For they cast downe euery man his rodde they were turned into serpents but Aarons rodde deuoured their rodde Exod. 8.7 And the sorcerers also did likewise with their sorceries and brought frogs vpon the land of Egypt And of this sort was Simon Magus of Samaria of whome Luke in the 8. chapter of the Acts recordeth And of this sort are all Enchanters Coniurers which vse the seruice and worke of the Deuil to bring their matters to passe and as many as vnder the pretence of Religiō with false doctrine deceyue the mindes of men that the truth they cannot sée nor discerne or that by vnlawfull meanes apply and minister their medicines and Phisicke whyle they vse Exorcismes or do hang about the necks of the sicke enchaunted hearbes or rootes or any other thing of the like sort August de Doctrina Christiana lib. 2. cap. 20. This beastly superstition the wisest of the heathen did as it appéereth greatly dislike and abhorre Theophrastus as Plutarch writeth noted Pericles who being sicke shewed vnto a friend of his who came to visite him certaine enchantments which by certaine women were tied about his necke and by that he iudged him to be of as badde a mind as a man could be seing that such madnesse he regarded Yet at this day such as vse manifest impiety and such as abuse the sacred name of God in their deuilish sorceries among Christians O lamentable are suffered vnpunished The other sort are called Megnonenim whom we call Diuiners The Etimon of the word is of diuers significations among the Hebrues Some deriue the word of Gnanah to answere to speake to testifie Isa 3.9.26.5 Deuter. 19.18 And this they thinke they are called because beyng asked they giue answeres as Apollos Interpreters vsed to do Some deduce the roote thereof of Gnanan a clowde Ezech. 1.4 who are so called because they prophesie of things to come by the celestiall influences or by the positions or situations of the Starres Some called them so of the roote Gnanah which signifieth a determinate appointed time Wherupon they are called Gnonemin which make computations of tymes and houres and of certaine signes do gather what at sometime can be begunne when euent of things as they say shall be Notwithstanding herein they all agrée that the Prophet speaketh of Diuiners which curiously enquire to know things both secret and to come by exercising curious and vnlawfull Artes. Vayne curiositie and heady rashnesse haue found out many artes of prophecyings whose names argue the vanity and incredible boldnesse of mans witte Of which sort are Necromātia Necromantia which is Diuination by calling of Spirites Hydromantia Hydromantia Diuination by calling Spirites out of the waters Pyromāiia Pyromantia Diuination by fire Coscinomantia Coscinomantia Diuination made by a siue Geomantia Geomantia working in sorcery by circles and prickes in the earth Cataptromantia Cataptromantia Diuination which is made by a glasse and diuers others which are so called by the instruments that they vse Aruspices Of this sort are Bowelgazers to foretell things to come Exorcists whom the Deuill doth easily draw to be ministers of his impiety whereby he may the more easily draw men away from God and his holy word And although these Artes were in a manner odious among the wise and studious yet they gaue themselues many of them to the studie of Astrologie whereby they by the starres foretelling things to come got vnto themselues a great name to be accompted wisemen But let vs obserue and marke that these artes are of that sort that if wée vse them they will hinder vs for entering into the kingdome of heauen Leuiticus 20.6 If any turne after such as worke with Spirites and after soothsayers to goe a whoring after them then will I set my face against that person and will cut him off from among his people Leuit. 19.26 You shall not vse witchcraft nor obserue times Leuit. 19.31 Yee shall not regard them that worke with Spirites neyther Soothsayers yee shall not seeke to them to be defiled by thē I am the Lord your God Deut. 18.9 When thou shalt come into the land which the Lord thy GOD giueth thee thou shalt not learne to do after the abominations of those nations verse 10. Let none bee found among you that maketh his sonne or his daughters to goe through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of fowles or a Sorcerer verse 11. Or a charmer or that counselleth with spirits or a soothsayer or that asketh counsell at the dead verse 12. For all that doe such things are abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee The causes of Gods seuerity against such great and gréeuous sinners are waighty For first it is an inexcusable rashnes and presumption to search out the knowledge of those things which the Lord will not haue to be knowen This rash presumption is condemned by our Sauiour Christ himselfe in the Acts 1.7 when he answered to his Disciples asking him Lord wilt thou at this time restore the kingdome to Israel And hee said vnto them It is not for you to know the time or the seasons which the Father hath put in his owne power Secondly it derogateth from the goodnesse and glorie of God as though that the Lord had not faithfully taught all things in the sacred Scriptures which were necessarie to be knowne of vs. Thirdly it taketh from Christ that honour which is due to him which of God is giuen a Doctor and teacher vnto vs and in whome all the treasures of wisedome and knowledge are hidde as Paul teacheth To conclude therefore this poynt let vs not séeke vnto them but vnto our God in our afflictions then will he help vs and deliuer vs out of our miseries for hee is a God of power and therefore is able a God of mercie and therefore is willing to deliuer vs out of trouble for as a father hath pitie vpon his children so is the Lord merciful to those that trust in him The ninth Sermon vpon the 25. Psalme verses 19 20. 19. Behold mine enemies for they are many and they hate mee with cruell hatred The sence is O Lord my God although I haue bin thy seruant yet sathan hath raised vp many aduersaries mortall enemies against mee who deadly cruelly and most tyrannously detest and hate mee so that except thou be good and gratious vnto mee to protect and defend me I shall surely perish Doct. 1 1. Doct. God is accustomed to whip his childrē for their sinnes by the multitude of Infidels that hate the truth Isai 10.5 O Asshur saith the Lord by the Prophet the rod of my wrath and the staffe in their hands is mine indignation verse 6. I will send him to a dissembling nation and I will giue him a charge against
