hony in their mouthes but poyson in their stomacks Could Samuel tell Saul all that was in his heart 1. Sam. 9.19 could Elisha know that Gehazi had taken bribes 2. King 5.26 And shall not God bee able to knowe the deedes and thoughts of men yes if Miriam Aaron speake but against Moses the Lord will heare them Num. 12.2 old Sarah must not think to laugh and not be seene Gen. 18.13 Hel and destruction are before the Lord saith l Prov. 15.11 Solomon how much more the hearts of the sonnes of men He hath m Esai 40.12 measured the waters in his fift counted heaven with his spanne comprehended the dust of the earth in a measure and waighed the mountaines in a waight the hils in a ballance there is no thought hid from him Let them therfore harkē vnto the words of this God in the 3. Chap. of Mal. vers 5. I will come neere to you to iudgement and I will be a swift witnesse against the soothsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and against them that vex the widow and the fatherlesse and oppresse the stranger and against all that feare not me saith the Lord of hosts If Elah king of Iudah drinke till he be drunken his servant Zimrie must kill him 1. King 16.9 If the men of Gibea play the adulterers with an harlot 25000. Beniamites must loose their liues for it Iudg. 20.46 If Achan be found to bee covetous he all that he hath must be burnt with fire Iosh 7.24 If the swearer persist in his swearing the lyer in his lying the idle minister in his idlenesse and every wicked one in his wickednesse behold he that n Rev. 19.15 treadeth the wine presse of the fiercenesse and wrath of Almightie God shall come quickly o Vers 13 cloathed with a garment dipt in blood his eyes shall be as a p Vers 12 flame of fire out of his q Ver. 15. mouth shall come a sharp sword his reward shal be with him to thrust every one of them into the ever burning pit This shall be the portion of their cup if they will not turne from their wicked waies But if they will returne from all their sinnes and keepe the statutes of the living God and doe that which is lawfull and right God will haue mercy on them If their transgressions were more in number then the sands of the earth yet God wil be ready to forgiue them Rehoboam could no sooner humble himselfe but he was forgiven howsoever before he had forsaken God 2. Chron. 12.7 Manasseh did evill in the sight of the Lord like the abominations of the heathen and was therfore taken by the Captaines of the king of Assyria put in fetters bound in chaines and caried vnto Babel yet he could no sooner pray vnto God but his prayer was heard and God brought him backe againe to Ierusalem placed him in the kingdome 2. Chron. 33.13 If the thiefe even thē when he is on the crosse will pray to Christ to remember him Christ will tell him that he shall be that night with him in Paradise Luk. 23.43 Since then such is the compassion of our God let vs not greeue him let vs not provoke him to r 2. Kin. 21.13 stretch over vs the line of Samaria and the plummet of the house of Ahab left so hee wipe vs as a man wipeth a dish who wipeth it and then turneth it vpside downe let him that is covetous be covetous no more let the swearer sweare no more let every one mend one and then our ſ Esai 1.18 crimson sinnes shall be white as snowe and our skarlet sins shall be as wooll for God hath spoken it Esa 1.18 Is there any soule among vs that hath oft times fallen and most infinitely offended his maker with such a soule God communeth in the 3. of Ierem. 1. in this sort They say that if a woman depart frō her husband and do ioine her selfe to another man she may not return to her first husband againe for that she is polluted and defiled yet whereas thou hast departed from me and hast committed fornication with many other lovers doe thou returne vnto me againe and I will receaue thee saith Almightie God Remember the Ninevites Gods sentence was gone out against them t Ion. 3.4 yet 40. daies and Nineveh shall bee overthrowne Come see tast how good our God is u Esal 54.10 the mountaines shall remoue and the hills fall downe but Gods mercyes shall not depart from his people neither shall the covenant of his peace fall away The Ninevites could no sooner in detestation of their former liues x Ion. 3 5. proclaime a fast put on sackcloath and turne frō their wicked waies but y Ver. 10. God repented him of the evill which he had said that he would doe vnto them he did it not Let vs looke to our selues Gods sentence is given against all Idolaters adulterers wantons and the like they shal not inherite the kingdome of God 1. Cor. 6.10 yet let not such despaire of Gods mercy so be hardned to persist in living wickedly the Ninevites can assure them that they may be forgiven If they haue fallen they may rise againe if they haue been lost companions yet they may be saved if they haue committed adultery or haue been drunken for the time past they may be continent and sober for the time to come if they haue delighted in lewd and evill company they may hereafter acquaint themselues with good This only is necessary that they beginne their conversion out of hand that they repent vnfeignedly throughly reforme themselues If they do this they shall liue Yea we must all do so or else we shall not liue We must repent vs of our sinnes from the bottomes of our harts and turne frō our wicked waies and now at last begin to deny our selues and to take vp our crosses dayly and to follow Christ and this is the doctrine which I noted in the third place Diosc li. 4. ca. 77. Describing the nature of the * Nerii sive Redodaphnes Enecant folia floresque ejus jumenta quadrupedesque omnes Eadē homini contra venenatorum morsus medicinā faciunt Vide Leon. Fuchsium Comment de hist stirpium cap. 204. rose-laurel saith that the flower thereof is a very strong poison to al cattle and foure footed beasts but to men of a soveraigne remedy against poison of such a nature is this doctrine of our Saviour It is as poison to the wicked and vnbeleeving the very z 2. Cor. 2.16 savour of death vnto death but to the godly and beleeving it is a preservatiue against poison even the a Ibid. savour of life vnto life The first precept contained therein is that we must deny our selues in which the whole nature of man is
as S. Peter doth interpret it every day if need require 1. Pet. 1.6 or every day if the will of God be so 1. Pet. 3.17 Here might I take iust occasion to reproue diverse sortes of men which are so farre from taking vp their crosses daily as that they refuse to take them vp at all No excuse can bee made for these Christians which in time of persecution become Turkes denying Christ and renouncing their faith nor for our sea-meÌ„ which rather then they will be taken by their enimies wil sink their ship and drowne themselues nor for those at land which in their miseries are their owne murderers nor for those poore ones which make light so they may relieue their poverty to be theeues robbers vsurers enimies to Churches and Colleges covetous persons malicious and shamelesse slanderers the like But neither the time nor your patience can suffer me to speak of al these yet let me briefly touch them which loosing but an oxe or having any about them strangely falleÌ„ sicke run forthwith to the wise ones of this our age to cunning men cunning women to witches enchanters coniurers and the like seeking for helpe of them and it shall appeare that neither these may be excused God hath promised by his prophet that whosoever calleth vpon his name and giveth eare to his voice as to the sole and only shepheard of his soule good things shall betide him in this world and his soule shall liue Ier. 38.20 His plants shal prosper his counsailes shal take effect his corne and oile shal multiply he shall l Deut. 15.6 28.12 lend vnto many but hee shall not borrow himselfe his m Psal 128.3 children like oliue branches shall encloase his table rounde about On the other side whosoever will not giue eare to the voice of the LORD his God but will seeke vnto strange Gods and oracles to false prophets to witches conjurers making more accompt of Beelzebub then of Christ of Gerizzim then of Syon of the prince of darknesse then of the morning starre of pleasing errour then of smarting truth shall n Deut 28. â—8 sow his field but never reape it for the grashoppers shall destroy it shall o Vers 39. plant a vineyard and dresse it but shal neither drinke of the wine nor gather the grapes for the wormes shall eat it shall p Vers 40. haue oliue trees in all his coasts but shall not annoint himselfe with the oile for his oliues shall fall shall q Vers 41. beget sonnes and daughters but shall not haue them for they shall go into captivity the Lord shall r Vers 22. smite him with a consumption with a feaver with a burning ague with fervent heat with the sword with blasting with the mildew all these shall pursue him till he perish the Heaven that is over his head shal be brasse and the Earth that is vnder him yron Deut. 28.23 Was King Asa punished with death because in his sicknes he sought for helpe of the Physicians and not of the LORD 2. Chron. 16.12 and thinkest thou that runnest to Sathans instruments for recovering of thy lost goods or of thy health to escape vnpunished If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health the LORD will send him word that he shall not come down from his bed but shal there die the death 2. King 1.4 If Saul aske counsaile of a witch the archers shall wound him and his Å¿ 1. Chro. 10.4 owne sword shal kil him 1. Chro. 10.13 If Manasseh vse them that haue familiar spirits and are soothsayers God will send him such evils as that who so heareth of it both his eares shall tingle 2. King 21.12 And can you that haue consulted with Ekrons God with witches with them that haue familiar spirits thinke that God will not smite you O turne vnto the Lord with vnfeigned repeÌ„taÌ„ce that God may withhold his revenging hand from you and you may liue in his sight For as S. Hierome writes that God knows not the women which are painted because they carry not that face or favour which his hands haue made so if you fly from witches and coniurers vnto him vpon necessity and not for loue his answere will be I know you not Come you to demâ—â—nde advise of me As sure as I liue saith the LORD God when I am asked I wil not answere you Ezech. 