul by sending me the messenger of Sathan to buffet me Sée how Sathan worketh in S. Paul euē by Gods permission And what was the issue Questionlesse he meant vtterly to haue ouerwhelmed him and his intent was to haue drawne him into wickednesse to the end that hee would haue him haue giuen ouer the seruice of God and by little little to haue withdrawne himselfe from Christianitie by reason of the wearisome miseries and troubles which he endured without ceasing Behold heere Sathans purpose Notwithstanding this God purposed another end to binde his deare seruant that he should not forget himselfe and so exalt himselfe to the great displeasure of God For this cause he was buffetted The Apostle doth purposely chuse the phrase of buffetting God vsed him not as a man of armes that fighteth in the fielde to giue him a glorious victorie but buffetted him like a boy to his shame and reproach Thus the holy Apostle whome God had endued with so excellent gifts of the holy Ghost was so farre made an vnderling to Sathan that he as it were spit in his face and wrought him many other villanies We sée then how God turneth the euill into good when hee maketh all Sathans stings to serue vs as medicines whereby he purgeth vs of the vices that Sathan hid in vs. And therfore we haue cause to praise God in al respects yea euē although at the first sight his iudgemēt séemeth to our imaginations ouer-boysterous and that by our fleshly vnderstanding wee cannot vnderstand them When we haue well considered all these and many more of these his mercies we shall euer haue wherewith to glorifie and magnifie our good God and father To bee yet better confirmed in this truth let vs consider how afflictions serue for our profit and saluation First for as much as the reliques of sinne abide still euen in the perfectest in this life which maketh them hardned in their sinnes Fruite to awake vs out of our sinnes Rom. 12.1 and inclined to offend GOD we haue néede of helpes to be awaked to be humbled and drawne from our sinnes to kéepe vs in the time to come and so to dispose vs to a perfect obedience holy and acceptable to God And to this end tend the afflictions of them which kéepe the couenaunt and testimonies of God his deare children which for this cause are called chasticements corrections and medicines of our selues Iosephs brethren Gen. 42 21. The children of Iacob hauing committed a detestable crime in selling their brother Ioseph neuer thought of it vntill they being in Egypt oppressed with reproches and imprisonment called to mind their sin saying one to another Surely wee haue sinned against our brother for we sawe the anguish of his soule when hee besought vs and we would not heare him therefore is this trouble come to vs. Manasses king of Iudah Manasses hauing set vp Idolatrie persecuted those that would haue purely serued the Lord 2. Chro. 33. so that Ierusalem was full of bloud and hauing shut his eares to the admonitions of the Lord in the end was taken by the army of the king of the Assyrians bound with manacles fettered in chaines and carried prisoner into Babylon Then being in afflictions he was excéedingly humbled before God hee praied to the Lord and was heard and carried backe vnto Ierusalem The fifth Sermon vpon the 25. Psalme the 11 and 12. verses 11 For thy name sake O Lord be mercifull to mine iniquitie for it is great THis is a prayer of the holy Prophet king Dauid after his holy meditation of the vnspeakable mercy and eternall truth of God in kéeping his promises to them that truely worship him and obey his holy lawes Two special branches it containeth The first an earnest and zealous prayer to GOD for his name sake not for his merites to pardon his sinne Secondly is a déepe search of them without soothing excusing or hiding them Text. For it is great The forme that the Prophet obserueth in ioyning this prayer to his former meditation of the mercie and truth of GOD towards them that obey him is this When he had throughly meditated with himselfe that God was good gracious towards his seruants he considered himselfe acknowledging that except the Lord of his great mercie would pardon his great and gréeuous sinnes he should be none of them Therfore he praieth as the like he did at another time before when hee spake of the reward which God layeth vp for the faithfull that kéepe his holy Lawe Psalm 19.10 Psal 19.10 11 12. And more to be desired meaning the holy lawes of God thē gold yea then much fine gold sweeter also then the hony the hony cōbe verse 11. Moreouer by them is thy seruant made circumspect in keeping of thē there is great reward vers 12. Who can vnderstand his faults clense me frō my secrete faults that GOD for his name sake would pardon him The sence is briefly this My sinnes O Lorde as a great burden sore oppresse mee for whose sake except thou pardon them of thy