we trust in God when others make flesh their arme so shall wée séeke for lawfull meanes to escape whē others shal vnlawfully therfore vnprofitably shal seeke to law to auoid danger We must hold therefore a generall rule that our trust must be vpon the promises of God And now let vs consider what God promiseth God saith Ps 118.1 2 3 4. that if he hath thought vpon vs to day to fauour vs he will not forget vs to morrow but wée shall be helped by his hand all our life long Psalm 89 28. My mercy will I keepe saith God for him that is Dauid for euermore and my couenant shall stand fast with him Behold what his promise is Then may we well assure our selues that GOD will alwaies kéepe vs and that by meanes thereof we shal not be in daunger of falling into decay Psal 23. But yet herewithall wee must make our accompt to be subiect to fall into many inconueniences For our gratious and louing father saith not that he will kéepe vs as it were shutte vp in a mewe that we should sée none aduersitie nor be acquainted with any trouble but be in continuall ioy and felicity he promiseth vs no such matter but onely that he will ayd and succour vs in all our necessities Wherfore it behooueth vs to vnderstand that God wil exercise vs with many aduersities that we are subiect to the cōmon afflictions of this present life that in the meane season it ought to suffice vs that wée shal be aided by him and that wée shall not be vtterly forsaken Seing the case so standeth let vs not sléepe when we be in prosperity as though this state were euerlasting so as nothing could chaunge it And therefore in presuming so farre we step beyond our bounds Why so Our louing good Father telleth vs that wee may peraduenture suffer many aduersities but hée will helpe vs continually Now then in the meane while wée shal fight yea be assailed at all assaies And they that passe their boundes shal be punished for their ouerhardines yea the faithful may euer looke for strokes yet neuer cease to be quiet to possesse their soules in patience How so when wée consider the chaunges turmoylings of this world we must néeds be carefull euery one of vs must prepare himselfe to receyue blowes when it pleaseth God to smite him But yet herewithall we know that in our falling we cannot but light vpon our feete because we be held vp by the hand of God nor be vtterly oppressed because he relieueth vs. We see then how we cannot be vexed with excéeding great vnquietnes yet we may be sore gréeued in our heauinesse not to withdraw our selues frō God to make none accompt of calling vpon him but to haue our recourse vnto him Ps 25.5 Lead me forth in thy truth teach me Text. for thou art the God of my saluation in thee do I trust all the day Doct. 2 2. Doct. It is the duty of vs all men and women in our afflictions to pray vnto the Lord that whatsoeuer shall come vnto vs by his permission and appointment that he would not suffer vs to fall away from his will or to be drawen away eyther through contumacy or by any other wicked desire but rather by the truth of his holy word hée would stay vs quieted vnder his holy obedience The Reason is Our owne experience doth teach that when as aduersities haue darkned our senses how hard a thing it is in that darknes to discerne what we should follow take in hand And if this demonstration was so necessary for Dauid so holy and worthy a Prophet endewed with so excellent a light of the knowledge of Gods word and holy will what shall become of vs vnlesse the Lord driue away that great and palpable darknes which we haue in our afflictions lest that it darken the sight of his light Vse The Vse Let vs therefore alwaies pray vnto the Lord so often as any temptatiō doth trouble vs that his truth may shine before vs lest we taking euil courses run astray frō his wil. Wherefore let vs shut our eies when things go contrary to our liking let vs only settle our selues vpon this point to say O Lord thou art righteous I wil by the assistance of thy holy spirit be cōtented with thy righteousnes for so the truth of thy holy word teacheth me vntil thou make me to enter into thy sanctuary there perceiue why thou orderest the state of mankind after the sort Truly if I should follow mine owne fancy as it is in these mine afflictions being daseled therwith I should murmure yea repine against thée to sée how things are confoūded here O Lord teach me instruct me with thy truth that thou gouernest the whole world in wisedome righteousnes let me confesse the same although I know no reason thereof Thou art the God of my saluation Text. Doct. 3 The Prophet by these words acknowledging his saluation from the Lorde teacheth vs that the former benefits receiued of the Lord should bee vnto vs motiues of his continuall sauour to bée vndoubtedly perswaded The Reason is It is not onely his vsuall custome but his nature so to doe For for this cause he vndertaketh the deliuerie of his seruantes and relieueth their necessities that he might still continue his grace towards them Let vs therefore know that whome the Lord loueth he loueth to the ende So long as wee know not whether the Lord loueth vs or no wée must néeds feare and with Adam shun his presence as much as is possible So as you sée in what case the wretched creatures are which haue no taste of Gods goodnesse to trust in him that they might comfort themselues Therefore let vs marke well that it behoueth vs to be perswaded of Gods loue towards vs that thereby wee may conceiue such trust as we may present our selues vnto him and bee well assured that our soueraigne good is to answere him that is not to hide our selues from his sight but to be alwaies willing to bee guided by his hand so as wee desire nothing but to be vnder his hand and at his direction Psal 95.67 Let vs consider that wee are the workes of his hands For the thing wherein wee may settle our trust that we be acceptable vnto God is that hee hath created vs and that we be his people and the shéepe of his pasture Then must we not pretend to be loued at Gods hand for any deserts of our owne but because he séeth that we are his workemanshippe and his people and shéepe Thus in Esay and the Psalmes Psa 131 8. Esay 64.8 Lord thou wilt not despise the worke of thy hands thou wilt not forsake that which thou hast begun without finishing it How be it wee must not looke onely to our first creation for the hope that wee shall haue thereby wil be very
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
