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
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
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
although being in the Sea the waues beate against it yet after a certain maner it is brought to land against windes and tempestes euen so against the temptations of this our pilgrimage our hope being fownded in that celestiall Ierusalem maketh vs as it were to be turned into stones Laur. Iustinianus Patriarcha Sim. Hope is as it were a piller which holdeth vp the spiritual building which fayling the building ruineth and into the pit of despaire falleth Heb. 6.19 Which hope we haue as an anchor of the soule both sure and it entreth into that which is within the vayle Psalm 52.2 My God I trust in thee let me not be confounded Doct. 1 1. Doct. Whosoeuer haue a strong coÌ„fidence in God will also ioyne prayer to God onely with their trust in him that their enemies may not preuaile against them to their confusion 1. Reason is Prayer is a strengthning of our hope in God and a meanes whereby we are deliuered from coÌ„fusion Psal 50.15 Call vpon me saith God in the day of thy trouble and I will heare thee and thou shalt glorifie me Whoso praieth not to God to be deliuered from confusion which his enemies would bring him vnto doth not onely oftentimes fall into it as many exaÌ„ples in the holy word are shewed but is destitute of the hope of a Christian and so by consequence is voide from all comfort in his affliction seing in trouble nothing comforteth the afflicted but his hope and confidence in God â—â—w for his deliuery Let not mine enemies reioyce ouer me Doct. 1 1. Doct. The property of the wicked is to reioyce at the confusion of the godly Reason Because they hate nothing neither any persons somuch as the truth and the professors thereof Vse The vse is first to teach vs that the greatest part of men shall alwaies be against the godly Secondly not to trust the friendship of the wicked Lam. 2.16 All thine enemies do open their mouth against thee they hisse and gnash their teeth saying Wee haue deuoured it certainly this is the day wee looked for we haue found and seene it Hee saith not enemy but enemies Doct. 2 2. Doct. The wicked will ioyne together to vexe the godly although otherwise they agrée not among themselues Psal 2.2 The kings of the earth band themselues and the Princes are assembled together against the Lord and against his Christ Example Luk 23.12 And the same day Pilate and Herode were made friends together for before they were enemies one to another Vse The Vse is that we beware lest we be spotted with that fault Doct. 3 3. Doct. The wicked be often so enflamed with malice against the godly that nothing will satisfie them but their life Prou. 1.11 If they say Come we will lay waite for bloud and lie priuily for the innocent without a cause 12. wee will swallow them vp aliue like a graue euen whole as those that go downe into the pittes 13. wee shall find all precious riches and fill our houses with spoile 14. Cast in thy lot among vs we wil haue but one purse Ps 79.2 The dead bodies of thy Sainctes haue they giuen to the fowles of the heauen and the flesh of thy Sainctes vnto the beasts of the earth vers 3. Their bloud haue they shed like water round about Ierusalem there is none to bury them vers 4. Wee are a reproch to our neighbors eueÌ„ a scorne and derision to them that are round about vs. The Reason is They thinke to florish without controlment and to be reuerenced and to haue rest when they are dead which during their life they thinke and know that they shal not haue as they expected Esth 3.5 And when Haman sawe that Mordecai bowed not the knee vnto him nor did reuerence vnto him then he was full of wrath Vse 1 The Vse is First that bloudy cruelty being the property of the wicked that we labour with our selues that it be farre from vs. Vse 2 2. Vse To looke for all mischiefe from the wicked that they can accomplish against vs. Psalm 25.2 Let not mine enemies reioice Doct. 4 4. Doct. Though the wicked do alwaies hate the godly yet they wil ofteÌ„ dissemble friendship shew forth their malice only wheÌ„ they haue oportunity thereunto Psalm 5.9 For there is no constancy in their mouthes within they are vaine corruption their throte is an open sepulchre and they flatter with their tongue Amos 1.9 Thus saith the Lord For three transgressions of Tyrus and for foure I will not turne to it because they haue shut vp the whole captiuitie in Edom and haue not remembred the brotherly couenant The Reason is Because they are wise in their owne generation Luk. 16. and can waite their best aduantage Vse The vse is To teach vs First neuer to trust the