sclender because the Image of God by Adams sin is as it were blotted out in vs. But for as much as God of his infinite mercie hath renewed vs and in Iesus Christ our Lord hath adopted vs to be his children and imprinted his Image againe in vs therein also chiefely we bee his workmanship and may boldly with reuerence call vpon him and assure our selues that he will not shake vs off but that we shall bee welcome to him It followeth Text. In thee doe I trust all the day And because it is expedient that our trust should be answerable to his goodnes therefore the Prophet saith that his hope was continually in him Doct. 4 4. Doct. The goodnesse of God towards vs must cause vs continually to trust in him And this is the propertie of faith among our greatest troubles to haue respect to GOD to trust in him for our deliuerie and not to séeke sinister meanes for it and as it were with a still and calme quietnesse to rest our selues in his promised helpe and assistaunce Moreouer that the remembraunce of his benefites might the better feede and sustaine our hope let vs learne to call to mind his former benefites bestowed vpon vs. When we be heauie and sorrowfull the onely remembrance of Gods benefites must cheare vs or at the least-wise asswage our miseries and griefes so as if any aduersitie pinch vs and we bethinke our selues of the great number of benefites that God hath bestowed vpon vs the same must assway our sorrow And séeing the case standeth so no afflictions ought to make vs to forget the knowledge which we haue of Gods benefites and graces For whatsoeuer miseries wee endure yet ought we to acknowledge for a great mercie of God that wee are made reasonable creatures that wee beare the Image of God that we are cherished and maintained to the ende wee may know God to bee our Father Dauid saith Psal 22.10 Lord thou diddest draw me out of my mothers wombe thou hast shewed thy selfe to bee my GOD before I could know thee or call vpon thee Dauid did set this before him purposely to render thankes vnto GOD to trust in him and to sing vnto his name in the middest of his sorrowes afterward hée established himselfe in good hope for the time to come not doubting but God regarded him still with compassion considering that diuers times yea at all times before he had shewed him so gracious pitifull towards him Let vs lift vp our minds aloft to yéeld him his worthie praise and moreouer let his benefites serue for spurres vnto vs to trust in him not doubting but that he wil shew himselfe the same hereafter whome we haue felt him heretofore Psal 25.6 Remember O Lord thy tender mercies and thy louing kindnesse For they haue beene for euer The 3. part of the second Sermon THe sence is So many great and grieuous are mine afflictions that thou appearest to me as though thou haddest vtterly forgotten thy former tender mercies and louing kindnesse which not only of long time but for euer before time haue béene Wherefore O Lord I beséech thée of thy goodnesse remember them so that I may féele them in deliuering me from all my miseries which now I suffer Doct. 1 1. Doct. Remember When afflictions lie heauie on the shoulders of the children of God they cause them many times to thinke that the Lord hath vtterly forgotten them The Reason is For that no mans faith is so firme at all times Psal 77. but in afflictions somtimes he shall haue such motions séeing that no man hath perfection of regeneration nor at al times fulnesse of faith The Vse is to teach vs to striue with our selues against this temptation assure our selues that although the Lord séemeth as though he were asléepe Math. 8. yet he that keepeth Israel doth neither slumber nor sleepe Esay Although a mother should forget her owne childe yet will the Lord neuer forget those that are his Text. Remember O Lord thy tender mercies and louing kindnesse Doct. 2 2. Doct. The godly neither can nor will looke to escape destruction by any other meanes then onely by the mercies of the Lord. The Reason is 1. King 20. Benhadad 31. Kings with their traine Vaine is the helpe of man or any other meanes whatsoeuer The Vse is First to feare and tremble that wee fall not into Gods displeasure but to séeke especially for his mercie estéeming it aboue our liues or any earthly thing that wee can desire 2. Vse To acknowledge that it is of Gods méere mercie and aboundant kindnesse that wee liue and to praise him dayly for it Doct. 3 3. Doct. The tender mercies and louing kindnesse of the Lord are sufficient to deliuer his children from all the punishments that they can fall into 1. Reason They are infinite as his maiestie is 2. Reason Els none shoulde bee saued séeing there is none other meanes of saluation The Vse is First to take awaie from our mindes the vaine confidence in any creature as Angels men horses or any other thing whatsoeuer 2. Vse Confutation of Poperie which standeth vpon workes for deliueraunce at the least from the punishment of sinne Secondly it confirmeth vs from despaire Heb. 6.19 Text. séeing the Lords mercies are an anchor both sure and stedfast For they haue beene for euer Doct. 4 4. Doct. Although by our afflictions which wee suffer God séemeth to forget vs yet séeing he hath shewed mercie towards our selues and others and that for euer before time so must wee still be perswaded that he will neuer forsake those that are his The 1. Reason For he is not as man is that is changeable but GOD is immutable The 2. Reason His gifts are without Repentance The Vse is to teach vs although the goodnes of God lyeth as it were buryed yet it is not extinguished although it shew not at selfe but seemeth as it were couered in the ashes yet in time it will shew it selfe And therefore let vs in all our miseries and afflictions beseech his maiestie of his tender mercy and immutable goodnesse so to remember vs that wee may be deliuered from all inconueniences and promise and purpose amendment of our liues with further praises of his holy Name for his mercies The third Sermon vpon the 25. Psalme the 7 and 8. verses 7 Remember not the sins of my youth nor my rebellions but according to thy kindnesse remember me euen for thy goodnesse sake O Lord. The sence is O Lord my God although mine enemies maliciously and without cause vexe and persecute mee yet I acknowledge that both the sinnes which in my youth I haue committed against thée as also the sins and rebellions which euer since to this day I haue done against thy diuine maiestie are the cause of this mine affliction which I humbly praie thée of thy kindnesse and goodnesse sake to forgiue me then shall I be deliuered from this
