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
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
great miserie and affliction for thou hast promised to saue all them that call vpon thy name for the remission of their sins Remember not the sinnes Doct. 1 1. Doct. In vaine doe wee pray to God to be deliuered from our afflictiōs except we pray for the remission of our sinnes both of our youth and all other afterward committed by vs. The 1. Reason is There is no hope for vs to obtaine grace except the Lord be mercifull vnto vs and how doth he loue vs except we be first reconciled to him and that by our Sauiour Christ Iesus and our confession and repentaunce of our sinnes Vse The Vse is therefore to teach vs in all our afflictions to acknowledge our sinnes to GOD onely séeing hee is gracious and fauourable to all his Doct. 2 2. Doct. It is necessarie for Gods people in their praiers to God to make vnto him onely a frée confession of their sinnes Psal 32.5 Then I acknowledged my sinne vnto thee neither hidde I mine iniquities for I thought I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sinne Selah Dan. 9.5 We haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy preceptes and from thy iudgements Nehem. 1.6 I pray thee let thine eares bee attent and thine eyes open to heare the praier of thy seruant which I pray before thee day and night for the children of Israel thy seruants and confesse the sinnes of the children of Israel which wee haue sinned against thee The 1. Reason is Els we obtaine no forgiuenesse Secondly Els we haue no assurance that we haue repented séeing confession doth alwaies accompany repentance Thirdly Otherwise wée cannot rightly and throughly condemne our selues and cleare the Lord for punishing vs. Fourthly By the confession of our sinnes we are the more humbled and the better prepared to praier The Vse is First to reprooue all them that iustifie themselues like the proud Pharise and offer vp their owne workes as the Papistes doe Secondly to reprooue them that will not beare sharpe rebuke for their sinnes nor bee contented to be censured by those meanes that God hath prescribed by his word for the same purpose Thirdly it teacheth vs to loue them that admonish vs often and reprooue vs sharpely when wee haue offended estéeming them our déerest friends and auoiding them that flatter vs Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Math. 18.18 Whatsoeuer you binde in earth c. seeing it is the meanes to bring vs to this confession which is so necessarie Text. Remember not the transgressions of my youth nor my rebellions Doct. 3 3. Doct. True repentance worketh in vs earnest and heartie praier The Reason is First In it we see our miseries in our selues and what néede wee haue to séeke to GOD for helpe Secondly It assureth vs of Gods loue to vs and readinesse to heare vs. Thirdly It encourageth vs to call on the name of the Lord who in our conuersion hath giuen vs experience of his vnspeakeable mercies The Vse is to teach vs to bee as diligent to performe this praier aright as wee are desirous to prooue to our owne hearts that our repentance is vnfained Doct. 4 4. Doct. All our praiers are to bee made to God alone Psa 50.15 Call vpon me c. Rom. 10.14 How shall they call vpon him of whome they haue not heard The 1. Reason It is he onely that can graunt vs our request Secondly We are not commaunded in the holy Scripture to call vpon any other and therefore if we doe it is not of faith and consequently it is sinne The Vse is First to reprooue the dotage of the heathen that praied to the Sunne Moone and Starres and of the Papistes that pray to Angels and Saints Secondly to teach vs to make all our praiers to GOD alone in the name of his Sonne Christ for such things as he hath promised in his word and in such maner as hee hath prescribed Nor my rebellions Text. Doct. 5 5. Doct. It is rebellion against the Lord to despise any of his lawes although all humane lawes should approoue vs therein The 1. Reason Reu. 19.16 God is King of Kings and will bee serued without exception Secondly Els God should yéeld vnto men Thirdly Wee are to obey men onely in the Lord and no further The Vse is First to reproue rulers that require obedience of their subiects to all their owne decrees not regarding whether God be disobeyed therby or no. Secondly to reprooue them that pretend mans lawes to excuse themselues in their sinnes as in the breach of the Sabboth contentednesse with the dumbe Ministerie putting of money to vsurie Thirdly it teacheth vs alwaies to hold this both in iudgement and practise It is better to obey God then man Act. 5.29 Doct. 6 6. Doct. It is our dutie so often as the Lord shal terrifie vs with his iudgements not onely to mourne sigh and lament but to repent vs not onely for our former sinnes committed in our youth but all other sinnes since which we can either call to mind hidden or vnknowne The Reason is The Lord may laye them all to our charge The Vse is that wee neuer flatter or stroke our selues in our vices but narrowly prye into them not into others as hypocrites doe but into our owne not to espie a moate in our brothers eye to cloke our hypocrisie but to pull out of our owne eyes not onely the beames but euen the verie moates therein But according to thy kindnesse remember me euen for thy goodnes sake Text. O Lord. Doct. 7 7. Doct. The children of God expect remission of their sinnes from none but from the mercy of God onely The Reason Sinne prouoketh Gods anger which is infinite and cannot be satisfied by any that is no more then a creature Secondly The Scriptures make the Lords mercie the first part of our righteousnesse Psal 32.1 Blessed is he whose wickednes is forgiuen and whose sinne is couered The Vse is To confute them that thinke they haue it in their owne fréewil to be saued Secondly To confute them that thinke to obtaine heauen by their merites Thirdly To reprooue them that seeke for the Popes pardons and Indulgences seeing it is the Lord of his méere mercie that doth pardon vs our sinnes Psal 25.8 Gracious and righteous is the Lord therefore will he teach sinners in the way The sence is The 2. part of the 3. Sermon I Doubt not at all of the remission of my sinnes neither yet heereafter to leade an holy and innocent life séeing I consider and weigh the great goodnesse and gracious bountie of the liuing Lord as also his righteousnes in performing his promises which among others are that he will pardon the sinnes of the penitent and direct the way