faire wordes of a prophane man but so to behaue our selues that we shall beware of him Text. Let not mine enemies reioyce ouer mee Doct. 5 5. Doct. If we fall and our enemies reioyce ouer vs it is the Lords doing The 1. Reason He is almighty and doth all thinges although euill bée of Sathan and man The 2. Reason He hath the dominion of all creatures Vse The Vse is to teach vs First to learne to feare him and obay him especially in whose fauour nothing can hurt vs. Secondly that in all afflictions we looke vp and lift our soules to him that striketh and examine our selues what cause we haue giuen him Thirdly to séeke reconciliation with him by praier and repentance so shall the meanes that are against vs be employed for vs as Hamans galowes for Mordecai which God chaunged that hée himselfe was hanged thereon and his 10. Sonnes Esth 10. Goliahs sword cut off his owne head 1. Sam. 17. Text vers 3. So all that hope in thee shall not be ashamed but let them be confounded that transgresse without cause Paraphr And surely thou wilt not suffer them that depend vpoÌ„ thée to be put to shame but rather must these faithlesse persons that persecute the innocent be brought thereunto Doct. 1 1. Doct. An assured hope of deliuerance grounded vpon Gods promise is the onely cause of the patience and humility of Gods childreÌ„ in their troubles The Reason is First because the corruptioÌ„ of mans nature being of it self wayward cannot take afflictions patiently without supernaturall helpe therefore we say Without Hope the heart would breake Secondly where there is no hope there is no faith where there is no faith there is no patience Thirdly else the damned might haue patience which they haue not as appeareth by their gnashing of téeth Vse The Vse is To teach vs to be careful to vse the meanes of obtaining hope and growing in it praising God for such meanes we haue and mourning for that we want Psal 25.3 So all that hope in thee shall not be ashamed but let them be part of confounded that transgresse without a cause The 3.
roote hée meaneth that it séemed likely that his prosperitie should be continual firme stable and immoueable like mount Sion that cannot be remoued but standeth fast for euer If Eliphaz had said I haue séene the foole aduanced aloft to great dignitie he had not expressed so much as he doth For he saith that he is planted Simil. Nabuchadnezzar and Pharaoh he hath takē déepe roote because the despisers of God haters and persecutors of his Saints hope to haue prosperity alwaies in their sléeue And like as a trée that is throughly well settled and déepely rooted in the ground standeth fast though it bée shaken with windes and stormes euen so it séemeth that after God hath once aduaunced the wicked they shall raigne continually and their triumphes shall neuer haue an end But Dauid and Eliphaz when they sawe this likelyhood forbare not to curse the wicked out of hand or immediatly as Eliphaz saith meaning that they taried not till there came a chaunge as wée commonly do who at the first blush when wée sée the despisers of GOD to be in their chiefe ruffe and to haue the winde at their stearne as they say do linger the time and are as it were astonished saying What will this matter prooue to If we perceiue them to fall into decay then wée chaunge our mind but so long as wée sée them floorish then we know not what to say wée be at our wittes end Contrarywise Eliphaz telleth vs that hee was not abashed one whit at the matter but spake his mind according to Gods holy word For Dauid and Eliphazes iudgements and condemnations here of the wicked are not of their owne heads or after their owne fancie but they declare that according as God sheweth vs that the wicked shal be confounded in the end so they grounded thēselues thereupon and were not shaken therefrom by any temptation But although they had séene the wicked flie so high a pitch yet they held still at one stay saying They shall come to nought euen to confusion For euen as trées Simil. though they séeme firmely rooted when great and mighty stormes haue risen they haue béene cast downe and pulled vp by the rootes yea the rootes turned vpwardes yea vtterly consumed and burnt to ashes Euen so the wicked although they seeme by their friendes riches alliances and assistances to bée so firme as mount Sion yet the Lord in his Iustice that no flesh should glory in her owne strength and power hath sent the stormes and windes of his displeasure and indignation hath cast downe ouerturned and vtterly consumed the wicked Now wée sée in effect what Dauid meaneth whereas he saieth in his prayer to God Let them be confounded that transgresse without a cause And let vs apply this lesson