of the ignoraunt that desire to leade an holy and godly life Gracious and righteous is the Lord being no praier as also the other two verses following but a meditation betwéene the praier in the verse before and the verses next after them wee haue to learne generally this profitable doctrine Doct. 1 1. Doct. It is the dutie of all that pray to GOD séeing the malice of Sathan who séeketh to make vs quaile in them as also the weakenesse of our corrupt nature for perseuering feruently zealously in it to vse al the good means that possibly we can * Simil. Euen as fire had need of wood or the like matter to maintain it as a torch requireth waxe to continue it Euē so meditatiō in the mercy righteousnes of God is necessary to stay our Zeale in Praier but especially to meditate vpon the goodnesse and righteousnes of the Lord in keeping his louing promises that thereby our prayers may be more zealous and feruent The 1. Reason Our experience teacheth vs that it is an hard and difficult matter to hold on zealously therein The faithfull perceiue in themselues except they be stirred vp with newe prickes that they shall languish in their Prayers so corrupt is our nature so weake in good thinges so malicious is our enemy Sathan also to cause if it be possible our prayers not to be feruent The vse is When we féele our selues so weake in Praier that we beginne to languish that we presently meditate on the goodnes and righteousnes of God so shall wee come the better prepared to Praier as Dauid was Gratious and righteous is the Lorde therfore he will teach sinners in the way Doct. 2 The 2. Doctrine God teacheth sinners in the way of godly life 1. Reason He is gratious for hee hath mercy on whom he will Rom. 9. 2. Reason The Lord is righteous he kéepeth his promises Vse The vse is To teach vs to acknowledge that our regeneration sanctification repentance mortification of the flesh viuification of the spirite conuersion humilitie loue patience and all other gifts are not of our selues but are procéeding from the goodnesse loue and mercy of God towards vs. Vse 2 2. Vse It confuteth the Papistes distinction of Gratia operans and Cooperans Gratia operās cooperās Bellarmine Cap. 2. thus doth define and distinguish them Gratia operans est quae facit vt velimus that is It is the working grace which maketh vs to wil that which is good Gratia cooperans quae facit vt quae voluerimus impleamus that is Helping grace or grace working together with vs is that which causeth vs to fulfill or do that which we will or desire This then is his mind that God only worketh the beginning of euery good action that is the consent of the will but the accōplishmēt of the action is not only of God but he worketh together with man The Iesuite would illustrate his matter with this similitude As if it were expediēt for a man to saile into the East countries and yet he is vnwilling his friend cōmeth perswadeth with him prouideth things néedfull for the nauigatiō as mony victuals such like though his friend may say I only was the cause that he tooke this nauigation in hand yet can hee not say that I onely caried him to that place but helped him onely So saith he God only worketh the beginning of any actiō by perswading the wil but he is helping onely assistant to man in the finishing thereof Lib. 1. de gratia cap. 14. 1. Reason This similitude is very insufficient the things here cōpared together are altogether vnlike for what presumption is it to match the workes of man with the power of God First man draweth only by perswasion he hath no power ouer anothers heart but God is greater then our hart he doth not onely apply perswasion vnto it but bendeth turneth it as August de correptione gratia cap. 14. Deus magis habet in potestate hominum voluntates quam ipsi suas GOD hath greater power ouer the willes of men then they haue themselues Secondly all the helpes that man prouideth or ministreth for any action are externall But God is aiding and assisting euery where by his power and worketh mightily in the inwarde man We sée then the insufficiēcy of this similitude Secondly although it were a méete and fit comparison yet we know that similitudes proue not no more doth this it néedeth not therefore any large confutation Gratia operās et cooperās vel adinuans This Distinction of Grace that it should be sometimes the principal chief and only working cause in man and another while but aiding and assisting onely and that man should be ioyned with God as a fellow worker in any good action is a blasphemous doctrine That the will of man worketh together with Grace as it is Causa phisica a naturall cause of such actions as are wrought by man not respecting the quality and goodnesse of them but the worke onely wée deny not but the grace of God onely is Causa moralis the morall cause of euery good action As they are but actions and operations so they procéed from the will of man but as they are good or commēdable so they are the workes of God God worketh the will the deed Phil. 2.13 As he worketh the