20.3 And therefore whensoever it shall please God to visite vs with losse of goods with want of health or other like afflictions let vs not seeke by those wicked meanes to be relieved Why should we so much desire to liue at ease What are we els theÌ„ earthen vessels soon broken A spider poisons vs a gnat chokes vs a small pin kils vs. Why then should any crosses in this life so trouble vs As he said t Gen. 45.28 it is enough for me that Ioseph my son liveth so let it be in our greatest miseries our song it is enough for vs that our Saviour Christ reigneth He our head is alreadie crowned we his members are thereby honoured he is alreadie glorified because he hath ascended whither at last we must ascend that we may bee glorified To which place of glory the LORD of his infinite mercy vouchsafe to bring vs all for his sonne Iesus Christ his sake to whom with the Father and the holy Ghost be all praise power maiesty and dominion both now and ever Amen THE THIRD SERMON ON LVKE CHAP. 9. VERS 23. And he said vnto all if any man will come after me let him deny himselfe and take vp his Crosse dayly and follow me St Iohn in his Revelation as appeareth chap. 19. ver 11 Saw heaven open behold there was a white horse and he that sate vpoÌ„ him was called faithfull true and he iudgeth and fighteth righteously a Rev. 19.12 His eies were as a flame of fire on his head were many crownes and hee had a name written which no man knew but himselfe b Vers 13. He was cloathed with a garment dipt in blood and his name is called THE WORD OF GOD. c Vers 15. Out of his mouth went a sharpe sword wherwith he might smite the heathen them shall he rule with a rod of yron He it is that treadeth the wine-presse of the fiercenesse and wrath of almightie God d Vers 16. Vpon his garment and vpon his thigh hath he a name written KING OF KINGS AND LORD OF LORDS This our great captaine because he daily commeth forth to battle against the enimies of his church hath set downe a rule inviolably to be observed of all such as will come after him fight vnder his banner for he hath said vnto all if any man will come after me let him deny himselfe and take vp his crosse dailie follow me when heretofore I entred the examination of this rule then in part I declared how every
You shall see now whether my word shall come to passe or no vers 23. A Prophet may prophecie in the greatest famine of Samaria albeit an Asses head Doues dunge be bought at an vnreasonable rate that yet to morrow at a certaine howre a measure of fine flower and two measures of barly shall be sold at a reasonable rate but a great man will not beleeue it but a prince will say though the LORD would make windowes in Heaven can this thing come to passe 2. King 7.2 But what saith Elisha to this Prince Beholde thou shalt see it with thine eies but shalt not eate thereof vers 2. Distrustfull men to satisfie our selues in such distrustful reasonings Heare we what S. Austin saith Ep. 3. ad Volusianum concerning the workes of God to vs vnprobable Tota ratio facti potentia facientis considera autorem tolle dubitationem the whole reason of the doing is the power of the doer it is God that hath done them Consider the author and all doubts will cease Sing we with the sweet singer Exod. 15.11 Who is like vnto thee O LORD among the Gods Who is like thee So glorious in holynesse so fearefull in praises so doing wonders Say wee with the shipmen Ionah 1.14 Thou O LORD hast done as it hath pleased thee This point as it cannot wel choose but strike a terrour into the seared cōsciences of the wicked because God is able to cast both body and soule into hell fire so may it well yeeld comfort to the Godly comfort to the barrē for he was able to make Hānah fruitfull comfort to the afflicted for he was able to deliver Iob from his miseries comfort to the hungry for he was able to send food to Elias by ravens comfort to the thirstie for he was able of an Asses tooth to make a spring of water to quench Sampsons thirst comfort for all for God is able to do al in all able to deliver from the fiery fornace able to make the shadow in the diall of Ahaz to run backe 10. degrees able to cause the Sunne and Moone to rest from their courses Thou haste done great things O LORD LORD who is like vnto thee O consider the Almightinesse of our God and say whether you are not thereby perswaded that it is he the Lord and none but he since all worldly helps are vaine that it is he the Lord that will lift you vp A fourth motiue to the same perswasion is the willingnes of God whereas hee is most present with you most liberall to you most able to help you whē you stand in need hee is also at all times most willing to work your ease This willingnesse of God importeth the necessity of the fulfilling of Gods promises and so concurreth with the second general note whereof in the next Sermon THE FIFTH SERMON ON THE EPISTLE OF SAINT IAMES CHAP. 4. VERS 10. Cast downe your selues before the Lord and he will lift you vp THE second note is of the certainety of the fulfilling of this promise concerning our lifting vp It is not here saide he will assay he will try he will doe his best to lift you vp but simply he will lift you vp The promises of God made vnto the sonnes of men in the word of God are of two sorts either they haue a condition annexed vnto them or else they are without condition the Gospel which is Gods power to salvation to them that beleeue is the foundation of the one the law which is his rod of yron to crush them in pieces that transgresse is the wel-spring of the other Both one and other assuredly true in their time shall be fulfilled For is the a 1. Sam. 15.29 strength of Israel as man b Num. 23.19 that hee should lie or as the sonne of man that he should repent Is he not c Heb. 13.1 yesterday and to day and the same for ever That d Rev. 1.4 was that is and that is to come My meaning is not only in substance but in will and intention doth he vse lightnesse Are his wordes yea and nay Hath he beene knowne to affirme deny too No. All his promises all his threatnings all his mercies all his iudgmēts all his words yea all the titles of all his words are e Rev. 1.7 Yea and Amen so firmely ratified that they cannot be broken so stāding immutable that they cannot be changed f Mat. 5.18 Heaven and Earth may passe they may be changed they may waxe old like a garment but the word of the Lord endureth for ever When Ahiiah the prophet had foretold Ieroboam of his overthrow namely that God would sweepe away g 1. Kin. 14.10 the remnant of his house as a man sweepeth away dunge till it be all gone that of his stocke none should die in the city but the dogs should eat none in the fields but the fowles should pray vpon that there should a king come over Israel to set abroach all those evils vnwilling to leaue any hope that this time was not yet to come that it was far of removed he correcteth himselfe with suddaine and quicke demaund and maketh the answere vnto it what saith he Yea evē now 1. Kin. 14.14 as if he had said what said I it should come to passe thus or thus Yea even now it is come to passe it is already done What this Prophet hath spoken concerning the Lords threatnings against Ieroboam may be verified of all the promises of the Lord such is their certainety ratified by the Lords owne wordes My covenant will I not breake nor alter any thing that is gone out of my lippes Psal 89.34 confirmed by his visiting of Sarah as he had saide and doing vnto her according as he had promised Gen. 21.1 allowed of by Ioshua's consent when he told the Israëlites that there had failed nothing of all the good things which the Lord had said vnto them but all came to passe Iosh 23.14 What shall I say then that Gods promises shall be fulfilled Yea even now even now they are come to passe they are fulfilled already God hath spoken once and I haue heard it twice that power belongeth vnto God saith David Psal 62.11 and so let mee say God hath spoken once and I haue heard it twice that truth belongeth vnto God God is very constant in the performance of his promises To driue it into our conceits hee hath spoken it once and twice not once but once and twice many times he hath spoken it eternally vnmoueably effectually without revokemēt once in the law and againe againe in the Gospell This sweet milke may be suckt plentifully out of both the breastes of the Church out of Moses and out of Christ out of the Prophets out of the Evangelists out of the Law and out of the Gospell O happy are they that feed only on this milke It is commonly said that truth cannot passe forth without contrarieties and quarrels
therefore much more common to the people who were all earnestly bent to the heaping vp of worldly wealth vnwilling to endure tribulations and afflictions hee thought it now high time to instruct them vnto patience and therefore called the people with his disciples vnto himselfe said vnto all if any man will come after me let him deny himselfe and take vp his crosse dayly and follow me Which words containing a perfect doctrine or an exact rule sufficient for the teaching or guiding of the followers of Christ do yeeld vnto our consideration three things The first who they are whom this doctrine concerneth in these words and he said vnto all The second the condition for which this doctrine is proposed in the words following if any man will come after me The third the doctrine it selfe in the last words let him deny himselfe and take vp his crosse dayly and follow me They whom this doctrine concerneth are not comprehended in a small number for they are all and he said vnto all The condition importeth a necessity of this doctrine if any man wil come after me The doctrine containeth 3. precepts 1. let him deny himselfe 2. let him take vp his crosse daily 3. let him follow me Of these in their order And said vnto all here is the vniversality of this doctrine delivered by our Saviour not onely to his disciples and their successors in the ministery of the church nor to the people only which were then with him but ioyntly to all yet not to all simply as some haue defined but to all with are straint even to all that will follow him For albeit we haue learned that God k 1. Tim. 2.4 will that all men shall be saved and come vnto the knowledge of the truth and l Rom. 11.32 hath shut vâ— all in vnbeliefe that he might haue mercy on all and m 2. Pet. 3.9 would haue no man to perish but that al should come to repentance yet if our vnderstanding of these the like places be right we shall finde that their generality is also restrained God will that all men shal be saved 1. Tim. 2.4 yet God will not that all men shall be saved For Topheâ— is prepared of old it is even prepared for the King it is made deepe large the burning thereof is fire and much wood the branch of the Lord take a river of brimstone doth kindle it Esai 30.33 God hath stâ—â—â— vp all in vnbeliefe that he might haue mercy â—n all Rom. 11.32 yet God will not haue mercy on al. For he will haue mercy on whom he will haue mercy and whom he will he hardeneth Rom. 9.18 God would haue no man to perish but would that al should come to repentance 2. Pet. 3.9 yet he will haue some man perish denieth some to come to repentance For he hated Esau made his mountaines wast and his heritage a wildernesse for dragons Malach. 