to our owne vse that wée may know how agréeable it is vnto vs. True it is that wée haue not to doo with condemning of other men Mat. 7.1 for it standeth euery man in hand rather to looke into himselfe and that is the thing wherevnto euery one of vs must apply his endeuour for they that so rashly iudge others forget themselues and GOD will not spare them though they flatter themselues they must be fayne to come before their Iudge who will handle them rigorously because they ouerslippe themselues so much in their owne faults Let vs note then that our mindes must not gadde here and there to séeke out the euill that is in others but euery man must enter into himselfe and examine his owne state and life and when wée finde any fault in our selues wée must condemne it Furthermore where Dauid cursed his persecutors in saying Let them be confounded that transgresse without a cause who are wicked and despisers of God it is not to yéeld such aucthority or preeminence to vs as of our selues How is it then First of all if the wicked persecute or trouble vs so as they doe vs any annoyance or wrong wée imagine that GOD hath giuen vs ouer and that he careth no more for vs hereupon wée be tempted to conceiue a griefe as though we had lost our time by walking in singlenesse and vprightnesse saying How now I looked that God would haue succoured me at my néed yea I haue serued him and I haue put my trust in him and yet he suffereth mée to be tormented to the vttermost I find not reliefe when I pray vnto him he seemeth as though he were deafe We sée here a very troublesome temptation when GOD séemeth to make none accompt of succouring vs at such time as men misintreat and persecute vs. And therefore to comfort our selues withall we must practise this lesson in all our troubles encombrances which is that although the wicked be in their triumph to day so as they set their foote vpon our throate it is not for that God hath forgotten vs or for that he will not send vs remedie for it in the end But let vs waite with patience and we shal find the issue to be such as God hath promised that is to wit that he will regard vs with mercie Now when we sée what profit redoūdeth vnto vs by cursing that is by marking by the Scriptures howe God curseth the wicked wée shall perceiue that there is nothing but vnhappinesse in their state throughout But let vs procéed yet further Psal 73. When wée sée the wicked to haue a better time then the good men the deare children of God whē we sée them craftie and politike when we sée them triumph when they séeme to be exempted from the common miseries of this earthly life Psal 37. I say when wée sée this wee bee vexed know not what to say nor what to thinke for it séemeth that it were better for vs to giue our selues to lewdnesse then to good forasmuch as to our séeming God setteth no better order in the matters of this world But to the intent we be not prouoked to do amisse we must take this for a Conclusion that is that when the despisers of God the persecuters of his saints séeme to be kings and princes so as they take their pleasure and glorie in their estate yet they cease not to be accursed True it is that this accursednesse appeareth not at the first day for it is secret but it must haue leysure and time to shewe it selfe And on the other side wee must beholde the thing although it cannot bee séene with our eies yet wee must behold it with our faith because God hath spoken it alreadie with his owne mouth we must sticke vnto it which he saith It is the selfe same matter that the Psal 37. and 73. do entreate of The second Sermon vpon the 25. Psalme the 4 5 and 6. verses 4. Shew me thy waies O Lord teach me thy pathes The Paraphrase that is GRant O Lord that I may vnderstand in these so great perplexities and extremities what way thou appointest thine to walke and what pathes
thou appointest mee to treade Doct. 1 1. Doct. The Saints of God hauing most knowledge of the will of God and of his lawes yet haue most desire to bée instructed therein The first reason is They onely sée their owne wantes and ignorance The second Reason is They onely long for the performance thereof The third Reason is Vnto them it is sweeter then the honey Psal 19. yea then the honey combe for they onely haue by the spirite of GOD the taste of the swéetnesse thereof As for the wicked no maruell though they desire not the knowledge of the waies of God for vnto them it is a burthen heauy to beare For as a burden laid vpon the shoulders of an vnwilling man Simil. is therefore gréeuous vnto him because he with an vnwilling mind beareth the same yet the same burden laid vpon the shoulders of a willing man is to him not heauy but light