will so also he worketh the déed The will God onely worketh Ergo Againe 1. Cor. 15.28 That God may be all in all But God should not be al in all in euery action if man should be ioyned as a fellow worker S. Iames saith Iam. 1.17 Euery good and perfect gift is frō aboue Ergo no good gift nor worke is from below that is of man either in part or in whole Our Sauior Christ saith Without me you can do nothing Of which words Augustine writeth thus Non ait August cōtra Epistolam Pelagii lib. 2. cap. 8. Sine me difficile potestis facere aut Sine me nihil potestis efficere sed Ne facere quidem He saith not Without me you can hardly do any thing or Without mée you cannot finish any thing But You are not able to do it at all But if so that in any good actiō God should worke part man part then might man worke somwhat that is his part without Gods help As if God do but helpe to worke what is that els but to giue power more easily only to worke As though man without that helpe although more hardly of himselfe might do it But al this is cōtrary to that doctrine of our Sauiour Without me you can do nothing The fourth Sermon vpon the 25. Psalme the 9. and 10. verses 9 Them that be meeke will he guide in Iudgement and teach the humble his waies The sence is THey that are truly humbled in themselues and repose their whole trust and confidence in the Lord they shal taste feele how gratious
that wée need not but in necessity to call vpon God No Then should we be too rechles if wée should not call vpon him but constraynedly Therefore it behoueth vs to call vpon him at all times as more largely shall be shewed Yet the Lord prouoketh vs by his whippes and in so doing he correcteth our slouthfulnes and quickneth vs to come vnto him It is expresly said that that is the time to call vpon him and that that is the due and very conuenient season as in the Psalm 32.6 Therefore shall euery one that is godly make his praier vnto thee in a time when thou maiest be found surely in a floud of great waters they shall not come neere him In the time that is when aduersity presseth them Not that we haue not occasiō to do so cōtinually but our occasiō then is greater thē at any other time of prosperity And hereby we are taught that whē soeuer pouerty pincheth vs persecution afflicteth vs to the vttermost so that we can endure no more let vs not faint but rather be encouraged to come to our gracious God louing father knowing that not onely by his worke but by his word he allureth vs that as a louing mother when shée seeth that her child cannot stand but by meanes of his weakenes is ready to fall flat to the ground reacheth out her kind hand to stay him from falling euen so our good gracious father doth not only reach vs his merciful hād willeth vs to take it but also as it were by force draweth vs by reason of our great sluggishnes wée haue to come to him Also here withall let vs vnderstand the fruit of our faith what it is This it is In al our aduersities we are happy all the curses that God turneth vpō mē for their sins are by the means thereof turned to our good profit when we pray vnto God haue our recourse to him Wherefore for in the middest of our troubles he sheweth himselfe our Sauiour and causeth vs to féele that he is néere at hand with vs. Let vs therefore with the good Prophet Dauid assure our selues if our féet be in the nets of our aduersaries if wée lift vp our eies and affections to God in our feruent prayers that he will when he seeth it fit in his wisedome deliuer vs out of them all for he neuer faileth them that trust in him Psal 25. verse 16. Turne thy face vnto me and haue mercy vpon mee for I am desolate and poore The 2. part of the 7. Sermon The sence thereof is SO great is the malice of mine enemies O Lord my GOD who like Bees compassing and like the fat Buls of Basan enclosing mée on euery side haue so greatly preuailed against mée that I am desolate without dwelling poore without possessing of such things as I in my calling stād in néed of wherby thou séemest as though thou regardest not thy seruant I humbly euen for the Messias thy déerely beloued sonne Iesus Christes sake beséech thée to shew thy louing countenance and care towards mée in extending thy mercies towards me in deliuering me from the handes of mine enemies by which meanes my dwelling shal be restored my pouerty redressed so shall I magnifie thy great mercies all the daies of my life Doct. 1 1. Doctr. God hideth his face from vs when he afflicteth vs eyther by our enemies or sicknes desolation pouerty imprisonment banishment persecution or the like when thinges séeme straunge vnto vs when wée know not the reason why hée worketh after that sort What is the face or countenance of God It is not a shape like vnto a mans visage which hath nose eies and mouth but the face of God is the fauour of God the care that he hath of his déere children the record that he giueth when we know his will God therefore sheweth vs his face when he telleth sheweth vs why hée doth this or that thing as wherfore he afflicteth his and spareth them that are none of his it is all one as if we saw him before our eies Therefore when God holdeth vs in ignorance of his will it is an hiding of his face from vs. Vse The Vse of this doctrine is Let vs marke that whensoeuer it shall please GOD to shew himselfe vnto vs it behoueth vs to know him and to consider his workes as hée teacheth vs them and to be attentiue to marke the reason why hée doth so And when he worketh after a