1.3 What shal we say then that there is mutability in the highest God forbid n Mat. 5.18 Luk. 16.17 Heaven and earth shall perish before one iot or one tittle of his word shall escape not fulfilled He willeth that o 1. Tim. 2.4 all shall be saved and therefore it must be so He saith al shall not be saved and how can it be otherwise All indeed shall be saved if by all wee vnderstand the elect and chosen of God But if vnder all we comprehend the reprobate all shall not bee saved Say all the elect p Ioan. 17.12 not one of them shall perish all shall repent for God will haue mercy on all Say all the reprobate all shall perish and none shall repent for mercy shall be shewed to none St Augustine in his booke de correptione gratia cap. 14. teacheth asmuch q Ita dictum est omnes homines vult salvos fieri vt intelligantur omnes praedestinati quia omne genus hominum in iis est God will saith he that all men shall be saved meaning by all all that are predestinate to salvation because all sorts of men are amongst them Kings private men Iews and Gentiles Grecians and Barbarians bond and free men women rich and poore all are one in Christ Iesus All are chosen and predestinate to liue with Christ but then by all wee must vnderstand as the r Perkins in his golden chaine p. 341. learned haue well noted Omnia genera singulorum non singula generum all sorts of particulars not each particular of all sorts And so Kings and private men Iewes and Gentiles men and women and the rest are predestinate to salvation though not every King every privat man every Iew and every Gentile every man and every woman so forth in the rest For he that was worthy to take the booke and to open the seales thereof because he was killed Rev. 5.9 hath redeemed men and women to God by his blood out of every kindred and tongue and people and nation It was Å¿ Dictum est Pharisaeis Decimatis omne olus vhi non est intelligenduÌ„ nisi omne quod habebant Neque enim omne olus quod erat in toto terraruÌ„ orbe decimabant said vnto the Pharises Luk. 11.42 yee tithe all hearbs Is it credible that they tithed all the hearbs which the earth yeelded vnderstand rather that they â—â—â—ed all such hearbs as they had St Paul saith giue none offence t Sicut ego omnibus per omnia placeo Nunquid enim qui hoc dixit placebat etiam tam multiâ— persecutoribus fâ—iâ— Sed placebat omni genari hominum quod Christi coÌ„gregabat Ecclesâ—a even as I please all men in all things 1. Cor. 10.33 yet who knoweth not how far he was from pleasing the silver smyth Demetrius others of the Iews which persecuted him He meant therefore by all men all sorts of men gathered together in the Church of Christ It is a rule of St Augustines and a rule full of truth that all may be vsed for many and many for all though sometimes all cannot be many nor many all His discourse is to be read in his 6. booke against Iulian the Pelagian and 12. Chap. Possunt esse aliqua omnia qua non sunt multa faith he c. Of somethings we may say they are all when we cannot say they are many as we say all the Evangelists but cannot say many because they are but foure Againe of some things we may say they are many when we cannot say they are all and so we say many do beleeue in Christ when all doe not beleeue for all men haue not faith 2. Thess 3.2 But that which God said to Abraham in thy seed all the nations of the earth shall be blessed Gen. 12.3 expouÌ„ded by himselfe saying I haue made thee a father of many nations sufficiently declareth the indifferent vse of all and many By one man sinne entred into the world and
heare them Num. 12.2 And if Sarah laugh but within her selfe God will see her Gen. 18.13 Hell and destruction are before the Lord saith Solomon Prov. 15.11 how much more the heart of the sonnes of men Ad to this what the Prophet Esai hath chap. 40. vers 12. God hath measured the waters in his fist he hath counted heaven with his spanne hee hath comprehended the dust of the earth in a measure hee hath weighed the mountains in a weight and the hils in a balance Can their deeds then yea can their thoughts be hid from so powerfull a God Is it not because man of whose censure they stand more in awe theÌ„ of Gods wrath is not able to discrie their wickednesse which they haue so secretly wrought O! then they are deceaued For towne couÌ„try howleth and cryeth out too much overladen and wearied with adulterous Shichemites tyranous Sauls negligent Elies cruell Ahabs proud Herods incredulous Pharaohs here ambition there covetousnesse every where glutony and excesse One mole or freckle in the face offends more then many and great spots and scarres in the other parts of the body Men in authoritie all I meane that are better then others either for birth or calling are as the face of the commoÌ„wealth One small escape in them hurts more then many great grievous faults in the inferiours and therefore one was bold to compare theÌ„ to a booke after whose patterne others are printed if the first draught haue faults all the books printed thereby must needs be faulty but if there bee no fault in the first all the rest will haue the fewer Whosoever openeth a well or diggeth a pit and covereth it not and an oxe or an asse fall therein l Exod. 21.34 the owner of the pit shal make it good saith God by his servant Exod. 21.33 Hath anie of vs by bad living caused his inferiour his weake brother to sin O! let vs not be deafe beloved in the Lord. That maÌ„ whosoever he be hath opened a well and digged a pit which he hath not covered into which because his neighbour hath fallen and so perished he must look to make answer for it his blood shal be required at his hands Thou shalt not sow thy field with mingled seed it is the Lordes commandement Levit. 19.19 What is this militant church wherein we liue but Gods field whose husbandry yea are 1. Cor. 3.9 Whosoever in this field sitting either in Aarons seat or Moses chaire shall say but not doe shall say good things but doe the contrary shall in word sow wheat but in example cast abroad the troublesome seed of cockle and darnell hee it is that soweth mingled seed in Gods field and such are they whom the author of the booke of wisedome aimeth at chap. 6.6 When hee saith that mighty men shall be mightily tormented In the second place instruction is here to be had for such as are either by birth or calling worse then other men They seeing themselues so addicted by nature to follow others in duety ought to take speciall heed whom they follow For all may not be followed Aske counsaile of the wise man he will perswade with you by no meanes to follow gâ—uttons sleepers and drunkards for the glutton shall be poore and the sleeper shal be cloathed with ragges Prov. 23.21 As for the drunkard he shal haue no want of m Prov. 23.29 wo sorrow strife murmuring wouÌ„ds without cause and rednesse of the eies he shall be bitten as with a n Vers 32. serpent and hurt as with a cockatrice he shall be as one that sleepeth in the middest of the sea or on the toppe of the mast Prov. 23.34 Aske counsell of S. Paule and hee will perswade with you by no meanes to follow fornicators idolaters adulterers covetous persons and the like for such shall not inherit the kingdome of God 1. Cor. 6.10 Aske counsell of the LORD himselfe and he will perswade with you by no meanes to follow the o Levit. 18.3 doings of the land of Egypt or the manners of the land of Canaan For if you commit such abominations the land shall spue you out Levit. 18.28 O p Psal 1.1 walke not in the counsell of the wicked nor stand yee in the way of sinners nor sit yee in the seate of the scornfull for such may not be blessed You know who hath said it Assured I am that in Noahs arke among his three sonnes there was one cursed Ham that in Isaac's house of 2. sonnes one Esau was reiected that in Iacobs house among twelue brethren one only Ioseph was innocent that in Christs house among twelue Apostles there was a treacherous Iudas neither may I deny but that at this day among many Magistrates Preachers and Masters there are some licentious Magistrates some bad living Preachers some too too wicked Masters But what is that to vs We must all appeare before the iudgement seat of Christ to receiue according to our own deeds For so may we read 2. Cor. 5.10 The licentious life of the Magistrate shall not quite the subiect if he disobey the lawes the wickednesse of the Master may not excuse the servant if he be vngracious the bad living preacher is no cause to saue my soule if I be vngodly For God himselfe telleth vs that that soule that sinneth shal die the death Ezech. 18.4 And thus from the generall imitation I come to that which best beseemeth Christians Follow me The Lyon hath roared who will not be afraid The LORD God hath spoken who can but prophecie Amos 3.8 Ever worthy is his Maiestie to be revereÌ„ced whose voice nothing be it aboue or beneath in heaven or in earth sensible or insensible ought to disobey q Esai 1.2 Heare then ô heavens and hearken ô earth and therefore heare and harken both men women for the LORD hath said follow me Else whom will ye follow Is not he the way to guide you Follow him and he wil leade you in the pathes of righteousnesse Pro. 4.11 Is not he the truth to giue you light Follow him and the sunne of iustice shall arise vnto you Malac. 4.2 Is not he the life to feede you Follow him and you shall go in and out and finde pasture Iohn 10.9 He is the way in example for he hath given an example that wee should do even as he hath done Iohn 13.15 He is the truth in promises for his covenant he will not breake nor alter the thing that is gone out of his lips Psal 89.34 He is the life in rewarde for howsoever the wages of sinne is death yet the gift of God is eternall life through Iesus Christ our LORD Rom. 6.23 This our LORD the way the truth and the life in his iourney towardes heaven began betime for at r Luk. 2.42 twelue yeares of age he went about his Å¿ Vers 49. fathers businesse and he kept the right way for he boldly said who can