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
ought to be obedient children towardes him if we will not be vtterly vnthankfull The true feare of God also comprehendeth an acknowledging of his soueraigntie rule dominion and superioritie ouer vs to the end that euery one of vs yéelding him his due honor may learne to please him in all thinges Thus yée sée that vnder this feare of GOD is comprehended all Religion all the seruice and honour which man a creature oweth to GOD the Creator There are also here you sée two thinges to be considered the feare of the Lorde and an holy life He whom GOD blesseth with the one shall by his holy Spirite be directed to the other Both which are the gracious gift of GOD which hée giueth to none but to them that are his The meanes for the attainment both of the one and the other is Prayer to our God and all these goe together for when by reason of our sinnes wée are turned aside from the feare of GOD and holy lyfe and from praying vnto his diuine Maiesty all our wisedome is but follie all our shewes of godlinesse are but hypocrisie all our knowledge is but ignorance all are but a wind to make vs breake painted sepulchers full of dead mens bones faire without but fowle within Againe Feare importeth asmuch as that our life must be ruled according to the will of God For what becōmeth of mē when they know not acknowledge not yea are not subiect and obedient to the Lord their Maker They like wild Colts bruite beastes and vntamed heyfers rush foorth and as the Prophet Hosea saith like a great riuer Hoshea 4. which before hath bene staied and dammed vp the sluces set open the dāme pulled down breaketh forth into all lewdnes abomination and wickednes Wée know or should know what our lusts are how vntamed vnruly they are Therfore if the feare of God raigne in vs wée must will acknowledge that the Lord hath not set placed vs in the world to liue as we list but reserueth his whole interest title right ouer vs he expecteth obediēce at our hands Againe Feare importeth that God requireth of vs to learne to direct our whole life to his wil. It hath pleased him of his great mercy vnspeakable goodnes to giue vs his whole lawes and holy word wherby as a scholmaster teacheth his scholer and as by the sterne the master of the ship guideth it euen so by the same hee directeth guideth and teacheth vs what to do what to leaue vndone how to discerne betwéene that which is good and that which is euill Then we must here beginne Salomon saith The feare of the Lord is the beginning of knowledge Prou. 1.7 Yet notwithstanding nothing can further vs in the feare of God but onely the guiding gouernance and direction of Gods holy Spirite For is there any goodnes in the holiest and vprightest of vs all Are we giuen to any thing but to all euill and wickednes And if we lay Gods lawe to mens liues wée shall soone sée as great a deadly battell betwéene them as betwéene fire and water yea euen our whole nature and that there is nothing more contrary to the righteousnesse of God then the affections of our flesh For as the Apostle S. Paul in the 8. to the Rom. vers 7. They are he saith not enemies but enmity to God Seing it is so let vs pray vnto the Almighty and forasmuch as we are wholy giuē vnto wickednes and are altogether caried away vnto euill let vs zealously and earnestly beseech the Lord our God to lay his holy hand vpon vs to direct and guide vs to vouchsafe vs his holy and blessed spirite to rule and gouerne vs in such wise as we may fréely and with single harts lead an holy and godly life cleaue vnto his righteousnes be obedient vnto his holy precepts that of his louing kindnesse he will not suffer the temptations of Sathan to turne vs away from doing good that it would please him of his goodnesse to forgiue vs our sinnes be alwaies merciful louing towards vs. Praier ought to be ioyned with the feare of God that by his blessed Spirite we might be guided in the way that we should choose For it sufficeth vs not to be taught what wée should do what God requireth at our hands and what is our dutie but wee must repaire to him let vs haue our whole recourse to him let vs séeke of him those things that wée want for he hath all things in store for his children and beyng sicke in our soules let vs runne to him our carefull and louing Phisicion This is a profitable Doctrine and therefore I purpose the longer to insist hereupon knowing that this being well learned wee haue profited well in one forenoone in the Schoole of Christ You come oftentimes to the Sermons what profiteth that if we haue not the feare of the Lord wherof many are farre from liue not a godly life pray not to him to guide vs by his holy spirite We do but wāder if we bring not these things heare not diligently for wherfore is our cōming resorting hither To know our dutie what the Lord requireth at our hands how we ought to walke differing frō them that are more like beasts than men God alloweth nothing but obedience to his lawes For all the deuices of mens braynes are méere vanities starke folly Mark how the papists torment thēselues what gaine they by their fond deuices For all their doings are but their owne deuices the law of the Lord is as though it were buried among them So then let vs take héed we deceiue not our selues but let our cōming to the Sermons be an attainment to a certainty wherin we may not faile which thing wil then come to passe when we allow of admit nothing but onely Gods will to rule and gouerne our whole life Howbeit that is not al that is to be done For it is in vaine for men to beat their eares with preaching which is This you may do this God cōmādeth you to doe vntill such time as we haue learned that it is he only that giueth vs the feare of God that it is he onely that by his holy spirit hauing giuen the first Grace doth also to thē giue a secōd that it is he onely that imprinteth his Law in our harts ingraueth it in our bowels that it is he only that giueth vs power to cleaue to his cōmandemēts that it is he only which by his holy Spirit giueth force efficacy to the heauēly doctrine that it is he only which of his great goodnes tender mercy accepteth vs forgiueth vs our sins I say it is al to no purpose vntil we haue learned these things pray vnto him for all things we stand in néed of Furthermore our faith alwaies engēdreth in vs a desire to praise God to pray vnto him When the holy Minister preacheth vnto you and
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