sclender because the Image of God by Adams sin is as it were blotted out in vs. But for as much as God of his infinite mercie hath renewed vs and in Iesus Christ our Lord hath adopted vs to be his children and imprinted his Image againe in vs therein also chiefely we bee his workmanship and may boldly with reuerence call vpon him and assure our selues that he will not shake vs off but that we shall bee welcome to him It followeth Text. In thee doe I trust all the day And because it is expedient that our trust should be answerable to his goodnes therefore the Prophet saith that his hope was continually in him Doct. 4 4. Doct. The goodnesse of God towards vs must cause vs continually to trust in him And this is the propertie of faith among our greatest troubles to haue respect to GOD to trust in him for our deliuerie and not to séeke sinister meanes for it and as it were with a still and calme quietnesse to rest our selues in his promised helpe and assistaunce Moreouer that the remembraunce of his benefites might the better feede and sustaine our hope let vs learne to call to mind his former benefites bestowed vpon vs. When we be heauie and sorrowfull the onely remembrance of Gods benefites must cheare vs or at the least-wise asswage our miseries and griefes so as if any aduersitie pinch vs and we bethinke our selues of the great number of benefites that God hath bestowed vpon vs the same must assway our sorrow And séeing the case standeth so no afflictions ought to make vs to forget the knowledge which we haue of Gods benefites and graces For whatsoeuer miseries wee endure yet ought we to acknowledge for a great mercie of God that wee are made reasonable creatures that wee beare the Image of God that we are cherished and maintained to the ende wee may know God to bee our Father Dauid saith Psal 22.10 Lord thou diddest draw me out of my mothers wombe thou hast shewed thy selfe to bee my GOD before I could know thee or call vpon thee Dauid did set this before him purposely to render thankes vnto GOD to trust in him and to sing vnto his name in the middest of his sorrowes afterward hée established himselfe in good hope for the time to come not doubting but God regarded him still with compassion considering that diuers times yea at all times before he had shewed him so gracious pitifull towards him Let vs lift vp our minds aloft to yéeld him his worthie praise and moreouer let his benefites serue for spurres vnto vs to trust in him not doubting but that he wil shew himselfe the same hereafter whome we haue felt him heretofore Psal 25.6 Remember O Lord thy tender mercies and thy louing kindnesse For they haue beene for euer The 3. part of the second Sermon THe sence is So many great and grieuous are mine afflictions that thou appearest to me as though thou haddest vtterly forgotten thy former tender mercies and louing kindnesse which not only of long time but for euer before time haue béene Wherefore O Lord I beséech thée of thy goodnesse remember them so that I may féele them in deliuering me from all my miseries which now I suffer Doct. 1 1. Doct. Remember When afflictions lie heauie on the shoulders of the children of God they cause them many times to thinke that the Lord hath vtterly forgotten them The Reason is For that no mans faith is so firme at all times Psal 77. but in afflictions somtimes he shall haue such motions séeing that no man hath perfection of regeneration nor at al times fulnesse of faith The Vse is to teach vs to striue with our selues against this temptation assure our selues that although the Lord séemeth as though he were asléepe Math. 8. yet he that keepeth Israel doth neither slumber nor sleepe Esay Although a mother should forget her owne childe yet will the Lord neuer forget those that are his Text. Remember O Lord thy tender mercies and louing kindnesse Doct. 2 2. Doct. The godly neither can nor will looke to escape destruction by any other meanes then onely by the mercies of the Lord. The Reason is 1. King 20. Benhadad 31. Kings with their traine Vaine is the helpe of man or any other meanes whatsoeuer The Vse is First to feare and tremble that wee fall not into Gods displeasure but to séeke especially for his mercie estéeming it aboue our liues or any earthly thing that wee can desire 2. Vse To acknowledge that it is of Gods méere mercie and aboundant kindnesse that wee liue and to praise him dayly for it Doct. 3 3. Doct. The tender mercies and louing kindnesse of the Lord are sufficient to deliuer his children from all the punishments that they can fall into 1. Reason They are infinite as his maiestie is 2. Reason Els none shoulde bee saued séeing there is none other meanes of saluation The Vse is First to take awaie from our mindes the vaine confidence in any creature as Angels men horses or any other thing whatsoeuer 2. Vse Confutation of Poperie which standeth vpon workes for deliueraunce at the least from the punishment of sinne Secondly it confirmeth vs from despaire Heb. 6.19 Text. séeing the Lords mercies are an anchor both sure and stedfast For they haue beene for euer Doct. 4 4. Doct. Although by our afflictions which wee suffer God séemeth to forget vs yet séeing he hath shewed mercie towards our selues and others and that for euer before time so must wee still be perswaded that he will neuer forsake those that are his The 1. Reason For he is not as man is that is changeable but GOD is immutable The 2. Reason His gifts are without Repentance The Vse is to teach vs although the goodnes of God lyeth as it were buryed yet it is not extinguished although it shew not at selfe but seemeth as it were couered in the ashes yet in time it will shew it selfe And therefore let vs in all our miseries and afflictions beseech his maiestie of his tender mercy and immutable goodnesse so to remember vs that wee may be deliuered from all inconueniences and promise and purpose amendment of our liues with further praises of his holy Name for his mercies The third Sermon vpon the 25. Psalme the 7 and 8. verses 7 Remember not the sins of my youth nor my rebellions but according to thy kindnesse remember me euen for thy goodnesse sake O Lord. The sence is O Lord my God although mine enemies maliciously and without cause vexe and persecute mee yet I acknowledge that both the sinnes which in my youth I haue committed against thée as also the sins and rebellions which euer since to this day I haue done against thy diuine maiestie are the cause of this mine affliction which I humbly praie thée of thy kindnesse and goodnesse sake to forgiue me then shall I be deliuered from this