is he at all times most willing to worke your ease First of his presence We hold it as a truth vndoubted that God is every where and in all things by his essence by his power and by his presence by his essence in regard of his creating the world by his power in regard of his operation his working in the world by his presence in regard of his preserving his governing the world It may fit our purpose in general only to vnderstand that God in presence is every where and in al things Against those of Israel which should seek to flee frō the presence of the Lord we haue the words of the Lord as they are writtē Amos 9.2 Though they dig into the hell thence shall mine hand take them though they clime vp to heaven thence will I bring them down though they hide themselues in the top of Carmel I wil search and take them thence though they be hid from my sight in the bottome of the sea thence will I commande the serpent and he shall bite them and though they go into captivity before their enemies thence will I command the sword and it shall slay them b See my 10. Lecture vpō the fi st Ch. of Amos p. 115 Lect. 14. p 159. No corner in Hell no mansion in Heavē no caue in the top of Carmel no fishes belly in the bottome of the Sea no darke dungeon in the land of captivity can hide Israel from the presence of the LORD Am I a God farre off saith the LORD and not a God at hand Can any hide himselfe in secret places that I shal not see him saith the LORD Do not I fill heaven earth saith the LORD Thus hath the Lord spoken Ierem. 23.23 24. Nere or farther of in Heaven or in Earth in places most secret our Lord is a God he seeth all things he fils both Heaven and Earth To like purpose is Davids answere to his owne question His question is c Psal 139.7 whither shall I go from thy spirit Or whither shall I fly from thy presence O Lord His answere is d Vers 8. if to Heaven thou art there if to Hel thou art there if to the vttermost parts of the sea thou art there if to the darknesse thou art there also Nor Heaven nor Hell nor Sea nor darknes could hide David from the presence of the Lord. Yea the darknesse hideth not from thee O Lord but the night shineth as the day the darknesse and light are both alike so should we confesse with David Psal 139.12 Consider the e Mat. 6.28 Lilies of the field the Lord hath cloathed thē f Mat. 10.29 Sparrowes light vpon the ground but not without the foresight of the Lord the clowds drop fatnesse but every drop is by Gods ordinance and cold salt teares trickle down our cheeks with remembrance of our sinnes committed every such teare should be numbred in the Lords g Psal 56.8 bottle The Lilies the Sparrowes the clowds or teares are all regarded by the Lord. How then can we deny his presence And let vs not be moved to thinke that Gods purity is anie whit stained because in presence he beholdeth the crimsin and scarlet sinnes the most vile and filthy actions of wretchlesse mā The Sunne you know casts his most glorious beames into foule and sordide places yet none of you wil thinke that the Sunne is therefore defiled But grant we a possibility for the Sunne to be polluted by shining into such vncleane places yet impossible shall it be for God all pure all holy to partake any variablenesse or shadow of change Wicked man wallowing in his wickednesse because God holds his tongue may think wickedly that God is even such a one as himselfe but God all pure all holy partaking no variablenesse nor shaddow of change shall at last reproue man for his wickednes and for before him the things that he hath done Psal 50.21 It cannot be that the presence of God who sitteth vpon the circle of heaven and thence beholdeth the inhabitants of the earth as grashoppers whose h Mat. 5.34 throne is the Heaven of Heavens whose i Vers 35. foot-stoole is the Earth whose waies are in the great deepe it cannot be I say that the presence of such a God should be avoided * Ipse manet intra omnia ipse extra omnia ipse supra omnia ipse infra omnia superior est per potentiā inferior per sustentationem exterior per magnitudinem interior per subtilitatem Sursū regens deorsum continens extra circumdans interius penetrās c. He is aboue all beneath all without all within all aboue by his might beneath by his helpe without by his greatnesse within by his subtilitie aboue he ruleth al beneath he cōtaineth all without he compasseth all within he pierceth all It is S. Gregories Moral expos in Iob. lib. 2. cap. 12. I will not trouble you with many authorities of the Fathers who in this point are very excellent and plentifull Out of that which hath already beene delivered it is manifest that nor Egypt nor anie region beyond the seas not a couch in a chamber nor a cabin in a ship nor clowds of the day nor the darknesse of night nor the moūtaine caues nor the Sea bottome nor a secret friend nor a more secret conscience not Heaven nor Hell nor any like evasion can hide vs can hide any our actions frō the Lords presence Which manifest truth if we shall yet doubt of I shall dare pronounce that according to the proverbs we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more foolish then Corabus more foolish then Melitides those though naturall yet most happy fooles of whom the one was never able to number aboue fiue nor the other to tell of which parent he was borne But such palpable and grosse ignorance is farre from vs. For knowing as we do that God was well knowne in Iurie his name great in Israel we cannot well be ignorant that God is the same God with vs and the presence of his godhead no lesse among vs and in our country Which may make vs the rather wonder to thinke how boldly we dare deale with God how impudently we dare behaue our selues in his presence how wickedly we dare do evē before his eies as if our reckoning were that he had neither eie to see vs nor sword to punish vs nor iudgement seat to condemne vs. Do we not commit all vncleannesse even with greedinesse in the presence of our God which for our liues we durst not bee so bold as do in the presence of a childe were he but a doozen yeares old So ready are we to eschew momentary shame that might be discovered by a childe when we care nothing at al to incurre Gods eternall displeasure Deceaue we not our selues beloved in the Lord we might haue long since learned that God hath
seaven eies which goe through the whole world Zach. 4.10 You may interpret them with me many millions of eies he is i Hieronym in Psal 94.9 See my 10. Lecture vpoÌ„ Amos. 1. p. 115. totus oculus altogether eie for he seeth all things We might haue long since learned that God hath hands to measure the waters and to span the heavens Esay 40.12 You may interpret it with me that hee hath many Millions of hands he is totus manus altogether hand for he worketh all things We may well remember that God hath feet to set vpon his footstoole Mat. 5.35 You may interpret it with me that he hath many millions of feet he is totus pos altogether foot fot he is every where O then farre be it from vs to plucke out the eie of knoweledge as when we sinne to say with those Psal 10.11 Tush who seeth vs God hath forgotten he hideth away his face will never see Let vs rather confesse with the blessed Patriarch that all places are filled with Gods Maiestie as he said the Lord was in this place and I was not aware how fearefull is this place This is the house of God and the gate of HeaveÌ„ Gen. 28.16.17 So let vs for that place and this place and all other places vpoÌ„ the face of the earth are alike let vs I say let each of vs in particular wheresoever and whensoever we shall be entised with sinnes too pleasing bait rouse vp our selues and bee awaked as Iacob was and say with him The Lord was in this place and I was not aware how feareful is this place this is the house of God and the gate of Heaven The due consideration of this all-eyed all-handed all-footed presence of God as it must needs strike a terrour into the hardest hearts of the children of darknesse while they k In circuitu impii ambulaÌ„t Psa 11.9 vul walke by compasse in their crooked and circular endlesse waies so also must it needs affoord a sweet comfort to the afflicted soules of the children of light walking with a right foote toward the l Phil. 3.14 marke in hope to attaine to the price set before them For wheÌ„ they shal perswade themselues that God is at hand with them in all their crosses and tribulations they cannot chuse but endure with patience the worst that may befall them especially knowing that all all things worke together for their best because they loue God Rom. 8.28 So doth Gods presence perswade his children that it is he the Lord none but Hee since all worldly helpes are vaine that it is He the Lord that will lift them vp A second motiue to the same perswasion is the Lordes liberalitie whereof many things worthy our meditation might be delivered but let it suffise for our present occasion to vnderstand that all the good things we haue are from the Lord. Meate to nourish vs wee haue it from the Lord apparell to cloath vs wee haue it from the Lord the Sunne to comfort vs the Moone to pleasure vs wee haue them from the Lord life for our being riches honour whatsoever else for our wel being all commeth from the Lord. What hast thou saith St Paul that thou hast not receaued 1. Cor. 4.7 Art thou rich it is not of thy selfe the LORD giueth saith Iob. ch 1.21 Art thou in estimation in this world It is not of thy selfe The LORD setteth vp saith Hannah 1. Sam. 2.7 Hast thou cuÌ„ning or skil in any thing whatsoever It is not of thy selfe God teacheth handy-crafts-men to worke Himselfe saith so to Moses Exod. 31.3 It is impossible for me to recount those manifold blessings wherewith our gratious God from time to time hath blessed vs such is their infinitie Let every one goe downe into the closet of his owne breast and then say hee whether the Lord hath beene liberal to him O yee righteous m Psal 33.1 reioyce in the Lord for it becommeth well the iust to be thankfull yea it becommeth each of vs very well to take vp Davids song and to say with him O Lord let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long Psalm 71.8 Vpon which place a blessed n Augustine Father hath this meditation What meaneth the Prophet by these words al the day long He meaneth saith he continually O let my mouth bee filled with thy praise CONTINVALLY because in prosperitie thou hast been to me a comfort in adversitie thou hast given mee chastisement when I was not thou madest me since I haue beene thou hast preserued me when I had offended thou forgavest mee at my conversion thou receavedst me and for my perseverance thou hast crowned me O let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long that I may sing continually And the rather doe I commend to you the due consideration of the liberalitie of our God because I would put you in minde of your principall meanes to avoid desperation It is a principall meanes to avoid desperatioÌ„ to cal to mind the goodnesse of the LORD forepassed either to our selues or others If we thâ—nke with our selues that it was the LORD that tooke vs from our mothers wombe that HEE hath beene our hope ever since we hung at the breasts that HEE hath opened his hands from time to time to fill vs with his goodnesse if thus we think vnfeignedly can we thinke that HE will not blesse vs still Here should we compare and lay the times together as Davids vse was Thus he argued I haue heretofore slaine a Lion and a Beare at the fold therefore God will also enable me to prevaile against the hand of this Philistine 1. Sam. 17.37 So may we reason The mercies of the Lord haue beene bountifull towardes vs in former times to create vs of the slime of the ground to breath into vs a living soule to nurse vs vp in a civill countrey to redeeme vs with the blood of his only begotten sonne to visit vs with the light of his glorious Gospell to blesse our garners with store and our baskets with increase to be nowhere wanting to vs in any thing that may doe vs good such and in such sort haue the blessings of God beene vnto vs his arme is not now shortned hee is the same to day that hee was yesterday therefore shall his loving kindnesse be vpon vs for evermore Why should any afflicted child of God take vp Sions complaint Esai 49.14 and say The LORD hath forsaken me my Lord hath forgotten me Never would any so complaine if hee would thinke vpon the Lords name as it was proclaimed in mount Sinai Exod. 34.6 7. The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse in truth reserving mercy for thousands forgiving iniquitie transgression and sinne Never would any so complaine if hee would remember why Ioel would