saith that our louing Lord and swéete sauiour Iesus Christ hath of his mercies not of your merits for you haue none reconciled you to God his father and to wash and clense you hath shedde his precious bloud that he hath paid the price of your ransome that by his righteousnesse you might be acquited and by this meanes become holy and acceptable to GOD our heauenly father the knowledge of these things is to the end wee should throughly cleaue vnto him say What meanes haue we to be saued by but onely by the frée grace of God seing that our Lord Iesus Christ hath of his infinite goodnes made full and sufficient satisfaction for vs and to the ende that our faith should rest therupō But may we lie still and sléepe like Swine No. No. We must awake we must repayre by Praier to God say Wherein is our welfare Euen in the death and passion of our Lord and sauiour Christ Iesus Therfore we must seeke it there for wée shall neuer finde it elsewhere neyther with men nor Angels And how must wee seeke it but by Praiers and supplications Then let vs pray vnto him and say O Lord seing thou seest vs farre from all goodnes giue vs the true feare of thee send downe thy holy Spirite into our hearts to reforme renue and direct vs in our waies True it is we are wretched sinners but forasmuch as we are members of the mysticall body of thy deare sonne our sauiour Christ Iesus we pray thee make vs righteous through him True it is that we are polluted and full of spottes but his precious blood can cleanse vs we are guilty of euerlasting death and in bondage to it but our sweet Sauiour and Lord Iesus Christ hath set vs free from it Wherefore O gracious God fill thou vs with thy holy sweete spirite that by his strength wee in our pathes and waies that we haue chosen may be ledde and conducted suffer vs not for any temptation to fall from thee What man is he that feareth the Lord Him will he direct in the way that hee shall chuse Text. Doct. This beyng an Interrogation wee learne this Doctrine Litle is the flock and small is the number of them which truly feare the Lord. The reason is For although the most men seeme to pray the greatest nūber frequēting the assemblies where the word is preached as for others they euidently openly professe thēselues that there is no feare of GOD before their eyes séeme many times like painted Sepulchers faire without and foule within like Copper which resembleth Golde when it is not it like stage-plaiers that seeme to be Kinges and Princes when in deed they are starke and very beggers when they seeme as if they repented when their liues and conuersations doe euidently shew that they are not in substance that which thy seeme in shew Therefore most rare is the feare of God to be found whereby it cōmeth to passe that iustly vpon great cause the Lord depriueth the wretched and miserable worldlings of the Spirit of counsel and wisedome Vse The vse is That wee pray vnto God to giue vs his holy blessed spirite that wee seeme not to feare the Lord when wee are farre from it but that he will sanctifie our harts with sincerity that all hypocrisie being remoued farre from vs we may be so directed by the same spirit in our way that other seing our good workes may glorifie our father which is in heauen And forasmuch as hypocrisie is so great and gréeuous a sinne as that it not onely deceyueth men but so displeaseth the Lord as hee many times although not alwaies nor al such persons plagueth and punisheth them in this life but much more in that to come Apo. 21. who shall haue their partes with the fearfull and Adulterers in the lake that burneth with fire and brimstone which is the second death I thinke it conuenient to handle this point seing that the most are such that they seing how odious it is in the sight of GOD may not onely detest it but also vtterly flie from it as a most mortall and deadly enemy Euen as the fowler A similitude of a painted Oxe to take the silly birds which with a painted Oxe which is not an Oxe but vnder the shape and likenesse thereof lieth in waite for the poore birdes that hee might take them and kill them So he which with a counterfaited and fayned holinesse will colour and couer impietie wicked purposes or whatsoeuer is against the will word of God hath not the feare of God but vnder the colour and shape of godlinesse and honesty séeking the prayse and glory of the world hée casteth in his head and worketh by degrees the ruine decay vndoing of others that hée may compasse their goods lands and possessions and gaine some honour and dignity among men 2. Tim. 3 5. Such men haue a shewe of godlinesse but as the Apostle saith haue denied the power thereof And although some hypocrites will sometimes seeme to forsake their riches and lende some to their neighbors and bestow some vpon the poore yet still the marke and leuell they shoote at is to augment and encrease them A similitude of the soaring hawke for the silly bird For euen as the swift hawke entending to take the birde that flieth doth not presently when she seeth her seyse vpon her but rather at the first with fetching a compasse séemeth to forsake her but at the second or third flight she goeth towards her with a wonderfull force and incredible swiftnesse to take her in the ayre and to rend her in péeces Right so do hypocrites for at the first sight they will séeme not to regard neither thee nor thine but to continue the riches and promotions of the world but then they come and counterfeit a simplicity fowling for a greater matter then they presently sée and reaching at some greater promotion and higher dignitie then the present time and occasion doth offer but at the second or third flight when all thinges aunswere their expectation thou shalt perceiue that with all spéede and gréedinesse they will lay hold on those things which thou supposedst they had contemned These are doubleharted men they haue wicked lippes and handes that worke iniquitie these are sinners that go two waies and eternall woe is their reward The hypocrite goeth two manner of waies when he laieth vp one thing close in his hart the other he sheweth in his actions speaketh one thing doth another Such an one was Herod Math. 2. pretending a great deuotion towardes Christ and that he would worship him when hée was whetting his sword to destroy him True Christians lead their liues although not in perfection according to their profession and as S. Iames saith do shewe their faith by their workes All hypocrites whatsoeuer they would séeme to be do so farre differ from true Christianitie as the drosse of