THE Care of a Christian Conscience Ten Sermons on the 25. Psalme preached in Tewkesburie in the Countie of Gloucester By Richard Curtis NVNC AVT NVNQVAM Imprinted at London by Simon Stafford dwelling on Adling hill neere Carter lane 1600. TO THE HONORABLE AND VERtuous Lady the Lady Dorothee Stafford widdow one of the Ladies of her Maiesties bed-chamber Simon Stafford wisheth all honor and happinesse in this life and in the life to come perpetuall glorie and rest THE straight and dutifull consideration of so many great fauors with which your Honorable disposition hath vouchsafed to grace me vnworthie the least of them hath compelled me thus presumptuously to dedicate these Christian models albeit the talent of another mans zealous inuention yet as the tithe of my poore Printing-presse vnto your honourable patronage hoping that in regard of their worth and not of my deserts you will likewise peruse them at conuenient seasons The vtilitie of them I neede not rippe vp seeing that your owne deepe-grounded wisedome wil hereafter by experienced perusall find out the same far better then either my simple mind can imagine or my pen lay down Onely this I humbly craue of your Honour that my good deuotion herein bee acceptable vnto you for our Sauior Christ preferred the poore widdowes mite before the golden offerings of the rich And is it not written that Artaxerxes a Pagan King daigned to receiue a cup-full of cold water at the hand of poore Synetes Whose president I imitating am emboldened to register your Heroicall name in the forefront of this booke intituled The Care of a Christian Conscience nothing doubting at all but that your Honours name is registred in the Booke of life for the Christian Care which you haue extēded to many of the poore distressed members of Iesus Christ Thus ceasing I beseech the Lord to cōtinue you in your godly course endue you with all blessings which eyther this earth affords or heauen contains From London Aprill 20. 1600. Your Honours most bounden Simon Stafford The first Sermon vpon the 25. Psalme 1.2 3. verses 1 Vnto thee O Lord lift I vp my soule THe sence is Many are the slaunders great are the iniuries which the wicked O Lord my God the Father the Sonne the holy Ghost thrée persons and one eternall God do raise vp against me thy humble and obedient seruant being vpright as thou knowest and innocent of that great offence to séeke the destruction of thine anointed Saul which whosoeuer doth shall neuer be guiltlesse in thy sight as I now am and for as much as thou knowest that to be deliuered from lying lippes flaunderous toungs I earnestly desire that mine integritie and vprightnes being knowen vnto thy maiestie may also vnto mē appeare I put not my trust as worldlings do in any worldly thing but my trust being fully fixed in the only one God I humbly and hartily in the name and by the mediation of thy dearly beloued sonne Iesus Christ the Messias which is to come beséech thée to deliuer me so shall I praise thy name all the daies of my life Doct. 1 1. Doct. In all our afflictions we must lift vp our hearts to God only by Praier The reason is It is the hand wherwith the Lord from heauen reacheth his benefits vnto vs. Vse Vse Let vs exercise it at all times For euen as the birdes and fowles of the aire that they may escape the nettes and snares of the fowlers flie vp on high so we to auoid the infinit snares of our enemies and innumerable temptations must lift vp our selues from the corruptions lying vanities and deceitful sleights of the world by earnest and harty praier When the sacred Scriptures mention the honoring of God the chiefest point which it setteth downe to vs is prayer and had this bene obserued as it ought to be the manner thereof had bene much more estéemed among men so as they would not haue so swarued one way nor other but haue folowed that which the holy Scripture teacheth But now men regard not profitably to pray they respect not in what maner they pray that their praier might be accepted of God but most men rush in and steppe to it like blind Bayard and come not dutifully and reuerently as they ought to the Lord. From whence procéedeth this vnreuerent behauior Euen from hence Because men accompt not of it to be of so great importance as it is for if we tooke it for the chiefe point of the seruice of God as it is it is certaine wée would more hartily zealously and reuerently take it in hand 2. Doct. 1. verse Vnto thee O Lord. Doct. 2 Praier must be made to God only in the name of Iesus Christ For he onely heareth vs he onely euen Iesus Christ praieth for vs he onely vnderstandeth our praiers he onely is more ready to help thē we to aske Vse Vse Let vs therfore not pray vnto Sainctes departed for we ought not to pray to thē 2. They pray not for vs. 3. They vnderstand not our Prayers The Papists assertiō is that Saincts departed are with great profit and piety called vpon and praied vnto R. 1. Tim 2. sect 4. B. cap. 19 lib. 1. De sanctorū beatit and that it is not onely lawful but godly so to do Arg. 1. They say they pray not to Saincts as authors of any benefit or grace but as Intercessors only neither doe they make them immediate intercessors but onely through Christ concluding all their praiers Per Christum Dominum nostrum Ans 1. It is false that they pray vnto them as intercessors onely for they desire them not onely to praie for them but to haue mercie vpon them For thus they praie O blessed Ladie haue mercy vpon vs preserue thy seruants let the merites of S. Mary bring vs to the kingdome of heauen Answ 2. It is also false that they make them not immediat intercessors but conclude their praiers Per Christum Dominum nostrum for in that blasphemous praier Tu per Thomae sanguinem quem pro nobis impendit fac nos Christe scandere quo Christus ascendit By the blood of Thomas O Christ which hée shed for vs make vs to clime whither he ascended There they aske life eternal of Christ by the blood of Thomas of Canterbury How then is it true which the Rhemists affirme the Christ alone by his merites procureth all grace and mercy towards mankind Praiers are made to S. Mary S. Osmōd S. Anne S. Katherine and none of them concludeth Per Christum Dominum nostrum Likewise An. 1551. in Scotland it was as good doctrine amongst the Papists that it was lawful to say the Pater noster to Saincts that we may call them our fathers say Hallowed be your names because God hath made their names holy and that their kingdome may come because the kingdome of heauē is theirs by possession and further that their will may be done seing their
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
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
of the ignoraunt that desire to leade an holy and godly life Gracious and righteous is the Lord being no praier as also the other two verses following but a meditation betwéene the praier in the verse before and the verses next after them wee haue to learne generally this profitable doctrine Doct. 1 1. Doct. It is the dutie of all that pray to GOD séeing the malice of Sathan who séeketh to make vs quaile in them as also the weakenesse of our corrupt nature for perseuering feruently zealously in it to vse al the good means that possibly we can * Simil. Euen as fire had need of wood or the like matter to maintain it as a torch requireth waxe to continue it Euē so meditatiō in the mercy righteousnes of God is necessary to stay our Zeale in Praier but especially to meditate vpon the goodnesse and righteousnes of the Lord in keeping his louing promises that thereby our prayers may be more zealous and feruent The 1. Reason Our experience teacheth vs that it is an hard and difficult matter to hold on zealously therein The faithfull perceiue in themselues except they be stirred vp with newe prickes that they shall languish in their Prayers so corrupt is our nature so weake in good thinges so malicious is our enemy Sathan also to cause if it be possible our prayers not to be feruent The vse is When we féele our selues so weake in Praier that we beginne to languish that we presently meditate on the goodnes and righteousnes of God so shall wee come the better prepared to Praier as Dauid was Gratious and righteous is the Lorde therfore he will teach sinners in the way Doct. 2 The 2. Doctrine God teacheth sinners in the way of godly life 1. Reason He is gratious for hee hath mercy on whom he will Rom. 9. 