the same God with his scepter of yron shall b Psal 2.9 crush and breake in peeces like potters vessels And so I come to the second thing considered in my text Such is the condition for which this doctrine is delivered that thereby every one that will be Christs Disciple is assigned to the necessary observance thereof If he bee a c Rom. 9.21 vessell of honour hauing his name written in heaven exempted from the power of Sathan as deare to God as is the apple of his eie yet in comming after Christ he must bee directed by Christ his doctrine he must deny himselfe he must take vp his Crosse daily and must follow him It is not then put to our choice to doe or not to doe after this rule prescribed vnto vs by our Saviour but we must doe after it otherwise a heavie dome is pronounced against vs d Mat. 7.23 I knowe you not you cannot come after me Then shall we bee e Esai 1.30.31 as okes with fading leaues and as gardens that haue no water Our selues how well soever we think of our selues shall bee as towe and our pleasures as sparkes we shall both burne together How much better is it for vs to harkeÌ„ vnto the voice of our Lord and to be ruled by him He teacheth vs that we must deny our selues and take vp our crosses dayly and follow him if wee will be his disciples A hard doctrine indeed for flesh bloud to consent vnto yet a necessary one and therefore not to be refused You will count him a bad servant vnworthy his masters favour that will not do or grieue to doe that which his master shall command The wise man saith that howsoever the pleasure of a king is in a wise servant yet his wrath shal be towards him that is lewd Pro. 14.35 Gehazi offends his master Elisha because he takes mony and rayment of Naaman the Syrian but how shall Gehazi be rewarded for it The leprosie of Naaman shall cleaue vnto him to his seed for ever himselfe shal be a leaper as white as snow 2. King 5.27 The king of Egypts chiefe baker must not offend his master without losse of his head Gen. 40.22 If we be Christs servants why do we not or why grieue wee to do that which he enioineth vs If he be f Malac. 1.6 our master where is his feare Surely he is not a king in vaine his lewde servants shall smart for their lewdnesse Why do we grieue him If we would giue him leaue if we would but sweepe our house and make it cleane for him he would come downe vnto vs and would dwell in vs. Why do we offend him Whosoever shal offend one of these little ones which beleeue in me saith Christ it were better for him that a milstone were hanged about his necke that he were drowned in the depth of the sea Mat. 18.6 What! shall the offenders of the little ones that beleeue in Christ bee so hardly entreated and shall we that offend Christ himselfe looke to escape blamelesse S. Chrysostome is of opinion that there cannot be a more grievous sore to a mans conscience then to offend Christ for in his 37. homil out of the 11. Chap. of Mat. he saith * Et simulti Gehennam omnium malorum supremum atque vltimum puâ—aÌ„tâ— ego tamen sic censeo sic assiduè praedicabo multo acerbiùs esse Christum offendere quaÌ„ Gehenne malis vexari Howsoever men iudge of hell as of a place of the most bitter and the extreamest torture that may be yet I thinke and will alwaies teach that it is a more bitter and an extreamer torture to offend Christ by living ill then to be tormented in hell fire Yet assure your selues that they which goe downe to hell for their transgressions against the LORD haue not very easie and pleasing punishments for their worme shall never die their fire shall never be quenched and themselues shall be an abhorring to all flesh Esa 56.24 Since then it is so daÌ„gerous a thing to offend our Christ let vs indeavour to offend him no more The displeasure of an earthly king bringeth many enimies with it and shall the King of all kings moued to wrath and displeasure by our wanton and vitious liues not be able to set his creatures against vs yes For his hand is stretched out still For him the * Iosh 10.13 Sunne abode in Gibeon and the Moone stood still in the vally of Aialon and there rained * Iosh 10.11 haylstones from heaven to take part in the discomfiting of the fiue kings of the Amorites Iosh 10.5 For him fire and brimstone fought against Sodome and Gomorah Gen. 19.24 For him the water returned covered the chariots and horsemen even all the host of Pharaoh Exod. 14.27 For him the earth opened her mouth and swallowed vp the murmurers Dathan and Abiram with their families and all the men that appertained to Korah all their goods Numb 16.32 For him the Lyons spoiled the Idolaters their wiues and their children and brake all their bones in peeces Dan. 6 24. For him two Beares came out of the forrest and tore in peeces two and fortie of them which mocked Elisha in his way to Bethel 2. King 2.24 Thus hath God dealt with them with whom he hath beene displeased and yet his hand is stretched out still O that the wicked would consider this and at last forsake their wickednesse But I feare me their blindnesse is so great that they wil not see g Esai 5.18 they draw iniquitie with cords of vanitie and sinne as with cartropes h Vers 20. they speake good of evill and evill of good i V. 21. they are wise in their owne conceits many of them are k V. 22. mightie to drinke wine and among them they are greatest who are strongest to powre in strong drinke I could wish that such would read over the 22. verse of the 5. Chapter of the Prophecie of Esay it is but short and happely it may yeeld them a soveraigne salue for their sore without doubt if they haue any feeling of God they will stand in awe of him when hee denounceth a woe against them and if they will passe but the next verse and come to the 24. they shall there find that as the flame of fire devoureth the stubble and as the chaffe is consumed of the flame so their root shall be as rottennesse and their budde shall rise vp like dust the reason is added because they haue cast off the law of the Lord of hosts and haue contemned the word of the holy one of Israel It may be they are the loather to leaue their pleasures and to part with their sinnes because they haue some perswasion that God hideth his face from them and seeth them not Let them not deceaue themselues a godly preacher assureth them that their pleasures are spurres their sinnes very hypocrits
Christian souldier guided thereby ought to prepare himselfe to followe this high captaine For the better explication whereof I observed 1 That this rule was generall out of the first words And he said vnto all 2 That it was necessary as it is implyed in the condition if any man will come after me 3 That the rule it selfe consisted of 3. precepts let him deny himselfe take vp his crosse dayly and follow me You heard then that this rule was generall for that Christ delivered it vnto all yet to all not simply for the beast the Kings of the earth with their armies following this beast and fighting vnder his colours are no way to bee guided by this rule but to all with a restraint but to all the e Rev. 19.14 armies in heauen which the divine saw following him that sate vpon the white horse which howsoever they are called armies in heaven are notwithstanding men vpon the earth such are Godly Kings Princes Nobles worthie Captaines and Souldiers which with the materiall sword defend the Gospell such are zealous Ministers preachers of the truth which with the spiritual sword fight against Antichrist such are all blessed Christians walking before God in the places whereto they are called warring dayly against their proud enimies the flesh the world and the divell All which are said to be the armies in heaven albeit as yet they liue on earth in regard that their cause for which and the power by which they fight are both from Heauē These ride vpon white horses and are cloathed in fine white linnen and pure these come strongly swiftly and chearefully to this battaile these are cloathed with sinceritie integritie and puritie of faith loue and other affections for all is pure white about them To these only and to all these doth this rule appertaine for he said vnto all if any man will come after me Out of this condition you haue also heard how necessary this rule is even so necessary that neither subiect nor prince neither people nor pastor neither souldier nor captaine how godly soever they seeme in mans eies can be fit to follow this highest Captaine except he be qualified according to this rule Let him deny himselfe and take vp his crosse dayly and follow me saith CHRIST Of the first two precepts I haue likewise already spoken now let vs consider the third And follow me Which words do leade me to speake 1 Of imitation or following in generall 2 Of following the best of such an imitation as beseemeth Christians Man by nature how strangely hee is giuen to following if I should hold my peace servants souldiers all inferiours would make it manifest servants will eye their masters souldiers their captaines inferiors their rulers be they good or be they bad get they honour or get they discredit come their profit or come their losse their liues will be insteed of lawes and that must bee holden for well done which is done after their example saith Siraches sonne Cap. 10. vers 2. Thus examples not lawes doe when lawes not examples should teach men to liue And so it was in former ages In regard whereof the divine Philosopher would by no meanes suffer Homers booke to bee read in his commonwealth because in them Gods Goddesses were fained to be such as no honestly minded man or woman would haue their sonnes or daughters like them Yea so it was from the beginning Eues eating the forbidden fruit was sufficient to make Adam doe the like Gen. 3.6 The younger sister wold make her father Lot drunken as well as the elder Genes 19.35 When Iudah was forward his brethren were ready to giue their consents to sell Ioseph to the Ishmeelites Gen. 37.27 Dead flies cause to stincke and putrifie the oyntment of the