against it So then hath vnrighteousnes gotten full scope Are the wicked growen so headstrong and lusty that they confoūd all things Do they handle so corruptly their matters that there séemeth there can bee no redresse nor remedie to bee had to deliuer the deare children of GOD out of their trappes and nets which they haue laid to entrappe entangle them The Spirit of God aduertiseth vs that it is Gods will to hide his face after that maner to the end that thereby hee might trie our obedience Therefore let vs stay vntill he enlighten vs and then shall wee vnderstand that not without cause hath he sent these troubles vnto vs. The faithfull as Dauid desire of God to shew and lift vp his countenance towards them Psal 80.20 Turne vs againe O Lord God of hosts cause thy face to shine and wee shall bee saued for that is it wherein all our ioy blessednesse and welfare consisteth What is therefore most to be desired of vs the face and countenance of God euen as contrariwise when hee turneth his backe vpon vs and hideth himselfe from vs we must of necessitie be discouraged miserable forlorne and out of heart for there is nothing wherein a man may finde rest but onely in knowing that God hath a care of vs. So long then as God vouchsafeth to cast his fauourable face vpon vs wee haue cause to reioyce and bee glad for wée are assured that hée will maintaine vs that wee shall haue no cause nor néede to dreade or feare any thing But if GOD forget vs and turne away his face from vs wée are at our wits end and that not without great cause For then we are as it were left open to sathan to praie vpon vs and an hundred thousand deaths beset vs round about without recouerie We sée then that Gods face is a thing to be prayed for which wee shall haue especially if we come to him by praier in all humblenesse with a desire true and ful purpose and intent to cleaue vnto him But if we looke aloft and haue foreheads of brasse and bee puffed vp with the Pharise to vaunt our selues before God as it were in despite of him then must he be faine to looke vpon vs with another maner of countenance which shal not comfortably chéere vs but vtterly destroy vs. Then one looke of God can rid all men quite and cleane out of the world whē they cast a proude look against him Wherfore with Dauid let vs hold downe our heads and let vs goe vnto God to doe him seruice and obedience let vs pray vnto him to enlighten our eies that we may seeke him as our good father let vs beséech him of his great goodnes vnspeakeable mercie that he would looke vpon vs in such wise that thereby we may haue al perfection of ioy and contentation to rest vpon Turne thy face O Lord c. Doct. 2 2. Doct. The only refuge in distresse is to flie to the Lord by faith and feruent praier 1. Reason Because it is he that smiteth and none els can heale Iob. 5.18 Secondly He hath promised to heare and deliuer vs calling vpon him in the day of our troubles Psalm 50.15 Vse The vse is first to reproue them that repine against God waxe impatient or vse vnlawfull meanes to wind themselues out of their troubles Secondly to teach vs in all our distresses to labour our owne hearts that wee may pray vnto the Lord for his grace to deliuer vs and in the meane while for strength to support vs. Text. For I am desolate poore Doct. 3 3. Doct. The miseries inflicted on Gods childrē by the wicked being alleadged in praier to the Lord is a forcible reasō to moue him to heare relieue thē 1. Reason The Lord pitieth the miseries of his seruants Secondly the Lord loueth them with an euerlasting loue Thirdly the wicked afflict them for their profession and religions sake Vse The vse is to alleadge it in our prayers when wee desire to be freed from such miseries Secondly with patience to waite the Lords leysure being assured that in good time hee will rescue his seruants from all the wrongs that they can suffer of the wicked for well doing The eighth Sermon vpon the 25. Psalme 17. 18. verses 17. The sorrowes of my heart are enlarged draw mee out of my troubles The sence is SO great O Lord my God is the heape and increasing multitude of the sorrowes of my heart minde which for my sins thou hast inflicted vpon mee which as a dammed vp riuer rushing and ouerflowing a whole countrey possesse euerie part and parcell as I may say of my soule that except thou be good and gratious vnto me in drawing me as it were forcibly out of them I should surely bee ouerwhelmed with them wherefore séeing none can redresse them but onely thou O Lord my God and séeing that thou hast pittie of the afflictions of the minds which of all others are the grieuousest and greatest of thy deare children that trust in thy mercie cal vpon thy maiestie I humbly entreate and beséech thée of thine accustomed clemencie to draw me out of those terrible troubles which now I am in and pardon my sinnes so shall I praise glorifie thée O Lord for thine vnspeakeable goodnes towards mee The sorrowes of my heart c. Doct. 1 1. Doct. The Lord for our sins inwardly so afflicteth his deare children that they haue neither rest nor quietnes within them The Reason is they are so many and odious in his sight Vse The vse is that wee anoyd sinne alwaies as that which procureth vs the greatest hurt both in this life in that life to come We must therefore to auoyd Gods indignatiō vse the meanes to eschew euill feare God and be vpright in heart First let vs pray to the Lord our God to giue vs sound vpright hearts that we may not haue an heart and an heart that is be double-hearted hypocrites that wee serue not God in outward appearance onely with our féete hands and eies but that our hearts march before and that wée haue a pure and single meaning to giue our selues ouer to God to be wholy his and to abhorre al hypocrisies At this poynt we must begin if wée would be deliuered frō sorrowes if we would haue our life well ruled approued of the Lord wee must shewe outwardly what lieth within vs so that if the root be good it shal presently bring forth good fruits that our workes may witnes that our shew of seruing God and our assurance of all things néedfull which we shall receiue at his bountiful hands are not in vaine And this consisteth in two things that wée deale with vprightnesse and equitie amongst our neighbours Also that we haue religion in vs to serue God asscribing al goodnes to him the author and fountain thereof We may not then do as the most do regard and be louers of themselues séeking not