2. Reason The Lord is righteous he kéepeth his promises Vse The vse is To teach vs to acknowledge that our regeneration sanctification repentance mortification of the flesh viuification of the spirite conuersion humilitie loue patience and all other gifts are not of our selues but are procéeding from the goodnesse loue and mercy of God towards vs. Vse 2 2. Vse It confuteth the Papistes distinction of Gratia operans and Cooperans Gratia operās cooperās Bellarmine Cap. 2. thus doth define and distinguish them Gratia operans est quae facit vt velimus that is It is the working grace which maketh vs to wil that which is good Gratia cooperans quae facit vt quae voluerimus impleamus that is Helping grace or grace working together with vs is that which causeth vs to fulfill or do that which we will or desire This then is his mind that God only worketh the beginning of euery good action that is the consent of the will but the accōplishmēt of the action is not only of God but he worketh together with man The Iesuite would illustrate his matter with this similitude As if it were expediēt for a man to saile into the East countries and yet he is vnwilling his friend cōmeth perswadeth with him prouideth things néedfull for the nauigatiō as mony victuals such like though his friend may say I only was the cause that he tooke this nauigation in hand yet can hee not say that I onely caried him to that place but helped him onely So saith he God only worketh the beginning of any actiō by perswading the wil but he is helping onely assistant to man in the finishing thereof Lib. 1. de gratia cap. 14. 1. Reason This similitude is very insufficient the things here cōpared together are altogether vnlike for what presumption is it to match the workes of man with the power of God First man draweth only by perswasion he hath no power ouer anothers heart but God is greater then our hart he doth not onely apply perswasion vnto it but bendeth turneth it as August de correptione gratia cap. 14. Deus magis habet in potestate hominum voluntates quam ipsi suas GOD hath greater power ouer the willes of men then they haue themselues Secondly all the helpes that man prouideth or ministreth for any action are externall But God is aiding and assisting euery where by his power and worketh mightily in the inwarde man We sée then the insufficiēcy of this similitude Secondly although it were a méete and fit comparison yet we know that similitudes proue not no more doth this it néedeth not therefore any large confutation Gratia operās et cooperās vel adinuans This Distinction of Grace that it should be sometimes the principal chief and only working cause in man and another while but aiding and assisting onely and that man should be ioyned with God as a fellow worker in any good action is a blasphemous doctrine That the will of man worketh together with Grace as it is Causa phisica a naturall cause of such actions as are wrought by man not respecting the quality and goodnesse of them but the worke onely wée deny not but the grace of God onely is Causa moralis the morall cause of euery good action As they are but actions and operations so they procéed from the will of man but as they are good or commēdable so they are the workes of God God worketh the will the deed Phil. 2.13 As he worketh the will so also he worketh the déed The will God onely worketh Ergo Againe 1. Cor. 15.28 That God may be all in all But God should not be al in all in euery action if man should be ioyned as a fellow worker S. Iames saith Iam. 1.17 Euery good and perfect gift is frō aboue Ergo no good gift nor worke is from below that is of man either in part or in whole Our Sauior Christ saith Without me you can do nothing Of which words Augustine writeth thus Non ait August cōtra Epistolam Pelagii lib. 2. cap. 8. Sine me difficile potestis facere aut Sine me nihil potestis efficere sed Ne facere quidem He saith not Without me you can hardly do any thing or Without mée you cannot finish any thing But You are not able to do it at all But if so that in any good actiō God should worke part man part then might man worke somwhat that is his part without Gods help As if God do but helpe to worke what is that els but to giue power more easily only to worke As though man without that helpe although more hardly of himselfe might do it But al this is cōtrary to that doctrine of our Sauiour Without me you can do nothing The fourth Sermon vpon the 25. Psalme the 9. and 10. verses 9 Them that be meeke will he guide in Iudgement and teach the humble his waies The sence is THey that are truly humbled in themselues and repose their whole trust and confidence in the Lord they shal taste feele how gratious
honors and reputations among men which all are vaine We sée after what sort men comfort themselues namely by forgetting God For it séemeth to them to be a melancholy matter to think vpon him And in sooth how many are there that wil say stoutly enough We are good Christians and yet notwithstanding when they entend to be merrie they driue away all thought of God and eternal life and not onely so but also offend God of set purpose After what maner They cannot be merry dut in doing euil Seing then that the nature of men is such that wée be attainted with that disease let vs looke well to our selues and be sure that our mirth shall not be blessed from aboue except we be assured of the remissiō of our sins Therfore if we haue Gods fauour and pray to him therein consisteth true gladnes which is approued of God is eternal will bring vs to euerlasting saluation But so long as we know not in what case we are in with our God nor seeke to be reconciled to him but lie rowting still in our owne filthines the more we desire to be merry the more we kindle Gods vēgeance against vs the more we encrease still the fire of his wrath we plunge our selues the déeper into his bottomles pittes We see then that it is more thē néedfull that it should be shewed vs how much it standeth vs in hand to be well assured of Gods mercifulnesse towards vs. And that also is the cause why the holy Scripture when it treateth of giuing ioy and comfort to vs doth alwaies set before vs the fauour of God Isa 49.13 Reioyce O heauens and be ioyful O earth brast forth into praise O moūtaines for God hath comforted his people and will haue mercy vpon his afflicted Isa 44.23 Reioyce ye heauens for the Lord hath done it showte yee lower parts of the earth brast forth into praises ye mountaines O forest euery tree therein for the Lord hath redeemed Iaakob and wil be glorified in Israel Isa 52.1 Arise arise put on thy strength O Sion put on the garments of thy beauty O Ierusalem the holy one for hēceforth there shall no more come into thee the vncircūcised the vncleane Isa 60.1.2 3. c. thoroughout Luc. 2.10 11. to the end of the Chapt. Zach. 9.9 Reioice greatly O daughter Siō showt for ioy O daughter Ierusalem behold thy King cōmeth to thee he is iust and saueth himselfe poore and riding on an Asse and vpon a colt the foale of an Asse Hereby we are taught that we must néeds be in trouble vnquietnes so long as we know not whether we be in Gods fauour True it is