Apothecarie saith the Preacher Cap. 10. vers 1. Dead workes the workes of darknesse in the better sort doe cause to stinke and putrifie the towardly inclinations of the inferiours For if any man see thee which hast knowledge fit at table in the Idols temple shall not the conscience of him that is weake be boldned to eate those things which are sacrificed to Idols saith St Paule 1. Cor. 8.10 Thou that f Rom. 2.21 preachest a man should not steale doest thou steale Thou that shouldst punish adulterers and reproue swearers dost thou by thy oaths giue them example g Vers 22. dost thou commit adulterie Marvell not then if thy weake brother seeing thy knowledge become a swearer a theefe and an adulterer Thy life shall be his law Vpon consideration hereof a country man of ours hath added that we of all other people vnder heaven are most famous yea infamous too for our imitation For doe we not imitate h Rogers Ep to the followers of Christ A. 7. b. the Spanish in his braverie The French in his vanitie The Italian in his perfidie Yea we follow the Dutch in luxurie who heares not of it The Papists in idolatrie who knowes it not The Atheist in all impietie and impuritie of life why lament we not O come hither all yee that are any way either for birth or calling whether it be spirituall or temporall better then other men yea and all yee too which in the same respect are worse then others for here are lessons for you both to teach you to looke vnto your footings Is there old custome against you Respect it not for it will be foiled by a better custome Is the flesh against you Care not for it for that will be bridled by the heate of the spirit Is that old serpent Sathan against you Feare him not for he both at your prayers will fly and by your godly exercises will be made to runne away First therefore for those that are better then others wonder we may what the matter is or with what spirit they are led or what commeth into their minds that knowing their liues and examples to prevaile when laws cannot doe notwithstanding with such care and study seeke after vile and vanishing things and so seldome call their wits together to thinke of doing any good Is it not because they are perswaded that the LORD spareth the Cedar tree for his height the oke for his strength the poplar for his smoothnesse the Lawrell for his greenenesse O! then they are deceaued for from the Cedar that is in i 1. Kin. 4.33 Lebanon even to the Hysop that groweth out of the wall k Matth. 3.10 7.19 every tree that bringeth not forth good fruit is hewen downe and cast into the fire Is it not because they partly thinke that God hideth his face from their sinnes seeth them not O! then they are deceaued for Samuel could tell Saul al that was in his heart 1. Sam. 9.19 And Elisha knewe that his servant had taken bribes 2. King 5.26 And shall not God bee able to knowe their deeds and thoughts yes if Miriam and Aaron speake but against Moses the LORD wil
too short for me to tel of Absolon and of Scheba and of Adoniah and of Zimrie also of Assuerus Schebna and many others which through a desire of lifting vp themselues haue wrought wickednesse cōspired against their masters rebelled against their rulers not spared their owne fathers haue packt craftely and got of the best offices into their own hands ever aspiring to the highest haue made feasts onely to shew forth their riches their glory and the honour of their maiestie haue beene full of wrath because others haue not bowed the knees vnto them whom the world was well wearie of because they wearied all but themselues And can we now looke for a milder flame when the fewel of all vice is heaped vp vpon the fire Honour is the marke we shoote at and honourable we cannot be except we be rich for that is against the fashion of the world Well if that be all we will be rich Deceit briberie oppression rapine and vsurie all are our helpers Tell mee doth not the country gentleman enclose his commons doth not the landlord racke his tenants doth not the seller then thinke his gaines best when he deceaues the buyer Conceaue you of the rest For a general deluge of wickednes is gone over the whole world Now may Amos say iustly of vs as sometimes hee said of the Iewes Chap. 2.6 They sell the righteous for silver and the poore for shooes Thus you see the Church hath her sore the Commonwealth her gall both so festered that they may not abide long spurring And therefore it is high time that wee endeavour to cure them One salue may serue for both and the receit thereof is prescribed by S f Paule 1. Tim. 6.6 Godlinesse saith hee is great gaine if a man be content with that he hath The necke of ambition both in Church and Cōmonwealth will soone be broken if men be content with that they haue Esther 5.13 7.10 Had Haman beene contented when Mordekai refused to doe him like honour as others did hee might haue enioyed his honour longer then hee did 2. Sam. 17.7 Vers 23. Had Achitophel contented himselfe when the counsell of Chushai the Arachite was preferred before his he would not for despite haue hanged himselfe And could this contentment but once possesse vs the number of our ravening Harpyes our cruell Tigers and our devouring Cannibals which drawe the skinnes of the poore from their flesh and the flesh from their bones to the very dividing of their ioints and marrow would soone be lessened Neuer was Barzillai so happy as when he would not be exalted 2. Sam. 19.34 Never had the Shunamite such quiet as when she cared not for preferment 2. Kings 4.13 Never did the Disciples seeme so rich as when they were willing to leaue all Luk. 5.11 Art thou poore so were the Smyrnians bee content as they were Revel 2.9 and then what God said to them shall bee said to thee I knowe thy povertie but thou are rich Art thou afflicted so were the Apostles Rom. 12.12 be content as they were and then shalt thou reioice in thy tribulations Art thou spoiled by theeues hath fire consumed all thy goods or is it worse with thee such was Iobs lot be content as he was and even then shalt thou say blessed be the name of the LORD Iob 1 1◠Thus is contentation like the waters of Iordan wherein Naaman was washed 2. Kings 5.14 For as his flesh which before was leaprous became faire and cleane after his washing so after we are once bathed in the rivers of contentment proceeding from so sweet a fountaine as Godlinesse is all our tedious and irksome leprosies shall be cleansed all our actions and labours and afflictions shall become ioyous and pleasant comfortable It is like that tree which Moses cast into the spring to season the bitternesse of the waters Exod. 15.25 or that salt which Elisha cast into the noysome waters to make them wholesome 2. King 2.21 or that meale which the same man of God put into the bitter pottage to make it sweet 2. Kings 4.41 For come anguish come sicknesse come iniuries come losses come famine come banishment come death and worse then death if worse may come all shall be sweet to the contented soule This did Abrahams grandchild knowe well and therefore for worldly matters he desired no more of God but bread to eate cloaths to put on Gen. 28.20 And Agur knew it well therefore his prayer was not for riches but to be fed only with food convenient Prov. 30.8 And Paul knew it wel too wherevpon his counsell is when we haue food and raiment let vs bee therewith contented 1. Tim. 6.8 Neither doth hee herein counsell vs to that which himselfe had not vndergone for hee had learned in whatsoever state hee was to bee content therewith as appeareth Philip. 4.11 And that you may in some measure learne the same take with you these three notes 1 See that in worldly things you propound not to high an estate to your selues You are compared in the Scriptures Psal 44.11.22 Rom. 8.36 not to Lyons or Horses such proud creatures but to sheepe to put you in mind of the modesty and simplicitie which is required of you and you are likened not to the high oake or tall Cedar but to the low creeping vine to remember you of humilitie 2 Take heed that at no time yee deny or lessen the benefits of God but labour yee rather to seeke them al acknowledge them to be so great as they are that so in respect of them you may confesse your estate to be so good as it is It will bee imputed to you for great ingratitude if being fed even with a Psal 78.25 Angels food as you are yee speak of it contemptuously as the Israelites did and say there is nothing but this Manna 3 Perswade your selues of Gods fatherly providence watching over you continually for your good Hee hath given his sonne Christ Iesus vnto you will hee not with him giue you all things needfull for you Hee hath provided a kingdome for you in Heaven will he then be wanting vnto you on Earth he wil not For rather then so the raven shall bee ready to b 1. King 17.6 feed Elias the c Ioh 1.17 fish to saue Ionas the d Iud. 15.19 Asses tooth to yeeld water to Sampson for his reliefe and since our gluttons will not our e Luk. 16.21 dogges shall pittie poore Lazarus O could our hearts once become fleshy and take the impression of these few lessons then would we not striue for this world as we do Lawyer against lawyer neighbor against neighbour brother against brother as if we were a company of beggars thrusting at a dole then would there be no f 1. King 21.4 Achabs to be sicke for Naboths vineyard then should we like Christs disciples want nothing though we haue nothing and then should we