straunge fashion vnknowen vnto vs let vs reuerence such secrets acknowledging neuertheles that hée is righteous howsoeuer the world go Let vs dwell continually in that beléefe and hold vs quiet and contented wayting patiently vntill hee shewe vs more fully those things that are hidden frō vs assuring our selues that during this life our knowledge must be onely in part Do wée then sée the state of the world so troubled that wée know not what to say It is all one as if GOD should hide his face from vs. And in this case what haue wée els to do but to humble our selues wée are hereby exhorted to modesty and sobriety because our wittes are too rude and grosse to comprehend the secrets of GOD and moreouer the Lord purposeth to humble vs when he withdraweth himselfe from vs. If odious and detestable sinnes bée committed as if quarrelling and brawling ariseth and if snares be layd by the wicked so that by them the godly are desolated and impouerished so that they know not how to escape then doth GOD as it were turne his face from vs. True it is that hée is neuer the farther from vs nor hath the lesse care of vs howbeit wee can neyther sée nor perceyue it On the other side when wée cannot consider what is done it séemeth to vs that GOD regardeth vs not wée sée nothing but darknes the light that should guide vs shineth not vnto vs. Now thē what must we do but shrink downe our heads close our mouthes wait Gods leysure patiētly vntill he remedy the incōueniēces that trouble vs Also let vs alwaies be at this point neuer to enquire farther then it is lawfull for vs. Wée must be well perswaded that God doth nothing without great causes let vs enter rather into the consideration of our sinnes for if we curiously enquire the secretes of God and his incomprehensible determinations it is a pride that will vtterly ouerthrow vs. And therefore let vs learne not to be ouerwise knowing that God sometimes leadeth vs like poore blind soules And wheras good Dauid was by his enemies the wicked oppressed let vs learne that although it be a sore temptation to sée the wicked florish and triumph ouer the children of God and to sée that might ouercōmeth right so that a man knoweth not whither to go for refuge verily it is a very hard crosse to ouercome neuerthelesse the holy Ghost purposeth to set it before vs to the intēt we should be armed
preferment as it is probable did allure and tempt him If Iob the iust abstained from euill If Ioshua whatsoeuer others would yet hée and his houshold would serue the Lord ought not wee then in these daungerous dayes to doe the like especially séeing the Lord giueth vs warning that we cannot liue holy without great battailes The Lord of his vnspeakeable goodnesse giueth vs power and grace to ouercome all Sathans assaults in such sort as there is none excuse for vs if wee doe not as they did For they liued not in times when all things were well ordered or when men were as Angelles No they liued among Idolaters aboundance of wickednesse raigned in their time there was as great store of vice that raigned in the world then as there is at this day Yet notwithstanding they followed not the bent of other mens bowes as the Prouerbe is but they retired to them selues being well assured that they ought to serue God So then let none of vs in these daies wherein wickednesse hath gotten the vpper hand alleadge the corruption of the time in that all goodnesse is turned topsi-turuy but rather let vs consider that God by the meanes thereof prouoketh vs to bee so much the more careful by all possible meanes to shunne and auoyd those things that may any way infect vs. For seeing that wee plainely perceiue that vices are as it were an euill aire we must flie from them as if a man should tell me if I trauell such a way théeues lie in wait for me I shall be robbed my meat is poisoned I shall be slaine if I escape not another way Wherefore then are we not carefull séeing that the Lorde himselfe sheweth vs that all the vices in the world are as badde as deadly plagues And séeing that the Lord of his great mercy had giuen them his spirite to abstaine euen from not onely euill but from the appearance of euill let vs not doubt but if we by feruent and deuout prayer repaire vnto him that at this day he will assist vs with like power The second part of the eight Sermon Psal 25.18 Looke vpon mine affliction and my trauaile and forgiue me all my sinne The sense thereof is MAny and grieuous are the trauailes troubles and afflictions which I thy dutiful seruant and obedient sonne doe suffer in such sort as though thou haddest no regard thereof I most humbly beséech thée O Lord my God for the Messiahs thy dearely beloued sonnes sake to behold and looke vpon thē that thou mightest powre forth thy bowels of mercie and compassion vpon me in ridding and deliuering me out of them and because I am not O Lord onely outwardly afflicted but inwardly tormented the cause of all I most humbly and sorrowfully confesse vnto thine vnspeakeable goodnesse to be the huge and odious multitude of my sins which for filthines do stincke in thy nostrils for whose sake thou layest this heauie burthen both of outward and inward griefes vpon me I humbly beseech thee to burie them in the pit of obliuion that they neuer come into thy remembrance to cast them into the bottome of the sea that thou neuer sée them and to remitte and forgiue them al through the meanes and mediation of the Messiah thy dearly beloued sonne Christ Iesus who shal when the fulnesse