that the wicked will séeke meanes enough to make thēselues merry they ruffle it out you sée in despising God but howsoeuer the world goe with them yet he sendeth them such prickings and torments of mindes so as they be grieuously distressed and if they daūce it is as Moses saith namely that yet neuertheles sinne lieth at the doore that is tormenteth their consciences there waiteth for them like a dogge that waiteth for his master Yée sée then that the wicked may ruffle it out but yet can they not goe out of their doores without gnawing of their consciences and GOD must still hold them at that bay Therefore so much the more ought wee to thinke vpon this doctrine that we turne not our backe vnto God nor burie our sinnes when wée would haue peace but that wée alwaies haue some promise of GOD to comfort vs. And when wée sée that GOD allureth vs to saluation let vs be glad thereof for then shall our gladnesse be blessed And if wée haue the taste that GOD is our louing Father it will swéeten yea it will sanctifie all our ioyes but without it wée must néeds quayle and there is no other meanes for vs truely and in deed to reioice Marke this Also let vs consider that the onely grace of God ought to suffice vs although we haue neuer so many sorrowes mixt with it according as God will exercise vs. For he in this our fraile life will not send vs full ioy so as we may laugh with open mouth as they say yet not withstanding it behoueth vs to reioyce in this certainty that we haue him to our good and louing father and that we shal find mercy with him Then if we haue this grace to call vpon God and can assure our selues that the gate is open to vs and that we in the name of our Lord Iesus Christ shall haue accesse vnto him I say if wée can haue that boldnesse not through our owne rashnesse but that he hath vouchsafed to open his holy mouth to witnesse his loue to vs which thing he doth when to vs his holy Gospell is preached then notwithstanding that many and infinite were our temptations and afflictions yet he will comfort vs and she we himselfe as a kind comfortable and louing father vnto vs. Psal 25.10 All the pathes of the Lord are mercy and truth vnto such as keepe his couenaunt and his testimonies The 2. part of the 4. Sermon The sence is THe faithfull the children of GOD which onely kéepe his couenaunt and testimonies shall surely taste and féele in this life and in that to come both his eternall and swéete mercy and his perpetuall and constant truth of his promises Doct. 1 1. Doct. They onely which remaine in and obserue the couenants and testimonies of God shal taste and féele that all the pathes of the Lord are mercy and truth to them The Reason is God hath so promised Psal 50.23 To him that disposeth his way will I shew the saluation of God Vse The Vse is That we neuer can assure our selues of Gods mercie and his promises of fauour except we endeuour to kéepe his couenant and testimonies which his law containeth consisting of two tables The first concerning our dutie towards GOD immediately which I haue oftentimes heretofore handled and the second concerning our neighbours And that I may the better comfort you with assuraunce of Gods mercy and truth which GOD graunteth to none but to them that leade a godly and charitable life and that except you doe good workes you cannot assure your selues of Gods mercy I purpose the rather to insist vpon this necessarie vse of the doctrine that I might thereby exhort you to good workes that you may féele the fauour and goodnesse of GOD thereby towards you Our Sauiour Christ in the 25. of S. Math setteth down a Catalogue of good workes among which hee accompteth To féede the hungrie To giue drinke to the thirstie To cloth the naked To visite the sicke and prisoners To lodge the barbourlesse Gen. 18.1 2 3. To entertaine straungers and waifaring men not the least This did good Abraham wel vnderstand and practise who sate in his tent doore in the heate of the day of purpose to inuite and call in straungers and wayfaring
men to relieue them And therfore when the Angels came to him in the forme of men hee is noted by the holy Ghost to haue entreated them yea to haue as it were compelled them to eate meate in his house Good Lot folowed his steps wayting in his doores or gates to harbour poore straungers and therefore when the Angels came into Sodom Gen. 19.1 2 3. like straungers and pilgrimes hee compelled them in some sort to enter into his house and to take such lodging and entertainment as his state was able to afforde And hereby some as the Apostle noteth haue receiued Angels into their houses vnwares Heb. 13.1 But nowadayes there are many that are so farre off from this liberalitie that they will shut vp their gates euen in this great time of scarcitie The like hath not as I suppose of so long continuaunce béene in this Realme of England in many ages when many hundreds are ready through want of foode a lamentable case to bee considered which for our sinnes for which GOD is so highly displeased with this land especially our contempt of the holy Religion the breach of the Sabboth the blaspheming of the holy name of God vncharitablenes with infinite more the Lord doth inflict vpon them and vs in the time of refection And which is more detestable so hard are the hearts of many that they haue not onely not relieued them but rated them Is that the worst No. They haue which will make a good heart euen to melt and as the Prophet Ieremie saith Lam. 2. his eyes faile with teares his bowels swell his lyuer to bee powred foorth vpon the earth to thinke of their crueltie euen to whip them away from their gates Againe other some of great reuenewes because they will not kéepe hospitalitie nor relieue the poore at home they giue vp house and either soiourne and table with some friends or els take a chamber in some Citie or Towne where they will kéepe no house at all but with a man and a boy and that seldome liue both meanely basely and obscurely to the blemishing and slayning of their credite and worship for euer Euen they whose lands and possessions are worth peraduenture fiue hundred pound yea it may be a thousand pound yéerely whose parents and auncestors kept twentie or fortie men I allow not of Idlenesse but I commend maintaining them in a Liuerie maintained great hospitalitie to the great reliefe of al the poore Country about them euen they I say doe so And yet will al their reuenewes scarce serue to maintaine their small port withall notwithstanding that they so racke their lands raise their rents and exact such fines and incomes as they make two fold so much more of their liuings now as their forefathers did in times past Now it may profitably be demanded how they carrying so lowe a saile can spend so great reuenewes which before times maintained so many score and relieued so many thousands of poore I answere first Gods curse is vpon all they haue and then how can it be otherwise Secondly they spend it for the most part either in sumptuous apparell gorgeous buildings both which are too rife at this day in England or els in feasting and banqueting in ryoting and gurmandizing besides other chamber-workes which I blush to name For as the Apostle saith It is a shame once to name those things which are done of them in secrete God turne their hearts and giue them grace to containe themselues within themselues to maintaine hospitalitie