euen so the Lawes waies and pathes of GOD are to the children of God easie but to the wicked heauy for they bridle the lustes of the flesh they teache mortification Gods anger against sinne and whatsoeuer is contrary to the corrupt will of flesh and bloud Vse The Vse is that wée vse all the meanes which GOD affordeth vs for the attainment of the knowledge thereof as the hearing reading and meditating therein day and night The cause that moued the good Prophet and king Dauid Psal 1.2 thus to pray to God To teach him his pathes waies that he might walke in thē may be gathered to procéed from a desire that he had to expostulate with God why he seruing God day and night and that not without cares should be in such great miseries as persecutions by outward enemies sicknes inward temptations and such like whereas the wicked were freed from these miseries oftentimes although not alwaies He vpon better consideration perceyued that it procéeded from ignoraunce of Gods lawes pathes and will and therefore he prayeth for vnderstanding of his way Then do we lacke wisedome Iam. 1. Let vs craue it of him which is the welspring of it and giueth it without vpbraiding For God dealeth not nigardly with vs as men do who when their goods are diminished are gréeued if they be much called vpon It is not so with GOD for hée neuer ceaseth to do vs good Therfore let vs learne to offer our selues to him whē we want wisdome and let vs not doubt but he will giue vs as much as is necessary for vs if wée heare read meditate and practise his holy word And this doctrine is exceeding necessary for our behoofe For what hath béene the cause of so much corruptions in Christendome but for that the waies pathes lawes will word of our good God haue béene peruerted and embased wrested and mingled with the filthy dung of mans wisedome but because men haue béene desirous to be ouerwise as though God had not bene well aduised but they must set him to schoole to them When mē presume to put foorth their owne inuentions to say in the seruice of God This must bee good and That must be done Such a thing must be remedied After what sort After their owne fācy And had not GOD foreséene it How commeth it to passe that he did it not before We sée what God saith and thereunto must wée hold vs. He will haue vs to hold all thinges for good and holy which he speaketh And marke men will steppe in And why They could not find in their harts to do him so much wrong as to say hée is scarce well aduised and that they themselues are wiser then he But wée shall know this matter by taking of a matter that is easie to be vnderstood which is that the Pope hath gone about to diuide those things which GOD hath ioyned together that is to wit he hath hereft the people of the Cup in the Lords Supper and taught them that they must content themselues with one kind namely with the host as they call it and that the Cup serued but for the Priests to sing Masse withall And what are his allegations Oh there would be many inconueniences True it is that all those inconueniences are grounded vpon beastly superstitions to make men beléeue that wine is no more wine but that it is turned into the blood of our Lord Iesus Christ Then marke here his allegatiō O saith he there would be many incōueniēces if the Cup should be giuen to al the people it were better that the Priest should drinke in the behalfe of all the whole company To be short it is all one as if he said We be wiser thē God we sée things that he saw not therfore we must prouide for thē After what maner By putting away the ordinance of Iesus Christ Behold our Lord Iesus Christ saith Mat. 26.27 Mar. 14 13. Drinke ye all of this Cup. He saith expresly Drinke ye all Behold the Pope cōmeth cutteth of that word saying It is true that that was the ordināce of Iesus Christ But we haue not takē away the wine without great reason it is to prouide for inconueniences I haue thought it good to haue it so And what shall we say of the Sonne of God who is the infinite wisedome it selfe and the light of the world Did he sée nothing in making this institution We sée then that mē ouershoot them without al measure when they consider not that the works of God are brought about by infinite righteousnes and wisedome Then let vs hold vs there and follow the way and pathes he sheweth vs appointeth vs to walke in and not feare that wée shall erre if he once shew vs his will and wée suffer our selues to be gouerned quietly by it Psal 25.5 Lead me forth in thy truth and teach me for thou art the God of my saluation in thee do I trust all the day The 2. part of the second Sermon The Paraphrase THe sēce is Guide my steps O Lord in the truth of thy promises which neuer