of time is come take vpon him our nature and suffer the most bitter death and passion on the crosse for the redemption of all that beléeue in him both of them that liued before his incarnation in whose number and in which time I am one as also after his incarnation to the worlds end Text. Looke vpon mine affliction Doct. 1 1. Doctr. Generally out of the whole verse The principall desire of the godly is that the Lord would weigh their wofull estate The reason is Because first they know him to be a righteous iudge euer dealing fauourably with his people Secondly their consciēces do tel thē that notwithstanding they are gréeuous sinners against the Lord yet their enemies abuse them for the truthes sake Vse The Vse is to teach vs in all our miseries vnfainedly to repent vs of all our sinnes against the Lord so may wée with good consciences come vnto him with complaints in all our miseries Chastisemēts we sée are profitable for they cause the godly afflicted to come to God by praier to confesse and craue pardon for their iniquities transgressions and sinnes But yet notwithstanding we daily and hourely see that these said chastisements profite not all men also that hée giueth not all men the grace to returne vnto him For it is not enough for God to strike vs with his hand except hée touch vs within also by his holy spirit If God soften not the hardnes of our hearts it wil be with vs as it was with Pharaoh Similitude For men are like vnto stithies or Anuiles the beating vpon them is not able to change their nature for we sée how they beat backe the blowes againe Euen so then vntill God haue touched vs to the quick within it is certaine we shal in our afflictions do nothing but kicke against him and gather rancour more and more whensoeuer hée chastiseth vs we shall gnash our teeth at him and vntill regeneration alwaies storme at him And without all doubt the wickednes of men is so mischéeuous so head-strong and so desperate that the more that God chastiseth them the more do they vomit vp their blasphemies shew themselues to be vtterly past amendment so that there is no way to bring them vnto reason Let vs learne then vntill God hath touched vs with his holy spirite that it is vnpossible that his chastisements should serue to bring vs to repentance but rather to make vs worse and worse yet can it not be said that God is not righteous in so doing for thereby men are conuinced euen so much as if God held them not at a bay in such sort by punishing their sinnes they might pleade ignorance that they neuer knew of it and that they had ouer-shot themselues because God had not prouoked them to acknowledge their faults but when they haue felt the hand of God so as they haue béene faine to perceiue his iudgements in despight of their téeth and haue bene as it were summoned yet notwithstanding haue not onely gone forward from euill to worse but also bin puffed vp with open rebellion against God Héereby wee sée they haue their mouthes stopped and that they haue not any more to say for themselues You see then how God sheweth his iustice as often as he punisheth men notwithstanding it be not a correction for their amendment Obiecti ∣ on Furthermore when God chastiseth the reprobate it is all one as if he should out of hand begin to shew his wrath vpon them and that the fire of it were alreadie kindled Soluti ∣ on True it is that they are not vtterly consumed for the present time howbeit they are
is affirmed in the secōd place are like a yong Lion which is couragious For he goeth on his way boldly and swiftly without returning backe for feare of any The reason is For that being at peace with God hauing a good cause and a sound conscience he dreadeth no obiection nor daunger This same Integritie therefore is like Noahs Arke wherein he was preserued whē others that were without perished It is like the red thred which the spies of Ioshua gaue to Rahab which was as a charter whereby shée claimed her life when the rest were destroyed which had not the like So is this vprightnes of smal reckoning I cōfesse with men of this world which thinke that there is none other heauē but earth But as Rahabs thred was better to her then all her goods substance when the sword came so vprightnes is better to Gods children then all the world when death commeth If they haue this within they care not nay they néed not care what can come without If Sathans buffetting come this is an helmet of proofe if Sathans dartes flie this is a shield to quench them if floods of troubles come to carrie vs away this is a shippe to beare vs vp if all the world cast myre and filth in our faces wée are not a whitte the more deformed but still beautifull For the Kings daughter is all beautifull within Psalm 45.13 Let vs haue regard to a good conscience and because it is so precious a iewell I wish all persons that as yet neuer laboured to get a good conscience now to begin Reasons to induce men thereunto are sound and good First you séeke day and night from yéere to yéere for honors riches pleasures which you must leaue behind you much more ought you to séeke for this vprightnes cōsidering that conscience will be with you in this life in death at the last iudgement and for euer 2. Reason He which wanteth a conscience purged in the bloud of Christ can neuer haue any true lasting comfort in this life Suppose a mā were arraied in cloth of tissue set in a chaire of estate before him a table furnished with all daintie prouision his seruants monarches and Princes