for the reliefe of the poore and to vphold that porte worship and credite which their forefathers did Our Sauiour Christ saith Mat. 10.42 That a cup of cold water giuen in his name shall not bee left vnrewarded And the Apostle Paul calleth it Phil. 4.18 an Odour that smelleth sweete a sacrifice acceptable and pleasant to God Alas consider wherfore did God giue you such great store of riches and large possessions in this life aboue your brethren was it not to doe good with them and to helpe them that haue néede Know you they were not lent you to spend in ryot and excesse in pride or gluttonie drunkennesse or chambering no nor in hawking nor hunting nor in any such kind of vanitie No No it will not at the great day of accompt the day of iudgement goe for payment when it shal be said Luk. 16. Giue an accompt of thy stewardship for thou must no longer bee steward I counsel you therefore to learn of the vniust steward to make you friends of the wicked Mammon And to bend my speach to all generally I counsell you to study to bee more carefull in relieuing the poore distressed members of Iesus Christ euery one according to that portion which the Lord hath bestowed vpon you that so you may be counted the Lords faithfull stewards meete to inherite that kingdome which the Lord hath purchased for all them that walke in his pathes kéepe his couenant and testimonies verse 10. All the pathes of the Lord are mercy and truth to them that keepe his couenant and his testimonies Text. The Exposition By pathes in this place the Prophet vnderstandeth the whole regiment of God wherewith hee ruleth all thinges that he hath created The sence is Whatsoeuer the Lord doth towards them that kéepe his couenant and testimonies whether it be that he afflict them or whether he suffer them to fal into sin he therby sheweth mercy kéepeth the truth of his promise towards them Temptations wherwith Sathan assaulteth vs are not the least afflictions which God as with a salue doth eure our soules with When God giueth him power to wound the children of GOD he permitteth it to humble them to the end that when they be so grieuously tormented and do yet still resist the assaults that are made vpon them they should vnderstand Simil. that that commeth not of themselues but that they bee vpheld otherwise that is to wit by the grace of GOD and by the power of his holy spirite To this purpose it is that the Apostle Paul in the 8. Chapter to the Rom. 28. verse saith Also we know that al things worke for the best vnto them that loue God euen to them that are called of his purpose So then when God giueth Sathan leaue to tempt the faithfull ordinarily it is to serue thē as it were with a * Euen as an holesome medicine although biting grieuous to the flesh doth cure the diseases of the bodie euen so temptations of Gods children doe cure their soules medicine And heerein we sée the vnspeakable and wonderfull mercy and goodnesse of our gracious God in turning euill into good For what can Sathan and sinne bring but rancke poyson and venim Yea hee hath nothing but death for he is called the Prince of death So then whatsoeuer Sathan can effect it turneth altogether to mans destruction and to the drowning of them in endlesse damnation And yet
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
gold differeth from the right gold it selfe The sixth Sermon vpon the 25. Psalme the 13. 14. verses 13 His soule shall dwell at ease his seede shall inherite the land The sence therof is this THey that zealously sincerely and truly feare and worship the Lord are not onely spiritually and eternally but euen in this vale of misery although they be subiect to many gréeuous afflictiōs not onely themselues but euen their posterity after thē for their sakes surely blessed The reason is God in his holy word by the pen of the Apostle Paul 1. Tim. 4.8 hath promised blessings in this life to them that are good and godly The wordes are Godlinesse is profitable to all thinges which hath promise of the life present and of that that is to come Obie ∣ ction True it is they are subiect to many crosses beare many reproches and slaunders they haue not worldly commodities as they desire also whereas the wicked are merry they mourne the wicked flourish and flow with wealth they suffer pouertie the wicked haue their liberty they are imprisoned that wicked are of the world beloued they are hated Solutiō Yet notwithstanding let vs know that so often as the Lord withdraweth these outward blessings from his childrē the members of Christ he doth it not for a curse or punishment but for their good euen to awaken them for the most godly as Dauid and Abraham haue for a time fallen asléepe in the bed of securitie that they might know how far they are from the perfection of the feare of GOD as the Lord requireth In the meane time notwithstanding so much as their louing Lord and gracious father shall for their behoofe and benefit sée expedient for them they do so enioy his benefits that in respect of profane men and contemners of God they are surely blessed seing that in their extreame pouerty and gréeuous affliction beyng thoroughly perswaded that the Lord is mercifully present with them in this hauen of Consolation they rest themselues True it is that all the miseries both of the godly and wicked procéed from one foūtaine for both breake off the course of Gods blessing by their sinnes yet notwithstanding his fauour in this great as it were confusion shineth in such sort that the state of the Saints is farre better who although they are not for the most parte filled with good things they notwithstanding daily tast Gods fatherly fauour and care towardes them In this sence I vnderstand the soule of the godly shal dwell at ease that is a mediocritie doth cōtent them more then great aboundance doth the wicked Vse The vse of the doctrine is Let vs al seing we would be in peace and dwell at ease and desire that our soules may enioy that which is good indéed walke in the feare of the Lord Let vs séeke peace and ensue it This ease and rest that God giueth vnto his children is of diuers sortes For the faithfull haue that rest that the holy Scriptures speake of which is they leane vnto GOD put their trust in his goodnesse and doubt not but that he gouerneth them hereupon they may sleepe at their ease as the Prophet Michah saith chapter 4. verse 4. They shall sitte euery man vnder his vine and vnder his figge tree and none shall make them afraid Psalme 4. verse 8. I will lay mee downe in peace and take my rest for thou Lord onely makest mee dwell in safetie And this peace is the fruite of faith as Paul saith to the Rom. Chap. 5. verse 1. Wée sée then that the chiefe rest which men haue or can enioy is to committe themselues to Gods prouidence and that in respect of his fatherly care ouer them they can say My good gracious GOD and louing Father I commend my soule my bodie lyfe and all that I haue vnto thy fauourable protection they are in thy gracious hand order and dispose them according to thy good pleasure and will and I by the assistance of thy good Spirite purpose to walke in my vocation to glorifie thée to finish my course and to kéepe the faith Secondly But besides this also there is another rest and ease not that which the deare Saints and children of God do enioy but a rest quietnes which God sometimes granteth to the wicked For many times the Lord