part of the first Sermon TWo branches a Consolation an Imprecation Doct. 1 1. Doct. God preserueth from shame al that hope in him The Reason is Because he hath promised so to do Psal 91.14 Because he hath loued me therefore will I deliuer him Secondly he hath alwaies in greatest extremities deliuered his people Psal 22.4 Our father 's trusted in thee they trusted and thou diddest deliuer them verse 5. They called vpon thee and were deliuered they trusted in thee and were not confounded The vse is That as wée beléeue the promises of God in generall so we must beléeue them to appertaine to our selues especially otherwise our hope and faith differeth not from the hope and faith of the Diuels for they beléeue and tremble Doct. 2 2. Doct. God confoundeth often in this life Cain Babilo Philistiās Egiptiās Haman Daniels Sydracs Misachs and Abednagoes enemies alwaies without true conuersion to God in the life to come all those that by persecuting the godly without cause do transgresse his lawes The Reason is That by persecuting them they persecute Christ himselfe Act. 9.4 And Saul fell to the earth and heard a voyce saying vnto him Saul Saul why persecutest thou mee verse 5. And hee said Who art thou Lorde And the Lord said I am Iesus whom thou persecutest it is hard for thee to kicke against prickes Zachar. 2.8 Hee that toucheth them toucheth the apple of his eye Vse The vse is First to walke in the feare of God and as members of the body of Christ séeing he hath so great care of vs. Vse The 2. vse Not to be discouraged although our afflictions by the wicked are long in the end hée will burne the rodde Vse The 3. vse is Let vs pray to God to endue vs with his spirite rather to be persecuted then to persecute the mēbers of Christ séeing their end is so miserable Iob 5.3 I haue seene the foolish wel rooted and sodainly I cursed his habitation saying vers 4. His children shal be farre from saluation and they shal be destroied in the gate and none shal deliuer them vers 5. The hungry shall eate vp his haruest yea they shall take it from among the thornes and the thirsty shall drinke vp their substance * Simil. Like as a tree thoroughly well setled and deepely rooted standeth fast although it be shaken with wind euē so it seemeth that after God hath once planted the wicked their raigne is for euer But forasmuch as oftentimes the kickers against GOD do prosper and are well at their ease here is mention made of their estate notwithstanding that men estéeme them happy to the worldward Eliphas saith that when hée saw a foolish man in prosperity he iudged not as men commonly doe which is This man is happy he is blessed of GOD but knew by and by that the end of him shal be euill and that hée shall be punished euen in his ofspring God doth oftentimes vtter such kind of sayings to turne vs frō the false opinion which we may conceyue when we see them not punished out of hand that runne into such excesse of wickednes but rather to our séeming are fauoured of God I know what the common opinion is for we estéeme of things as they may be séene by the eye our mind wadeth no further If God lift vp his hand and execute any Iustice that may be séene scarcely will men vouchsafe to regard it But if he winke at thinges and tarry patiently for the sinners wée thinke him to be asléepe and that he gouerneth not the world but letteth all thinges goe at randome without any minde to remedy them Sée how blockish we be But God sheweth vs that the wicked persecutors cease not to bée cursed euen in the middest of their prosperity that we néed not to spite them for their happy successe as they terme it For they must be doubly punished so that it were farre better for them that they were miserable because they shall pay ouer-déere for their pleasures And behold also why I said that it behoueth vs to marke well these sentēces both of my text which is They shal be confoūded that without cause persecute the Saincts of God as also I haue seene the foolish well rooted and immediatly or sodainly I cursed his habitation Because both containe a profitable lesson and because the Prophet Dauid in this his prayer to God saith Let them be confounded that transgresse without a cause In which wordes he cursed his persecutors not so much for that they were his enemies but in persecuting him they foolishly kicked against the prickes that is against Christ himselfe And Eliphaz calleth thē Fooles that are wicked though they haue taken roote and presently He hath cursed his habitation which both are to be vnderstood in one sence I purpose God willing the longer to persist in this necessarie point both to consider in what sence the wicked persecutours although flourishing in this world for a time may be said to be fooles as also how cursing of them may not disagrée to the commaundement of our Sauiour Christ Blesse Math. 5. I say and curse not For the first That we may the better profite our selues by the doctrine herein contayned First it behooueth vs to note that this word Foole is here Iere. 5. Mat. 23. Gal. 3.1 and in diuers other places of the sacred Scriptures put for those that in their prosperity and persecuting regard not GOD. For although the world accompteth them wise mē which can skill well to deale for their owne profite and can shift their matters cunningly as they say the holy Scriptures tell vs there is none other wisdome then the feare of the Lord. Then if wée lift vp our soules and cast vp our eyes fast fixed on GOD in the heauens so as wée direct our lyfe according to his will and put our whole trust in him as Dauid in this and diuers other Psalmes diuersly protested hée did to haue by Prayer recourse to him for succour behold the same is our true wisedome And here wée sée why Saint Paul saith that such as are learned in the Gospell are perfectly wise Col. 1.28 Whome that is Christ Iesus wee preach admonishing euery man and teaching euery man in all wisedome that wee may present euery man perfect in Christ Iesus Therefore the glorious Gospell of Iesus Christ our Sauiour is called wisedome for that there we find how to order our whole lyfe without missing or erring Although then that men bée full of subtilty and fine conueyance and suppose themselues to be very wise yet must wée holde vs to that which the Scriptures teach vs how it is in euery whit of it but folly and vanity for for their folly in persecuting the Saincts without cause they shal be confounded séeing that the feare of GOD is not in them I haue saith Eliphaz seene the Foole taking roote and immediatly I haue cursed his house Whereas hée speaketh of taking
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