his riches the chiefest treasures kingdomes of the world but withall suppose one standing by with a naked sword to cut his throate or a wild beast ready immediatly to pull him in péeces now what can wee say of this mans estate but that all his happines is nothing but woe and misery And such is the estate of all men that abounding with riches honours and pleasures carrie about them an euill conscience which is as a sword to slay the soule or as a rauinous beast ready to sucke the blood of the soule and to rend it in péeces 3. Reason He which wanteth a good conscience can do nothing but sinne his very eating and drinking his sléeping waking and all that he doth turneth to sinne the consciēce must first be good before the action can be good if the roote be corrupt the fruites are answerable 4. Reason An euill conscience is the greatest enemy that a man can haue because it doth execute all the partes of iudgement against him It is the Lords Sergeant God néedeth not to send out proces by any of his creatures for man the conscience within a man wil arrest him and bring him before God It is the Gaoler to kéepe man in pryson in boltes and irons that he may be forth comming at the day of iudgement It is the witnes to accuse him the iudge to condemne him the hangman to execute him and the flashings of the fire of hell to torment him Againe it maketh a man to be an enemy to God because it accuseth him to God and maketh him flie from God as Adam did when he sinned Also it maketh a man to be his own enemy in that it doth cause him to lay violent hands vpon himselfe become his owne hangman or his owne cut-throate And on the contrary a good conscience is a mans best friend when all mē entreate him hardly it will speake faire and comfort him it is a continual feast and a Paradise vpon the earth 5. Reason The sacred scripture sheweth that they which neuer séeke for good consciences haue terrible endes For either they die blockes as Nabal did or desperate as Cain Saul Achithophel and Iudas 6. Reason Wée must consider often the terrible day of iudgement in which euery man must receyue according to his workes and that we may be then the better absolued the best way is to séeke for a good conscience for if our conscience be euill and condemne vs in this life God will much more condemne vs. And whereas we must passe through thrée iudgemēts the iudgemēt of men the iudgement of our consciences and the last iudgement of God we shall neuer be strengthened against them and cleared in them all but by the séeking of integrity and a good conscience Psalm 25.22 Deliuer Israel O God out of all his troubles The 2. part of the tēth Sermon THe Prophet by this clause sheweth what manner of aduersaries they were against whome he complained to God Domesticall enemies it is probable they were which as a disease inclosed in the bowels of a mā tormented vexed the people of God For by the word Deliuer or Redeeme we gather that the Church of God was with great seruitude gréeuously oppressed Therefore I doubt not but the Prophet in praying to bée deliuered both himselfe particularly the Church generally from their troubles prayeth to be deliuered from the hands of Saul other tyrants that were for this purpose to torment and persecute not onely the Prophet but the whole Church vnder his tyrannicall gouernment The sence is O Lord our God I hūbly beséech thée for Christes sake to redéeme not only me thine vnworthy seruant but also thy whole Church which is greatly vexed and miserably kept in seruitude by Saul and other tyrants O Lord we are thy seruants and the shéep of thy pasture and thou art our Shepherd thou art our father and wée thy children therefore wée beséech thée extend thy fatherly compassion to deliuer vs thy deare children out of our miseries so shall wee both in this lyfe and that to come glorifie thy holy name world without end Doctr. The Doctrine is Wée must in all our troubles pray to GOD not onely for our selues but for all the whole Church to bée deliuered from our miseries The Reason is If one member suffer other must needs suffer 1. Corinth 12. Vse The Vse Let vs therfore performe this dutie towards the whole Church that shée may also do the like for vs then shall wée bee assured that the Lord will deliuer vs when hée séeth it méete for his glory and our good seing he hath promised to graunt the requests of his spouse the Church This grace the Lord graunt vs all for his mercies sake to whome with the Sonne and the holy Ghost be all glory wisedome thankes honour power and might both now and for euer Amen Soli Deo gloria
great miserie and affliction for thou hast promised to saue all them that call vpon thy name for the remission of their sins Remember not the sinnes Doct. 1 1. Doct. In vaine doe wee pray to God to be deliuered from our afflictiōs except we pray for the remission of our sinnes both of our youth and all other afterward committed by vs. The 1. Reason is There is no hope for vs to obtaine grace except the Lord be mercifull vnto vs and how doth he loue vs except we be first reconciled to him and that by our Sauiour Christ Iesus and our confession and repentaunce of our sinnes Vse The Vse is therefore to teach vs in all our afflictions to acknowledge our sinnes to GOD onely séeing hee is gracious and fauourable to all his Doct. 2 2. Doct. It is necessarie for Gods people in their praiers to God to make vnto him onely a frée confession of their sinnes Psal 32.5 Then I acknowledged my sinne vnto thee neither hidde I mine iniquities for I thought I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sinne Selah Dan. 9.5 We haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy preceptes and from thy iudgements Nehem. 