spareth and afflicteth not the wicked outwardly although he within torment them with the biting and bitter gnawing of their consciences as Isaiah the Prophet saith Is 48.22 and 57.20 21. But the wicked are like the raging Sea that cannot rest whose waters cast vp myre and dirt verse 21. There is no peace saith my God to the wicked For although it be sayd that their thoughts are lyke waues beating one against another yea and as a sinke that is filthy within because infidelity doth alwaies bring vnquietnes yet notwithstanding God casteth them into a sléepe because hée punisheth them not immediatly So that although that God deferreth and prolongeth the punishment of the wicked let vs not be ouerhasty For nothing is gottē by pleading against God saying Wherefore delayeth he the punishment of the wicked That were as much as to trouble those whom God for a time will haue be at rest And therefore let vs learne to submit our selues patiently to Gods will and beware that wée runne not an head after that sort For it becommeth not the children of God to make trouble where God will haue quietnes And therewithall let vs vnderstand that it is to no purpose to haue bodily prosperitie except wée haue Gods fauour with it that the feeling thereof may make vs quiet in our harts Againe if we haue not this quietnes let vs pray to God to giue it vs. For it is he onely that can giue it vs. For if as Isaiah saith in the person of God Is 45.7 God only giueth vs quietnes peace which to obtaine wee must pray to him for I forme the light and create darknesse I make peace and make euill that is if peace and warre be in his handes and that in this vale of misery he can and will giue trouble and ease when it séemeth good to his heauenly wisedome much more hath he the spirituall rest which is farre greater and excellenter Then let vs consider that it lieth not in vs to quiet our selues when wée are in trouble but we must resort vnto God for it is a singular and inestimable treasure that commeth from him to hold vs so in quiet as wee may alwaies in the middest of the turmoiles of this world abide still vpon our feete and that being tossed as it were with great stormes and tempests yet neuerthelesse we haue our anchor still fastened in him to hold fast our owne This is a singular priuiledge which God giueth his children Now therefore are wee in pouertie haue we anguish trouble and perplexitie Let vs frame our selues to take hold of this settled quietnesse seing the Lord giueth it to
vs his deare children that it might to our comfort abide within vs. True it is that wee must alwaies séeke the meanes that God offereth vs to keepe vs to it and to endeuour to attaine it but howsoeuer it be let vs be fully resolued of this that it is God onely that giueth it and deliuereth vs from all vnquietnesse Therefore let vs not storme nor frette against the Lord although it please him to turmoile vs For we are not taught in the word that God will so handle vs in this world that wée shall not be tossed to and fro wée haue no such promise yet let vs cleaue vnto God and cast our anchor on him so shall wée not bée ouercome of temptations although they be many and greeuous Text. And his seede shall inherite the land Doct. 2 2. Doct. Gods fauour and mercy extend vnto the children of the faithfull both while they liue and after their decease The reason is If the wicked fare the better for the godlies sake how much more shall the children of the godly walking in their fathers steppes fare the better in inheriting the land And there is no certainer inheritance wherin our children may succéed vs then when GOD with vs receyuing them into his fatherly fauour doth make them partakers with vs of his blessings Vse The vse of this Doctrine is That as wée tender our ofspring so to be the more carefull to walke in the feare of the Lord. Psal 25.14 The secrete of the Lord is reuealed to them that feare him his couenant to giue them vnderstanding The 2. part of the sixth Sermon The sence thereof is ALthough secrete hidde vnknowen The sēce and Doctrine aboue the reach capacity of mans braine is the holy couenant of the most high and mighty God yet whosoeuer in the feare of the Lord that is in humble sort by prayer to his Maiestie séeke to know it shal by the directiō of Gods holy Spirite attaine to that high heauēly wisdome which for their saluation in the sacred Scriptures is there recorded The reason is God hath disappointed no man of the knowledge thereof that hath sincerely sought it By the word Secrete the Prophet vnderstādeth the excellency of Doctrine which is contained in the holy law of God Howsoeuer prophane mē by their lofty pride despise Moses the prophets yet the faithfull acknowledge that in the Doctrine therof the secrets of the kingdome of heauen are therby opened which farre excéedingly excell mans wisedome Vse 1 The first vse is That in reading the Law of God and the sacred Scriptures we be of a modest and humble Spirite that in trusting to our weake wits and diligence we take héed we attempt not to breake in the secrete mysteries thereof the knowledge whereof is the singular gift of God as Dauid in the 111. Ps verse 10. saith The beginning of wisedome is the feare of the Lord all they that obserue them haue good vnderstanding his prayse endureth for euer Vse 2 The second vse is That forasmuch as the Lord our God of his great mercy not of merite giueth his Spirite to many that are not teachers as to them that instruct the Church that therefore being endued with the Spirite of truth hauing the feare of God humility the desire to beléeue and to liue according to the prescript rules which in the sacred scriptures are cōtained he will giue vnderstanding to them and open the secrete mysteries thereof vnto them And therefore most iniurious to the common people is the Edict of the Pope and his followers which prohibite the reading of them vnto the people They hold that the Scriptures are most hard difficult obscure They do not onely affirme that some things are so but that all are hard doubtfull and vncertaine and compare thē therfore to a leaden rule which may be turned euery way Petrus a Soto And to a nose of waxe Lindan a Papist ex Tilmanno de verbo Dei error 5. Our Rhemistes affirme that it is all one to affirme in a writer some things to be hard the writer to bee hard So they conclude that the sacred Scriptures are both in respect of the matter manner very hard and therfore daungerous for the ignorant to read them Rhe. obiectiō 2. Pet. 3.16 A Dicto secūdum quod ad dictum simpl Answer Rhem annot 2. Pet. 3. verse 16. they obiect that place whereas the Apostle saith speaking of S. Pauls Epistles that many things therein cōteined are hard Therfore the Epistles of S. Paul are hard so the Scriptures B. R. We answere First he saith not that Pauls Epistles are hard but many things he entreateth of Secondly they are hard not to all but to the vnstable who do peruert them Thirdly we denie not but that some places in the Scriptures are obscure haue néede of interpretation but it followeth not that therefore the whole Scriptures are obscure and because of some hard places that the people should be forbidden the reading of all Obie ∣ ction of the Pa ∣ pists 2 2. Obiect The scriptures are obscure both in respect of matter and manner First the matter is high mysticall as of the Trinity of the incarnation of the word of