men for that may be hypocrisie you must fly froÌ„ it but before the LORD for that will be true humility you must embrace it Not before men for so may you haue the praise of meÌ„ your reward in this world hereafter to be cast into torments when that great severe iudge shall passe his sentence against you depart from me yee cursed but before the Lord for so howsoever yee may be contemned in this worlde hereafter shall yee be crowned with eternity when it shall be said vnto you Come yee blessed Cast downe your selues not before men Reioice ye Heavens yee that dwell in them for where you are is salvation and strength and the kingdome of our God the power of his Christ but i Rev. 12.12 wo to the inhabitants of the earth of the Sea for the Devill is come downe vnto you with great wrath knowing that his time is but short such was the song of the finger for the victory which Michael had gotten over the great dragon Revel 12.10 As it flood then so stands it still Yet and ever may the heavenly reioice for which there is salvation and strength and the kingdome of our God the power of his Christ but a wâ— now is and shall be vnto vs as long as the Sunne Moone may endure For the Devill is come down vnto vs with great wrath he knowes his time is but short and therfore lets he slip no opportunity but emploies all his malice his might his rage his subtilty his industry and all to devour vs. But if he cannot coÌ„passe vs about as he did Eue when he perswaded her to eat the forbidden apple or as hee did David when hee caused him to number Israel or as he would haue done with Iob when hee entended to make him blaspheme God to his face that is if hee cannot keepe vs from doing of good works yet hee leaues vs not there but puts in practise his old and vsuall course He will perswade vs for that is easie with him he will perswade vs I say to be proude of our well doing He hath perswaded many Ministers shall I say of his owne intruding assured I am he hath perswaded many Ministers to be tongue-tied altogether but some there are whose mouthes with all the policie he hath he hath not beene able to shut yet diverse of them hath he perswaded to take a pride in their preaching He hath perswaded many of the people you know it well enough wholy to absent themselues from hearing of Gods word but some there are this and the like places may witnes whose diligence in hearing he hath not beene able to hinderâ— yet diuerse of them also hath he made to like well of theÌ„selues for their diligence He hath perswaded many of the richer sorte the poore knowe it too well to bestow no almes at all but some there are who in despite of him doe giue dayly benevolence for the reliefe of the needy yet diverse of them also hath he made to glory in their almes-giuing Are wee resolved to satisfie that charge which is laid vpon vs for praying he is ready with vs to wish vs to doe it in common assemblies and in the corners of the streets that we may be seene of men Doe we intend a fasting hee is at hand with vs to counsell vs to disfigure our faces that we may seeme to men to fast Are we willing to humble our selues before our God that is is it our whole intent to discharge all Christian duties which God requireth at our hands yet see the diligeÌ„ce of this worldly prince hee is no where wanting to aduise vs to doe all such things in the sight of men So doth hee staine the beautie of our good workes and steale away our 〈◊〉 so â—â—â—heth hee of true professours palpable Hypocrites So that in good time may this caveat be giuen you Cast downe your selues not before men Art thou desirous to chastise thy body by fasâ—ing Is it thy mind to be reconciled to God by praying Art thou willing to exercise thy charitie by almes-giuing TheÌ„ follow the doctrine which thy Saviour delivered vpon the mount doe all such things in secret let not thy left hand knowe what thy right hand doth Mat. 6.3 Thy lot and mine is the same as was St Pauls we cannot be Christs servants if wee seeke to please men Gal. 1.10 For Christ himselfe hath pronounced awaie vnto vs when all men speake well of vs. Luk. 6.26 Whether we eate or drinke fast or pray preach or heare the word or giue almes or whatsoever we doe else all must bee done to the praise and k 1. Cor. 10.31 glory of God our owne praise our owne glory must not be regarded Neither indeed is there any thing wherein our selues may glory For strength the Elephant for courage the LioÌ„ for sweet singing many a bird for faire beautie many a vile strumpet passeth vs. The hare out runnes vs the Eagle outsees vs the Asse outheares vs the Dogge outsmels vs Non pudet his gloriari saith l Isidore one quibus bruta sceleratissimi quique possunt gloriari Shamelesse shall we be if wee seek a glory in such things wherein vnreasonable creatures and gracelesse persons do far exceed vs. Can we say as the Disciples said Luk. 10.17 Lord even the Divels are subdued to vs through thy nuâ—â—â— yet may we not glory herein for Christ hath forbidden vs so to doe verse 20. Can we say with the Pharisee Luk. 18.11 Wee are not as other men are extortioners vniust adulterers or the like can wee professe that we fast twise in the week that we pay tithe of all that ever we possesse Yet may we not glory herein for sorrowfull sinners are like to bee more iustified then wee Can wee say with the young man Mat. 19.20 concerning the laws of God All these haue we kept from our youth Yet may wee not glory herein for still we went one thing if we will be perfect we must fell all wee haue and giue it to the poore It hath beene said that Hypocrisie is spunne with so fine a thread that we may liue as long with a man as Noah did with Cham and scarse discerne him Which how truely it hath been said I dispute not Assuredly I perswade my selfe that as a man may iudge an Asse by his eares to be but an Asse howsoever he be put into a m Lucianus in Piscatore Plato in Cratylo Eusebius Caesariensis adversus Hieroclem Lions skinne so some one thing or other will ever bewray an hypocrite It is not the surest to iudge of a sheep by the out-skinne only for wolues may be in n Mat. 7 15. sheepes clothings neither may you safely choose your cloth by the list Will you deeme a Pharisee to bee good by his long fringe or broad Phylactery Then surely haue you much forgotten your selues It cannot bee but you haue heard of certaine
by our Master haue beene enioined vs. Shall I need to tell you as the prophet Ieremie told the Iewes Ier. 9.2 that in heart you are all adulterers and an assembly of rebels You know it as well as I. Shal I remember you how you as they did do y Vers 3. bend your tongues like bowes for lies to belie and slander your neighbours how there is no courage for truth vpon the earth how every one proceedeth from evill to worse Would to God remembring it would amend it And may it not so be amended Is z Ierem. 8.22 there no balme in Gilead Is there no Physician there Why then is not your health recovered The reason is plaine the balme of Gilead is not soveraigne for you the Physicians there can little profit you vaine is the helpe of man if you will recover your soules health Cast downe your selues before the LORD The time will not suffer me neither hath it ben my purpose to enter the particular examination of those our duties before specified and in diverse respects laid vpoâ— vs. Sith the performance of al the rest consisteth in obedience that first duty which the LORD as our Master requireth at your hands I haue chosen to speake therof aboue the rest as most befitting the times wherein we liue Concerning therefore our first duty to our chiefest Master our obedience consisteth in this that we conforme our will to Gods will with a resolution to doe his will Many are of Israel which are not Israel many are of the seed of AbrahaÌ„ which may not be called the children of Abraham So S. Paule told the Romanes chap. 9. ver 6.7 So may I say here many do will that which God willeth who notwithstanding conforme not their wils to Gods wil neither can be said to do his will Where it shal not be much amisse for vs to examine what it is to frame our wils to Gods will and what it is to do his will both which if wee will learne with a purpose to performe them we shall in some good sort discharge our first duty we shall obey our Master God hath a will which is holy is pure is perfect eternall everlasting from all beginning according to which his doings are incomprehensible his iudgements secret his waies past finding out by which he ruleth all he governeth all he guideth and protecteth all in which all things are as they are This will of God is alwaies fulfilled no man hindreth it no man stoppeth it The Lord hath his decree aboue all the inhabitants of the earth of the Sea and whether they will or no they must be obedient If he call a bird from the East that bird must come if he speake he will bring it to passe if he purpose he will doe it his counsell shall stand he will doe whatsoever he will Esay 46.20 According to his will he worketh in the armie of Heaven and in the inhabitants of the earth none can stay his hand nor say vnto him what dost thou Dan. 4.35 It was Iehoshaphats acknowledgment In thine hand O LORD is power and might none is able to withstand thee 2. Chro. 20.6 No Annas no Caiaphas no Herod no Pilate no Iew no Devill could haue wrought the death of our Saviour Christ if the Lords secret will and counsell had not before determined that it should be done There are two causes why this wil of God is called secret or hiddeÌ„ 1 Because it is so indeed to aâ—â—â—â—en til such time as God manifesteth by events what hee hath appointed to every one In respect whereof St a Chap. 4.15 Iames willeth every one to put in this condition if the Lord will and if wee liue to doe this or that 2. Because the reason of the Lords will thus or thus when it is manifested for the most part is not comprehended of man but is hiddeÌ„ in himselfe as why he chose Iacob refused Esau why he put Saule away from the kingdome for one offence and not David for many no man knoweth it is hidden in the Lord. Onely this we knowe that he b Rom. 9.18 hath mercy on whom he will haue mercy and whom he will he hardneth Now your dutie in regard of this will is as hath beene said Non est curiosè investiganda sed adoranda you must not sift it but highly reverence it so that whatsoever this hidden will be concerning you whether to liue or die to bee rich or poore to be high or low in this world you must rest in the same and bee contented and giue leaue to the Lord that made you to doe with you and dispose of you at his pleasure then afterward when the Lord reveal it by effects much more must yee rest in it giue him thankes howsoever it is Good c Chap. 2.10 Iob took at the Lords hand evill things as well as good sower as well as sweet the losse of all as well as the possession of al so must you do say with him The d Iob. 1.21 Lord hath giuen the Lord hath takeÌ„ it blessed be the name of the Lord. But what Are we able to know how the Lord e Iob. 38.41 feedeth the young ravens how the Phenix is hatched how the Storke is kept Doe we waver do we faile in things that be common among vs Since then this will of God this absolute this secreat this hidden will of God is such as our wils may in no wise be conformed to it let vs lay our hands vp on our mouths and stop the course of our lips lest medling with such secrets we falter in our speeches before the Lord. God hath another will which is manifested vnto vs which I call another will not as if it differed from the former in nature for Gods will is one and the same but because it remaines no longer hidden as the former doth For Gods will as yet it is partly vnrevealed is commonly called his hidden or his secret will but as it is made knowne to vs by the written word and continuall successe of things so is it called the revealed will of God And this is that will of God to which wee must make like fashion and frame our wills And so shall we doe if first we will nothing but what God willeth then if will it in such a sort as God would haue vs will it and lastly if for such ends What God willeth you cannot well at lest you should not be ignorant The Scriptures teaching that the best of you is borne in iniquitie and conceaved in sinne and feedeth vpon transgressians doe they not tell you that God willeth the amendment of your liues The not long since pretended invasion which made the stoutest to feare the late and long and yet during famine which hath made most to faint This Sermon was preached Sept. 15. 1597. the now raigning sicknesse among vs which hath taken away diverse of our