our aduersaries do slaunder vs therefore herein they fight with their owne shadow B. l. 3. de Verbo Cap. 1. We confesse that the Lord in the Scriptures hath tempered hard things and easie together that wee might be exercised in the Scriptures might knock by prayer and study for the opening of the sence and that there might be order kept in the Church some to be teachers and expoūders and some to be hearers by which teachers and expounders through their diligent search and trauell the harder places may be opened to the people But this wee affirme against our aduersaries First that al points of faith necessary to saluation are plainly setforth in the holy Scriptures Secondly that they may with great profite be read of the simple and vnlearned notwithstanding the hardnesse of some places which in time also vsing the meanes they come to the vnderstanding thereof Arg. 1 1. Arg. First our iudgements are euidently approued by the Scriptures Deut. 30.11 For this commaundement which I commaund thee is not hid from thee neither is it farre of verse 12. It is not in heauen that thou shouldest say Who shall goe vp for vs to heauen and bring it vs and cause vs to heare it that we may do it verse 13. Neither is it beyond the sea that thou shouldest say Who shall goe ouer the sea for vs and bring it vs and cause vs to heare it that we may do it verse 14. But the word is very neree vnto thee euen in thy mouth and in thine hart to do it Therefore the Scriptures are plaine Vnto this Argument first it is aunswered that it is meant onely of the Decalogue or 10. Commaundements that they are easie not of the whole Scriptures Answer Replication As though if the Commaundements be easie the rest of the Scriptures be not likewise as the Prophets and historicall Bookes being but Commentaries and expositions of the Decalogue S. Paul Rom. 10.6 vnderstandeth this place of the whole doctrine of faith Againe the prophet Dauid saith Ps 119.105 Thy word is a lanterne to my feete a light to my path Which is not to bée vnderstood onely of the commaundements and precepts in the Scriptures but of the whole word of GOD as Augustine expoundeth it Quod ait Lucernae pedibus verbum tuum verbum est quod Scripturis omnibus sanctis continetur Where hée saith Thy word is a lanterne to my féete hée vnderstandeth the word of God which is contained in all the holy Scriptures Arg. 2 The 2. Argument 2. Cor. 4.3 If our Gospell be then hidde it is hidden to thē that are lost Therefore the Scriptures are plaine to the faithful Bellar. answereth S. Paul speaketh of the knowledge of Christ not of the Scriptures Replie First it is manifest out of the next verse being the 4. whereas the Apostle saith In whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the image of God should not shine vnto them that S. Paul speaketh of that Gospell which he preached to the Corinthians which is the same he wrote vnto them Wherfore if the Gospel preached were easie and plaine why is not the Gospell written by him I meane the doctrine of faith beyng the same which hee preached Secondly if they graunt as by this answere it appeareth they do wee aske no more for this is that which wee say that the Doctrine of faith saluation is plainly expressed in the sacred scripture Arg. 3 3. Arg. This is the differēce betwéene the new testament the old The old is compared to a clasped booke Is 29.11 The new to a booke opened Apoc. 5.1 6.1 The knowledge of Christiās far exceedeth the knowledge of the Iewes it was lawfull for them to read the Scriptures much more for vs Christians Bellar. answereth that our knowledge is greater then theirs not in all Scriptures but in the mysteries of our Redemption onely Our Replie is This is all wée desire for if the mystery of saluation redemption be plainly opened in the Scripture why should not the people be admitted to the reading of the word to be confirmed in the knowledge of their redemption I conclude therefore this point with the sayings of our sauiour Christ Iohn 5. Search the Scriptures for in them you thinke to haue eternall life and they do testifie of mee Likewise S. Paul to the Colossians 3.16 Let the woord of Christ dwell in you plenteously in all wisedome The seuenth Sermon vpon the 25. Psalme the 15 and 16. verses 15 Mine eyes are euer towardes the Lord for he will bring my feete out of the net The sence thereof is FOrasmuch as the Lord of his great mercy hath promised neuer to leaue them destitute of his assistance which fearing alwaies trusting in him are in great afflictions perils and daungers I therfore not in prosperitie onely but in aduersitie also euen at all times lift vp the eies of mine heart and affections by faith sure confidence towards him seing it is he onely and none other that either can or wil deliuer mée out of the net of troubles Doct. 1 1. Doct. Afflictions and troubles are alwaies incident to the deare Saints Church of Christ 2. Tim. 3.12 All that will liue godly in Christ must suffer persecution Examples Abel Ioseph the Israelites in Egipt and in the captiuity seuentie yéeres the Prophets Christ his Apostles Christians and Martyrs in the Primitiue time and also of late yéeres The causes therof mouing God thereunto are First that he might daily declare himself the disposer gouernour of al things 1. Sam. 2 7. The Lord maketh poore and maketh rich bringeth low and exalteth Secōdly to take from vs that do naturally settle our affections on the earth all occasion of promising our selues prosperity in this life Vse The vse is First to prepare our selues to all conditions whether the Lord send prosperitie or aduersitie health or sicknesse according to the example of the Apostle Paul Phil. 4.11 12. who saith I haue learned in whatsoeuer state I am to bee content verse 12. And I can be abased I can abound euery where in all things I am instructed both to be ful and to be hungry and to abound and to haue want For otherwise it is certaine that affliction comming vpon vs wil be most gréeuous and intolerable Secondly to teach vs to settle our affections vpon heauen the thinges that lead thither which is a most certain anchor-hold and wil neuer faile vs as this world will doe in the most excellent things thereof And forasmuch as no Doctrine in the sacred Scriptures is in my iudgement more necessary then this concerning the vse and benefites of afflictions I purpose by Gods assistance the longer to persist herein Euen as the man that hath a sonne A similitude which is in good and perfect health and a seruant that is
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