the nature of Angels such like Answer We answere These mysteries may be said to be obscure two waies First in their own nature so are they hard in deed for by humane reason wee cannot attaine to the depth of them Secondly in respect of vs so must they needs be obscure if men be not contented with the knowledge in the word but curiously search further Luther therefore doth aptly distinguish Res Dei saith hee the thinges of GOD are obscure the depth of his mysteries cannot bee comprehended of vs but Res Scripturae the things that are opened in the Scriptures are plaine if wee will content our selues with that knowledge Obie ∣ ction 2 Secondly Bellar. saith The maner of handling is hard and obscure there are many Tropes Metaphors Allegories Hebraismes which cānot easily be vnderstood Answer We answer First many of these are rather ornaments of the Scriptures as Tropes and Metaphores then impedimentes to the Reader Secondly although the phrase of the Scripture may séeme hard at the first yet by further traueile therein it may become easie and plaine for all thinges are not at the first vnderstood Thirdly wée denie not but that some places are obscure and had néed to be opened Obie ∣ ction 3 3. Obiection If the Scriptures were not hard what néed so many Commentaries and expositions R. B. Answer We answer First so many Commētaries as are extant are not requisite some may be spared Secondly Expositions are néedfull for the vnderstanding of darke places but many thinges are playne enough without expositions and may be vnderstood of the simple We hold not that the Scripture is euery where so plaine and euident that it néed no Interpretation as
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
Whereas the Publican Luk. 18.13 did rightly pray vnto God casting down his eies it is not contrary to this both of Dauid Christ For although being cōfoūded with his sinnes he did cast downe himself yet did not that humility hinder him but that hee craued pardon with boldnes It was meet for Christ to pray after another sort who had nothing whereof he néeded to be ashamed For he will bring my feete out of the nette Text. Doct. 3 3. Doct. In that Dauid saith God wil plucke his féete c. wee haue to learne this doctrine That when we pray to the Lord in our miseries wée must without all doubting be fully assured that the Lord doth heare vs and at his good time he will surely deliuer vs. Ergo wee need none other Mediators then Christ The reason is He hath so promised to vs Psal 50.15 Call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie mee Secondly who doth not so shal be frustrated of his desire Iam. 1.6 But let him aske in faith and wauer not Faith without doubting for he that wauereth is like a waue of the sea tost of the wind and caried away verse 7. Neither let that man thinke that he shall receiue any thing of the Lord. Obie ∣ ction Obiection The Apostle meaneth nothing els but that the asker of lawfull thinges may not either distrust Gods power ability or be in diffidence or despaire of his mercy but that our doubt be onely in our owne vnworthines or vndue asking Solutiō Solution Wee proue that men must pray for nothing but according to Gods wil promise and not to doubt of Gods truth in performing his promise But in respect of our owne worthines whereof al mē are void we oght to aske nothing Oecumenius vpon this text saith If hée hath faith let him aske but if he doubt let him not aske for he shall not receyue which distrusteth that he shal receiue Whē thou askest any thing of God dout not at al saying with thy selfe How can I aske receiue of the Lord anything which haue sinned so often against him Thinke not of these things but be conuerted vnto the Lord with thy whole hart aske of him without all doubting and thou shalt know the multitude of his mercies Vse The vse is That wee detest the doctrine of the Papists That in respect of our vnworthines wee should doubt of our prayers to be heard of the Lord but let vs beleeue the sacred Scriptures that teach vs If wee pray vnto God according to his holy will hee will surely heare vs if we pray in faith without all wauering and doubting Let vs put the case that a man had al things els that could be imagined and yet wanted this trust and faith in his praier surely all the rest were nothing woorth but shall bee turned into his bane What if a man laugh what if he liue in ioy pleasure what if he haue goods enough and too much what if all men honour him and to be short what if he séeme to be a pety-God here below as in a Paradise Yet if hee haue not this priuiledge of resorting vnto God with constant and full beliefe that his comming to him shall not be in vaine but that his requests shal be graunted all that euer he can haue besides shal be but a curse vnto him and an increase of his decay Then let vs marke well that it is not without fruite that Dauid bringeth vs here to the principall point of our whole life in the respect of the weale that we can wish which is that God should be at hand with vs and that wee should resort vnto him that he should heare vs and that wee should obtayne our requestes and bée helped and ayded at his hand according to our necessitie and as hee knoweth to bee conuenient for our welfare And this is not taught here onely but if wée looke vpon the whole doctrine of the holy Scriptures we shal see that men are alwaies vnhappy if GOD looke not vpon them and be ready to heare them True it is that by reason of our great dulnesse wee conceyue not so much but without all doubt if wee had but one sparke of sound vnderstanding there is none of vs but should comfortably perceyue that this Doctrine is very true So then let vs open our eies learne to enioy this happinesse know whereupon the same is chiefly grounded so as we may vnderstand that if we haue not God so fauourable to vs as we may resort vnto him with sure trust certainty that in necessity he wil be ready to help vs we be too too wretched and miserable And furthermore if wée be qualified with so excellent a gift grace of Gods holy Spirite as to pray vnto him neither sicknes pouerty imprisonment banishment persecution reproches slaunders no not death it selfe can hinder our happines For behold the remedy that sufficeth for all our miseries is that God promiseth to hold vs vp when wée are beaten downe to deliuer vs when wée are in prison to loose our feete out of the net when our enemies haue caught vs to deliuer vs in time conuenient yea and to turne all our miseries to our welfare saluatiō so as they shal be as many furtherances to helpe vs forward to euerlasting life and he will make vs perceyue that he sent not vs any thing which is not conuenient and profitable for vs. Such promises serue to asswage our sorrowes and euery one of vs may glory in thē as S. Paul saith Rom. 5.1 Then being iustified by faith wee haue peace towardes God through our Lord Iesus Christ verse 2. By whom we haue also accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of God verse 3. Neither do we so onely but we reioice in tribulations knowing c. We can haue no peace with God except we be assured of his loue so as the gate by it be opened for vs to haue accesse to him When we haue that once saith S. Paul wee be sure fully perswaded that we are the children of God whereby we may glory of that eternall inheritance which he hath promised vs. Obie ∣ ction But here it may be demaūded Iob 27.9 Will God heare the crie of the hypocrite whē trouble commeth vpō him how it cōmeth to passe that God refuseth a mā that calleth vpon him seing he hath promised that he wil be alwaies enclined to succour vs yea that he will not tarrie vntill he be entreated but will preuent our sute or at the least we are sure that assoone as we opē our mouth God will be ready to help vs as by the prophet Esai he promiseth vs. But in Iobs words wee sée a threat altogether contrary which is that although the wicked haue their recourse vnto God desire him to haue pity vpon them