faile teach me patience in this all other mine afflictions Guide mée that I desire no reuenge that I practise no vnlawfull meanes to escape out of daunger for thou art he alone O my God of whome I daily and continually looke for my deliuerance Doct. 1 The 1. Doctrine It is the property of the godly in their afflictions to pray to God to guide them in the truth of his promises The Reason is Without the assurāce of them they murmure nay vse sinister practises to escape out of daunger The 2. Reason is By them they are stayed and comforted patiently to beare the rodde of Gods correction Vse The Vse is That wée alwaies call the promises of GOD to mind which are taught vs in the word so shall wée be quiet when others rage so shall wée not reuenge when others séeke reuengement so shall wée with patience possesse our soules when others shall despaire so shall
a father he is to his children Therefore Iudgement and way signifie none other thing then the gouernment whereby he sheweth himselfe as an excellent good father to his children Doct. 1 The 1. Doct. The poore in Spirite onely are directed by the Lord to haue a right iudgement in all things that concerne the glory of God the saluatiō of their soules The Reason is God resisteth the proud 1. Pet. 5.5 such as are wise in their owne conceit Decke your selues inwardly in lowlinesse of mind for God resisteth the proude and giueth grace to the humble Math. 13.11 And he answered said Because it is giuē to you to know the secrets of the kingdome of God The vse is That we pray to God to giue vs his spirit of iudgement of the workes of the Lord. And first of his word Let vs consider how gratious the Lord is to them that are méeke to them he will open his iudgements which to the prowde are secrete vnknowen as to the Papistes many others A foolishnes of self estimation of self-wéening of our selues that wée are of some value is so rooted in man possessed with the spirit of pride that it is very hard to bring thē euen vs regenerate to a right vnderstāding of our owne wāts so as we might be cléere from all pryde presumption Concerning the doctrine of Election Reprobation Wheras the Apostle knew that flesh blood would dispute Why should God elect some refuse other some Rom. 9.20 he answereth But O man what art thou which pleadest against God Shall the thing formed say to him that formed it Why hast thou made me thus vers 21. Hath not the potter power of the clay to make of the same lūpe one vessell to honour and another to dishonour And this he setteth downe after that he had alledged the obiections wherein men thinke thēselues to haue a faire colour to dispute against God and to demaund why hée should destroy those whom he hath created why he should put difference betweene one and another without knowing any causes so that the one should be loued the other refused Therfore whēsoeuer any such temptation hath taken hold on vs let vs pray vnto GOD to make vs lowly and poore in Spirite then shall we haue a right iudgement of his secrete mysteries and wonderfull workes When we treat of Gods word euery man almost falleth to it at aduenture and euery one shootes out his verdit as though they reasoned but of moon-shine in the water so vnreuerently wée speake thereof The things therein contayned be such as passe all mans vnderstanding and yet notwithstanding it is manifest that some are bold to treat of Gods high mysteries without reuerēce which ought to rauish our wits to wonder at them which with al feare trembling we ought to honour I say we are bolder to babble of them then if a man spake of a matter but of 5. shillings value or of some trifle I know not what And what is the cause thereof but that men haue not cōsidered how God hideth ouercasteth his owne secrete determinatiōs hath in his holy Scriptures vttered vnto vs his wil whereunto it behoueth vs to be subiect We sée on the one side how the Papistes blaspheme God wresting falsifying marring corrupting the whole holy Scripture so that they spare not to scorne God his word And why They neuer knew what it is to haue a right iudgement in Gods will word they are possessed with the spirit of pride the spirite of sound iudgement is farre from thē they scorne at our answere when to their demand Who shal iudge of the true meaning sence of the Scriptures we say The holy spirit shal doth lead not onely the whole Church but euery particular singular member of the Church into all truth Campianan ratione Sophismat Also there are drunkards which could find in their harts to subdue God in their fantastical mind Yf they were the wisest men in the world the best séene in the holy Scriptures yet shall they be faine to stowpe to this point that