the people of my wrath to take the spoyle and to take the pray and to treade them vnder feet like the mire in the streetes Ieremie 25.9 Beholde I will send and take to mee all the families of the North sayth the Lord Nabuchadnezzar the king of Babel my seruant and will bring them against this land and against the inhabitants thereof and against all these Nations round about and will destroy them and make them an astonishment and an hissing and a continuall desolation Exodus 1.13 Wherefore the Egyptians by crueltie caused the children of Israel to serue verse 14. Thus they made them wearie of their liues by sore labour in clay and in bricke and in all works in the fielde with all manner of bondage which they layde vpon them most cruelly Examples of their cruelties are many in all ages The Reason is because first they wil not do that worke of God negligently and so shall wee bee the more afflicted with it and the better humbled Secondly God wil thereby kéepe his people from familiaritie with the wicked Thirdly that his loue to vs may the better appeare in burning the rod vpon our repentance Vse The vse is to teach vs first that it is the lot of the godly to be punished by the wicked so was Christ so were the Apostles and Prophets then let vs looke for it and not murmur at it nor shrinke from the truth of it Secondly that sinne is a most vglie thing in Gods sight that causeth him to deale so seuerely with his dearest children Thirdly that we take héede of béeing in league with the wicked for they are our enemies and must scourge vs. If men do hate vs and despise vs let it put vs in mind that wée haue not loued our GOD and therefore it is good reason that wee should receiue such reward of hatred vpon our heads God then entendeth to trie our lowlinesse and patience in this behalfe by our méeke receiuing of the iniuries that men do to vs without stomaking thē For this delicate bringing vs vp in ease without enemies at our pleasures causeth vs to bee impatient so as wee cannot beare any thing so as if a man do but passe by vs with a frowning countenance it gréeueth vs yea it is such a corosiue vnto vs that wee know not which way to turne vs. Then if the Lord our God inure vs to the suffering of enmities wrongs and reproches let vs learne that therein hee procureth our welfare and profite to the intent that wee should be all whole and sound as they say And this is the cause that S. Paul saith 2. Cor. 6.7 that it behooueth vs to bee armed on both sides that wee may passe through enmitie shame and reproch as through amitie glorie and honour If men hate and detest vs let vs neuerthelesse take all patiently considering that we haue heretofore not walked in the wayes of God although that now wee doe For this is a most true saying and worthie of al men to bee receiued and learned that no affliction commeth vpon vs but for our sinnes and if he now afflict vs and we walke in his wayes hee doth it that wee may not bee ouercome of the same séeing hee nowe giueth vs power to beare it And thereupon it behooueth euerie one of vs to bethinke himselfe aduisedly and as soone as any man shall hate and persecute any of vs we must learn to acknowledge that God putteth vs in minde to make our owne accusation Euen the heathē Philosophers would say that our deadly enemies doe many times profite vs more then our friends Wherefore Our friendes beare with vs oftentimes which causeth vs to féed our owne vices For although their intent bée not to flatter vs yet notwithstanding the gentlenesse or rather the crueltie that they vse in bearing with vs is a cause that wée thinke not vpon our imperfections to amende them But our enemies doe praye vpon vs and séeke all the meanes that may bee to lay open all the faults that are in vs. Therefore when any man hateth or findeth fault with vs it behooueth vs to thinke thus I sée that God here citeth mée to make mine owne proces and to accuse my selfe that I may bee mine owne Iudge to condemne my selfe that by so doing my shame may be couered and buried And if wee know that such as hate vs haue cause so to doe although they doe it of malice yet notwithstanding lette vs not replie to say that this man is ledde by Sathan to reuenge although it bee true lette vs not looke on any such things but let vs pleade guiltie and pray vnto GOD in the name of Iesus Christ to blot out all our offences to the end wée may bee quitte both before GOD and the world Yea although wee know not any reason why our enemies should hate vs in that behalfe yet let vs acknowledge that although we bee not guiltie in that poynt whereof wee are blamed yet haue wee many other vices whereof wee are guiltie but our good God spareth vs and will not haue them come to the knowledge of men If it pleased him to stirre abroad all our filthinesse what a stinke would there be Let vs consider that by that meanes God intēdeth to set secretly before our eies the sinne which wee would haue cast behind our backs and that is to make vs to hate the euill that is in vs without any flattering of our selues If men do blame vs for executing of our offices and duties faithfully for following Gods word zealously and sincerely lette vs assure our selues that Gods will is that our receiuing of such a reward shall bee to the end that wee should looke for a better at his hand And if wee sée no cause at all but are vtterly abashed in our selues let vs not therefore cease to say O Lord thou art righteous whatsoeuer come of it And herewithall let vs endeuour to profite our selues by all the chastisements which God sendeth vs from day to day and let vs vnderstand that therby God intendeth to fashiō vs to praise and glorifie him euen when wee sée good men hated and persecuted For as euerie one of vs ought to bee patient and by his patience to praise God for all things that hee suffereth so also must we not blame him but rather as Dauid here doth pray vnto him when we sée him suffer good men to bee hated and persecuted wherefore lette vs not bée too much grieued when wee sée them so hardly vsed Wée sée Dauids estate he was a patterne of al holinesse a man after Gods owne heart and yet notwithstanding we sée him in such misery by the hatred of his enemies that he seemeth to bee vtterly past recouerie Can we blame God in this behalfe Nay rather when wée sée such afflictions come vpon others or our selues lette vs humble our selues And although the reason why God doth so be not apparant vnto vs yet notwithstanding let vs assure