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
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
preferment as it is probable did allure and tempt him If Iob the iust abstained from euill If Ioshua whatsoeuer others would yet hée and his houshold would serue the Lord ought not wee then in these daungerous dayes to doe the like especially séeing the Lord giueth vs warning that we cannot liue holy without great battailes The Lord of his vnspeakeable goodnesse giueth vs power and grace to ouercome all Sathans assaults in such sort as there is none excuse for vs if wee doe not as they did For they liued not in times when all things were well ordered or when men were as Angelles No they liued among Idolaters aboundance of wickednesse raigned in their time there was as great store of vice that raigned in the world then as there is at this day Yet notwithstanding they followed not the bent of other mens bowes as the Prouerbe is but they retired to them selues being well assured that they ought to serue God So then let none of vs in these daies wherein wickednesse hath gotten the vpper hand alleadge the corruption of the time in that all goodnesse is turned topsi-turuy but rather let vs consider that God by the meanes thereof prouoketh vs to bee so much the more careful by all possible meanes to shunne and auoyd those things that may any way infect vs. For seeing that wee plainely perceiue that vices are as it were an euill aire we must flie from them as if a man should tell me if I trauell such a way théeues lie in wait for me I shall be robbed my meat is poisoned I shall be slaine if I escape not another way Wherefore then are we not carefull séeing that the Lorde himselfe sheweth vs that all the vices in the world are as badde as deadly plagues And séeing that the Lord of his great mercy had giuen them his spirite to abstaine euen from not onely euill but from the appearance of euill let vs not doubt but if we by feruent and deuout prayer repaire vnto him that at this day he will assist vs with like power The second part of the eight Sermon Psal 25.18 Looke vpon mine affliction and my trauaile and forgiue me all my sinne The sense thereof is MAny and grieuous are the trauailes troubles and afflictions which I thy dutiful seruant and obedient sonne doe suffer in such sort as though thou haddest no regard thereof I most humbly beséech thée O Lord my God for the Messiahs thy dearely beloued sonnes sake to behold and looke vpon thē that thou mightest powre forth thy bowels of mercie and compassion vpon me in ridding and deliuering me out of them and because I am not O Lord onely outwardly afflicted but inwardly tormented the cause of all I most humbly and sorrowfully confesse vnto thine vnspeakeable goodnesse to be the huge and odious multitude of my sins which for filthines do stincke in thy nostrils for whose sake thou layest this heauie burthen both of outward and inward griefes vpon me I humbly beseech thee to burie them in the pit of obliuion that they neuer come into thy remembrance to cast them into the bottome of the sea that thou neuer sée them and to remitte and forgiue them al through the meanes and mediation of the Messiah thy dearly beloued sonne Christ Iesus who shal when the fulnesse of time is come take vpon him our nature and suffer the most bitter death and passion on the crosse for the redemption of all that beléeue in him both of them that liued before his incarnation in whose number and in which time I am one as also after his incarnation to the worlds end Text. Looke vpon mine affliction Doct. 1 1. Doctr. Generally out of the whole verse The principall desire of the godly is that the Lord would weigh their wofull estate The reason is Because first they know him to be a righteous iudge euer dealing fauourably with his people Secondly their consciēces do tel thē that notwithstanding they are gréeuous sinners against the Lord yet their enemies abuse them for the truthes sake Vse The Vse is to teach vs in all our miseries vnfainedly to repent vs of all our sinnes against the Lord so may wée with good consciences come vnto him with complaints in all our miseries Chastisemēts we sée are profitable for they cause the godly afflicted to come to God by praier to confesse and craue pardon for their iniquities transgressions and sinnes But yet notwithstanding we daily and hourely see that these said chastisements profite not all men also that hée giueth not all men the grace to returne vnto him For it is not enough for God to strike vs with his hand except hée touch vs within also by his holy spirit If God soften not the hardnes of our hearts it wil be with vs as it was with Pharaoh Similitude For men are like vnto stithies or Anuiles the beating vpon them is not able to change their nature for we sée how they beat backe the blowes againe Euen so then vntill God haue touched vs to the quick within it is certaine we shal in our afflictions do nothing but kicke against him and gather rancour more and more whensoeuer hée chastiseth vs we shall gnash our teeth at him and vntill regeneration alwaies storme at him And without all doubt the wickednes of men is so mischéeuous so head-strong and so desperate that the more that God chastiseth them the more do they vomit vp their blasphemies shew themselues to be vtterly past amendment so that there is no way to bring them vnto reason Let vs learne then vntill God hath touched vs with his holy spirite that it is vnpossible that his chastisements should serue to bring vs to repentance but rather to make vs worse and worse yet can it not be said that God is not righteous in so doing for thereby men are conuinced euen so much as if God held them not at a bay in such sort by punishing their sinnes they might pleade ignorance that they neuer knew of it and that they had ouer-shot themselues because God had not prouoked them to acknowledge their faults but when they haue felt the hand of God so as they haue béene faine to perceiue his iudgements in despight of their téeth and haue bene as it were summoned yet notwithstanding haue not onely gone forward from euill to worse but also bin puffed vp with open rebellion against God Héereby wee sée they haue their mouthes stopped and that they haue not any more to say for themselues You see then how God sheweth his iustice as often as he punisheth men notwithstanding it be not a correction for their amendment Obiecti ∣ on Furthermore when God chastiseth the reprobate it is all one as if he should out of hand begin to shew his wrath vpon them and that the fire of it were alreadie kindled Soluti ∣ on True it is that they are not vtterly consumed for the present time howbeit they are
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
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