Gods purposes are aboue our reach But they are vtterly dull brutish there is neither skill nor reason in them the wine ouer-mastereth thē they are worse then swine yet will néeds be Diuines and wil controll things in such sort that if a man should now beléeue them he should be driuen to forge and frame a new Gospell Let vs alwaies know that whensoeuer wée speake of God of his workes or of his word they are high matters On the other side what is it that we cā bring forth of our selues except wee be truly humbled what is that little that wee can conceiue in our vnderstanding Euen wordes without knowledge Let men put themselues into the balance and they shal be found lighter then vanitie it selfe as it is said in the Psalme Psal 62.10 So much the more it behooueth vs to marke this doctrine that there is neither skill aptnesse nor iudgement in vs to entreat of Gods workes or his word except he vouchsafe by his blessed Spirite to direct vs. Let vs therfore pray vnto his diuine Maiesty to vouchsafe of his vnspeakeable mercy and goodnesse to powre downe his holy Spirite into our hearts that whereas by the fall of our first parents our Iudgements concerning Gods mysteries his workes and word are corrupted and therefore haue néed of direction that by the same Spirite of truth and iudgement wée may be ledde into all truth and iudgement so shall wée iudge according to his holy will Let vs also mislike our selues to the end wée may resort vnto him to find the goodnesse there which wanteth in our selues that thereupon it may please him so to gouerne vs by his holy Spirite that beyng replenished with his glory wée may haue wherewith to glory not in our selues but onely in him And teach the humble his way Text. Doct. 2 2. Doct. The Lord will surely teach the humble the way of his gratious fauour The Reason is Vnto him that hath it shal be giuen by him As the Lord hath giuen him humility which is a spirituall gift and grace bestowed vpon the elect onely whom he especially loueth as a father Psalm 103. much more will he cause him to tast of his prouidēce which extendeth it selfe in respect of sustentatiō not onely to the wicked but to euery liuing creature be it neuer so base Vse The Vse is That wee magnifie the glorious name of our good and gratious Father who so mercifully causeth vs the childrē of wrath to become his children by adoption and assureth vs without all doubting of the continuance of his fauour towards vs. This doctrine of Gods fauour towardes the humble his children is comfortable to our conscience and therefore the longer to be vrged and taught Euery man naturally séeketh to comfort himselfe some by voluptuousnesse some by worldly wealth some by
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
yet he will not heare them Solutiō The Solution is very easie if wee waigh wel what is said in the Psal 145.18 The Lord is neere to all that call vpon him yea to al that call vpō him in truth There the Prophet sheweth that many seeke God howbeit fainedly By reason whereof wee be conuinced that there is none other meanes to rid vs of our miseries but onely that God should take vs to his mercy and be pitiful vnto vs. The very infidels call vpon him without regard of him notwithstāding that they scorne at religion and at all things that are spoken to vs in the sacred Scriptures concerning Gods prouidēce his mercy and grace which wee must looke for at his hands Therefore if they be pinched with aduersity they cry Alas my God And what compelleth them thereunto Euen their mother wit So the hypocrites and despisers of God may haue some forme or likenes of praying not onely to speake but to speake properly they cānot pray in déed for they are destitute of the Spirite therof frō their teeth outward whiles their minds are otherwise busied but oftentimes as men may perceyue euen with some harty affection for they are forced thereunto but yet is it not in truth For they haue not the knowledge to say My God calleth and allureth mée vnto him I shall not therefore lose my labour in comming to him Seing it is his good pleasure to reckon and accompt mee in the number of his deerly beloued children I will go to him not on a foolish rashnes and presumption but with obedience vnto the voice of my GOD trusting to his promise The hypocrites cannot speake this language therefore they haue no truth in them For they must haue faith and faith dependeth on the promises of God which the wicked haue not yea neuer tasted of Againe wee must haue a féeling of our miseries so that when we approch vnto God we must be abashed of our selues we must be sory for our sinnes we must hate our selues and wee must acknowledge our selues to be excéeding miserable