our selues that GOD doth it not without cause and therefore wee ought to glorifie him in all his iudgements although they bee incomprehensible to vs. Psalme 25.20 Keepe my soule deliuer me let me not be confounded for I trust in thee The second part of the ninth Sermon The sence is FOrasmuch O Lord my God as all my whole trust and confidence I repose in thy mercie and none in flesh bloud nor any other meanes whatsoeuer to be deliuered from perill and danger which mine enemies to the losse of my life yea to my vtter confusion doe lie in waite to inflict vpon mée and forasmuch as thou art a God of power and therefore art able to deliuer a God of compassion and therefore regardest the afflictions of thy déere children trusting and calling vpon thée in their afflictions and aduersities I humbly beséech thée for Iesus Christs sake the Messiah to come to kéepe and preserue my foule from destruction and my bodie from the tortures which mine enemies would lay vpon it so shall I glorifie thy name among thy Saints in the great congregation and after this life sing prayses with the Saints and Angels in thy kingdome to thy glorious name for euer Doct. 1 1. Doct. Whoso trusteth in the Lord in the time of persecution by his enemies will flie to him to preserue his soule and his body by prayer The Reason is Where hope in God is there is also prayer to God seeing it springeth necessarily from it as the fruit doth from the trée The vse is That as we would be assured that we hope in God so also that wee exercise prayer séeing that wee cannot assure our selues of the cause without the effect Lette vs therefore according to his commandement in our afflictions and necessities seeke to GOD in the name of Iesus Christ for succour by continuall prayer and calling vpon his name Let vs call vpon him in the day time and in the night season lette vs powre out our complaints before him daylie and hourely let vs make our prayers vnto him although wee feele our selues nothing released but oftētimes worse worse which maketh vs oftentimes almost to doubt of his goodnes Psa 77. that he doth reiect and giueth no heede vnto them whereby we almost thinke it in vaine to pray séeing that we finde no release But this is our weakenesse and frailtie of our flesh which will not willingly bee subdued to the spirite Which lette vs beséech the Lord to forgiue vs for hee séeth our conflicts and looketh vpon our continuall sighes and petitions but hee deferreth and prolongeth his helpe the longer and doth not at the first helpe vs to this ende that wee may sée fully our owne weaknesse learne by little and little to subdue our rebellions to his gratious will who knoweth better what is meete for vs then we for our selues Therefore lette vs beseech him to strengthen vs by his holie spirite that wee may still perseuere and continue in prayer and with longing desires patiently waite for him being fully assured that although it presently appeare not yet hee is alwaies present with vs and heareth our sighes and complaints and will when hee seeth his time declare himselfe manifestly in kéeping our soules and deliuering our bodies in preseruing vs from confusion and in renuing our harts with spirituall ioy Lette vs earnestly entreate him to stirre vp our dull and sluggish nature to call vpon him continually appoynting him neither the time nor the meanes of our deliuerance but leauing al to his good will and pleasure we may in the meane time neuer cease by continuall prayer to call for his merciful helpe and assistance vntil such time it shal please his goodnesse to send vs full deliuerance Although wee féele our selues through the malice of Sathan verie vnwilling to prayer seeing that wee doe not fully perceiue them to bee heard but goe on still languishing in our sorrowes as though GOD had no care of vs. Yet this our dulnesse let vs entreate our mercifull father to pardon in vs and grant that wee may bee raised vp and pray for aide and reliefe of him continually and although we should sée no signe of fauour yet that we may continue still with the faithfull woman of Canaan and neuer cease in heart mind and mouth till he graunt our requests at his appoynted time when he knoweth it shall be most méete for our behoofe and his glorie And that when the Lord shall mercifully looke vpon vs we then fully with our whole hearts acknowledge his goodnesse towards vs and let it neuer slippe out of our hearts but continue thankfull for the same all the dayes of our liues whereby his glorie in vs may be declared and our soules relieued The tenth Sermon vpon the 25. Psalme verses 21.22 21. Let mine vprightnes and equitie preserue me for my hope is in thee The sence is O Lord my God whereas mine aduersaries persecute me thou knowest that they haue no iust cause so to doe séeing that thou hast giuen me integritie vprightnesse and iustice and seeing that it is not sufficient to bee of a sound and vpright conscience to bee deliuered from dangers but to trust to thy swéete promises therfore my safetie O Lord I committe to thy protection 1. Doct. The best way to stay vs in the time of our trouble to kéep our patience inuiolable is to look in for a good conscience sée that we be falsly accused which if we find thē al goeth well we are ioyfull at home howsoeuer the world shall say or doe abroad for wee may say with Salomon See the root therof Leu. 16.17 Prou. 28.1 Euerie wicked man flyeth when none pursueth but the iust are like a yong Lyon which is couragious This holy Prouerbe teacheth that wickednesse maketh the wicked verie fearefull and that righteousnesse maketh the innocent secure and bold In it first the wicked man is resembled to a bird or some such timorous creature which betaketh it selfe to flight when no cause is offered For the guiltie person after he hath committed some abominable act as theft or murther imagineth that some lie in waite for him doubteth he shal be taken the reason is for the although none is néere to pursue him yet the sound of terrour is in his eares as the Aramites are for example who cāping about Samaria 2. Kin. 6.7 The Lord had caused the campe of the Aramites to heare a noyse of chariots and a noyse of horses and a noyse of a great armie so that they sayd one to another Behold the kind of Israel hath hired against vs the kings of the Hittites and the kings of the Egyptians to come vpon vs. vers 7. Wherfore they arose and fled in the twylight and left their tents and their horses and their asses euen the campe as it was and fled for their liues The sting of conscience will not suffer him to be quiet in any place But the iust as