1.6 I pray thee let thine eares bee attent and thine eyes open to heare the praier of thy seruant which I pray before thee day and night for the children of Israel thy seruants and confesse the sinnes of the children of Israel which wee haue sinned against thee The 1. Reason is Els we obtaine no forgiuenesse Secondly Els we haue no assurance that we haue repented séeing confession doth alwaies accompany repentance Thirdly Otherwise wée cannot rightly and throughly condemne our selues and cleare the Lord for punishing vs. Fourthly By the confession of our sinnes we are the more humbled and the better prepared to praier The Vse is First to reprooue all them that iustifie themselues like the proud Pharise and offer vp their owne workes as the Papistes doe Secondly to reprooue them that will not beare sharpe rebuke for their sinnes nor bee contented to be censured by those meanes that God hath prescribed by his word for the same purpose Thirdly it teacheth vs to loue them that admonish vs often and reprooue vs sharpely when wee haue offended estéeming them our déerest friends and auoiding them that flatter vs Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Math. 18.18 Whatsoeuer you binde in earth c. seeing it is the meanes to bring vs to this confession which is so necessarie Text. Remember not the transgressions of my youth nor my rebellions Doct. 3 3. Doct. True repentance worketh in vs earnest and heartie praier The Reason is First In it we see our miseries in our selues and what néede wee haue to séeke to GOD for helpe Secondly It assureth vs of Gods loue to vs and readinesse to heare vs. Thirdly It encourageth vs to call on the name of the Lord who in our conuersion hath giuen vs experience of his vnspeakeable mercies The Vse is to teach vs to bee as diligent to performe this praier aright as wee are desirous to prooue to our owne hearts that our repentance is vnfained Doct. 4 4. Doct. All our praiers are to bee made to God alone Psa 50.15 Call vpon me c. Rom. 10.14 How shall they call vpon him of whome they haue not heard The 1. Reason It is he onely that can graunt vs our request Secondly We are not commaunded in the holy Scripture to call vpon any other and therefore if we doe it is not of faith and consequently it is sinne The Vse is First to reprooue the dotage of the heathen that praied to the Sunne Moone and Starres and of the Papistes that pray to Angels and Saints Secondly to teach vs to make all our praiers to GOD alone in the name of his Sonne Christ for such things as he hath promised in his word and in such maner as hee hath prescribed Nor my rebellions Text. Doct. 5 5. Doct. It is rebellion against the Lord to despise any of his lawes although all humane lawes should approoue vs therein The 1. Reason Reu. 19.16 God is King of Kings and will bee serued without exception Secondly Els God should yéeld vnto men Thirdly Wee are to obey men onely in the Lord and no further The Vse is First to reproue rulers that require obedience of their subiects to all their owne decrees not regarding whether God be disobeyed therby or no. Secondly to reprooue them that pretend mans lawes to excuse themselues in their sinnes as in the breach of the Sabboth contentednesse with the dumbe Ministerie putting of money to vsurie Thirdly it teacheth vs alwaies to hold this both in iudgement and practise It is better to obey God then man Act. 5.29 Doct. 6 6. Doct. It is our dutie so often as the Lord shal terrifie vs with his iudgements not onely to mourne sigh and lament but to repent vs not onely for our former sinnes committed in our youth but all other sinnes since which we can either call to mind hidden or vnknowne The Reason is The Lord may laye them all to our charge The Vse is that wee neuer flatter or stroke our selues in our vices but narrowly prye into them not into others as hypocrites doe but into our owne not to espie a moate in our brothers eye to cloke our hypocrisie but to pull out of our owne eyes not onely the beames but euen the verie moates therein But according to thy kindnesse remember me euen for thy goodnes sake Text. O Lord. Doct. 7 7. Doct. The children of God expect remission of their sinnes from none but from the mercy of God onely The Reason Sinne prouoketh Gods anger which is infinite and cannot be satisfied by any that is no more then a creature Secondly The Scriptures make the Lords mercie the first part of our righteousnesse Psal 32.1 Blessed is he whose wickednes is forgiuen and whose sinne is couered The Vse is To confute them that thinke they haue it in their owne fréewil to be saued Secondly To confute them that thinke to obtaine heauen by their merites Thirdly To reprooue them that seeke for the Popes pardons and Indulgences seeing it is the Lord of his méere mercie that doth pardon vs our sinnes Psal 25.8 Gracious and righteous is the Lord therefore will he teach sinners in the way The sence is The 2. part of the 3. Sermon I Doubt not at all of the remission of my sinnes neither yet heereafter to leade an holy and innocent life séeing I consider and weigh the great goodnesse and gracious bountie of the liuing Lord as also his righteousnes in performing his promises which among others are that he will pardon the sinnes of the penitent and direct the way