But the wicked and hypocrites haue none of all these Although then their mouths are open to call vpon God yet do they but blaspheme and vnhallow his holy name because their mindes are not sound and vpright Herba solaris A similitude Heliotropium the herbe of the Sunne so called because it windeth it self about with the Sunne in the morning very early it doth as it were behold the rising therof and all the day it followeth the course of the Sunne euer turning the leaues towards the same but the roote it neuer chaungeth stirreth nor mooueth but hath that stil fast fixed in the earth Euen so many will turne vp their eyes and handes to the sonne of righteousnes but it is onely in ceremonie and outward gestures for their rootes their hearts are farre and fast within the earth how can they then bée lifted vp to heauen where in déede their treasure is according to the words of our sauiour Christ Math. 6. Where your treasure is there will your hearts be also Such men will lift vp their handes eyes and voices towardes heauen to GOD and with such goodly gréene leaues will make a faire florish and beautifull shewe but their hearts and affections are surely sette vpon earthly vaine vile and transitorie thinges and are as farre from GOD as heauen and earth are distant the one from the other How then can they possibly in faith cal vpon the Lord that theyr prayers should bee heard And therefore they fulfill the saying of the Prophet Esay chap. 29.13 This people draweth neere to mee with their lippes but their heartes are farre from mee So then lette vs marke well that when God saith that hee will heare the prayers of all them that call vpon him hee meaneth that their prayers must procéede from faith and wée must bethinke our selues well beforehand of his promises thereby to bée encouraged to come vnto him yet wée must also acknowledge our selues to be as we surely are of our selues forlorne damnable and destitute of all goodnes and this we must be throughly perswaded of to the end that wée may resort to the fountaine of his goodnes and grace Now we sée there is no cause why we should thinke it strāge that God putteth hypocrits wicked men back whē they come to him For they come not with a willing mind nor a pure affection but they would willingly shunne and auoid his hand if it were possible Howbeit seing that they by no means possible that they can deuise can shift themselues from him they come to him by compulsion A similitude For euen as a theefe a murtherer or any other great malefactor being shut vp in prison would not willingly appeare before the Iudge but would wish in his heart that rather there were none at all but seing they are and must bee full sore against their willes that sinne might be punished and vertue rewarded they then humbly entreat him to shew mercie to them Euen so the wicked and hypocrites wish in their heart there were no God but seing he is and wil be they repayre to him not as being perswaded of him as of a louing and mercifull father but as a seuere Iudge but what profiteth that Therefore when we pray vnto God let vs offer vnto him free harted sacrifices let vs haue accesse to him with willing mindes assuring our selues that without him we are destitute of al things we want of all that appertaine to our good Moreouer let vs not doubt of his fauour towards vs seing hée hath promised it vnto vs but let vs alwaies beleeue that he is ready to receiue vs and wil not be deafe to our desires when we come to craue them at his hands True it is that God euery minute sheweth his goodnes towards vs and although wée presently perceiue it not yet doth he preserue vs from the miseries that hang ouer our head and putteth his louing hand betwéene vs and them So then wée cannot but be experienced of his grace in the time of prosperity know that wée are maintayned by the same but yet haue wée not so certaine and manifest experience of his fauour and helpe in prosperity as in aduersity For whensoeuer misery pincheth vs and death threateneth vs wée can discerne that we are wretched forlorne creatures if God should not step before vs to rescue vs. And to speake the truth more largely How great and grieuous were the sorrowes troubles anguish and griefe of our soules if wée had not this swéete consideration Yée sée then an euident Demonstration that God hath had and now hath mercy and compassion vpon vs. We sée therefore that affliction is that wherein God chiefly sheweth himself to be our sauiour Here we sée wherefore God saith in the Psalm 50.15 Call vpon mee in the day of thy trouble and I will heare thee and thou shalt glorifie mee But shall we therefore inferre
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