receaue evill Iob. 2.10 God hath promised and hee cannot but performe that whosoever calleth vpon his name giueth care to his voice as to the only shepheard of his soule good things shall betide him in this world and his soule shall liue Ier. 38.20 his plants shall prosper his counsels shall take effect his corne and oyle shall multiplie he q Deut 15.6 28 12. shall lend to many but shall not borrow himselfe his children like so many oliue branches r Psal 128.3 shal enclose his table round about If this cannot perswade you and what godly heart can it not perswade to forsake those your wicked helpers and to rely only on the Lord then heare farther God hath promised he cannot but performe that whosoever will not giue care to his voice but will relieue himselfe by the practises of cunning men witches coniurers and the like preferring Belial before Christ the Prince of darknesse before the ever-shining morning starre errour because it pleaseth before truth because it smarteth may ſ Deut. 28.38 sow his field but shall never reape it for the grashoppers shall destroy it may t Vers 39. plant his vineyard and dresse it but shall never drinke of the wine nor gather the grapes for the wormes shall eate it may haue u Vers 40. oliue trees in all his coasts but shall not annoint himselfe with the oyle for his oliues shall fall may x Vers 41. beget sonnes and daughters but shall not haue them for they shall goe into captivitie The Lords still-stretched-out hand shall smite such a one with a y Vers 22. consumption with a fever with a burning ague with fervent heate with a sword with blasting with mildew all these shall pursue him till hee perish z Vers 23. the Heaven that is over his head shall be brasse and the earth that is vnder him shall be yron You that haue knowne it may remember you that haue not knowne it may learne that in the 28. of Deut. from the 15 verse to the 68. there are besides those which I haue recited many other as grievous plagues assuredly allotted to all such as disobeying the Lords voice shall rely vpon such helplesse helps as I haue already mentioned We read 2. Chron. 16.12 that King Asa was punished with death for no other cause but because in his sicknes he sought for help at the Phisitians not of the Lord and can we be so senselesse as to thinke when for recovering of our lost goods or of our healths wee seeke to Sathans instruments that we shall escape vnpunished If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health the Lord wil send him word that he shall not come downe from his bed but shall there die the death 2. King 1.4 If Saule aske counsaile of a witch the archers shall wound him and his owne a 1. Chro. 10.4 sword shall kill him 1. Chron. 10.13 If Manasseh vse them that haue familiar spirits God wil send him such evils that who so heareth of it both his eares shall tingle 2. King 21.12 If this cannot perswade you and what godly heart cannot this perswade to forsake those your wicked helpers and to rely only on the Lord as you haue heard what dome abideth you for running to such helpers heare also how such may bee deciphered vnto you out of the holy Scriptures Would yee knowe how to cal them yee may tearme them rebels against the light Iob. 24.13 brethren to dragons Iob. 30.29 snares of a fowler in all their waies snares for the vngodly Hos 9.8 if thou list to scanne their descent they are the seed not of Iudah but of that cursed father of Canaan their fathers are Amorites and their mothers Hittites Ezec. 16.45 If their alliance Samaria is their elder sister Ezech. 16.46 If the lot of their inheritance it shall be a never-ending kingdome but full of weeping and gnashing of teeth Mat. 8.12 where their table shall bee a table of Devils 1. Cor. 10.21 their diet worse then that Coliquintida 2. King 4.40 their mirth folded vp in the pride of a smoake Esay 9.18 So is it not for nothing that witches may not be suffered to liue The charge is giuen against them Exod. 22.18 The Prophet Ieremy hauing roundly glanced at their faults foretels their fall that they shall surely bee consumed with famine and with the sword chap. 14. ver 15. with famine for their disquiet with the sword for their execution And c. 50. v. 35. he saith there shal be slaughter vpon the Chaldeans a slaughter vpon the southsayers the rather because they are the vengeance of the Lord the vengeance of his Temple Ch. 51. v. 11. The like favour for all the world is to be found at the hands of Ezechiel chap. 13.9 where hee denounceth against all glosing Prophets which see vanitie divine lies that the scourge of God shall be for ever vpon them that they shall not bee in the assembly of Gods people that they shall not be written in the writings of the house of Israel in the booke of life that they shall not enter into the land of Israel that heavenly Ierusalem Of like severitie is that sentence pronoūced by the Prophet Esay chap. 47. Where willing the Babylonians to repaire to their sooth-sayers to their astrologers to their starre-gazers to their Prognosticators for all these names hee there vseth verse 12.13 And to make triall whether they can finde profit or strength among them he speaketh to them in the 14. vers thus Behold they shall be as stubble the fire shall burne them they shall not deliver their owne liues from the power of the flame yea they shal be so consumed with the flaming fire as that there shall not be anie thing remaining no not to much as one coale to warme at nor anie light to sit by Considering then your owne lots and this their portion can yee hope for anie helpe at their hands Iudge vprightly you shall finde that neither their leaues are delightfull nor their blossoms gracefull nor their fruits restoratiue yea you must confesse that they are but so manie broken reedes full of splinters whereto if you leane you may wound your hands you may pierce your hands you shall never helpe your selues By this I doubt not but it appeareth what affiance may bee had in all worldly helps of what sort soever Now would I perswade you that all true helpe is to be sought for at the hande of the God of Iacob For it is he the Lorde none but he since all worldly helps are vaine it is he the Lord that will lift you vp And of this shall yee be well perswaded if yee meditate vpon Gods presence vpon his liberality vpon his ability vpon his willingnesse for as he is most present with you most liberall to you most able to helpe you when you stand in need so also
commandeth the Heaven the Earth the Sea and all that in them is Never will he forsake his children neither in health nor sicknesse light nor darknes in the land of the living nor in the land of forgetfulnesse But be it we are not set free from our miseries be it I saie that God suffereth vs as he suffered Stephen to be stoned or as hee suffered many his blessed Martyrs to bee stretched on the racke to be burnt with fire or more grievously to be tormented yet must we be full of comfort for God hath doth yet hereafter will deliver his children and yet hereafter will deliver vs not only from the death of our bodies when wormes rottennesse shall haue made their last prey vpon vs but from the death of our mindes too from that death I say whereby the spirit is buried vnder sorrowes and findeth no creature in Heavē or Earth to giue it comfort Content we then our selues for any assurance he haue of any temporall exaltation it is manifest our exaltation is spirituall so shall we be lifted vp So shall we be lifted vp from mortalitie to immortalitie from this vale of miserie to the citie of happinesse Ierusalem which is aboue from a momentary life to life eternall Which eternall life though we cannot fully possesse as long as this flesh encombreth vs yet in this flesh also in part we doe enioy it For in this flesh we knowe God to be the only very God and whome he hath sent IESVS CHRIST And this is life eternall saith Christ himselfe Ioh. 17.3 Hitherto belongeth that which is written 1. Cor. 13.9 wee knowe in part and we prophecie in part And Colos 1.13 God hath translated vs into the kingdome of his deare sonne and 1. Ioh. 3.14 wee knowe that we are translated from death vnto life Other like places might bee alleaged but these may suffice to shew that even in this life we haue a feeling and a tast of eternal life and therefore that even in this life our exaltation is begun which then shall be perfected when we shall be lifted vp from mortalitie to immortalitie from this vale of miserie to that citie of happinesse IERVSALEM which is aboue from a momentarie life to life eternall Gratious God make vs so to cast downe our selues before thee that thou in thy good time maist lift vs vp EST DEO GRATIA THE TABLE CONTAINING IN ALPHAbeticall order the particulars of this booke A. AAron 11 62. His rod. 7. 62. Abimelech 65. 137. 143 Abraham 14. 149. His faith 53 Absalon 70 Achan 11. 36 Achitophel 66 Adulterers 13 45 Afflictions 22 152. Compared 34. Evill 33. Profitable 37. They are Gods instruments 34 Afflictions of the godly 22 Comfort in Afflictions 31 Agur. 34. 67. 85. Ahab 32 93 Ahola 89 Ahaziah 38 All shall be saved in what sense 4 Ambition 61 Anabaptists 24 Anak 118 Ananiah his oblation 103 Ananias 63 Gods Anger 36 Asa 38 Athaliah 64 Astrologers condemned 124 B. BAasha 23. 36 Barzillai 66. 146 Begin betime 46 The Benefits of God 67 Bethesda 48 The Blessings of God 129 Our bodies must serue God 111 The flying Booke 18 The breeding of a man from his childhood 17 Want of bread 77 C. CAin 6 Cain his sacrifice 6. 103 Carnall men 17 Cast downe not others 78 79. 84. 89 Cast downe your selues not before men 95. 100 Things Casuall and contingent in respect of vs. 33 Christ diversly reputed 1 His kingdome no earthly kingdome 1 Christ our Master must be followed 8 not to be offended 9 By Chance nothing falleth out 32 The golden Cherubines 55 The three Children 22 The rule of Charitie 22 Christ described 39 Christ is the way c. 46 Christianitie 79 Christianity a matter of substāc◠98 The Churches complaint 62. 91 The Church hurt by ambitiō 62. 63 The Churches estate vnder Christ 92 Circes cups 121 The Commonwealth 64 Condemne not all 89 Coniurers 37 39 An exhortatiō to cōtentmēt 65. 67 Contentation 70 Continue to the end 55. 56. 57. 107. Cozbi 25 The creatures of God vsed against man for sinne 10 Crosses what they are 20. of two sorts 20. every man must take vp his crosse 22. the Papists take vp vnnecessary crosses 23. so doe the Donatists 24 and Anabaptists 24. how we must beare our Crosses 30 an exhortation to endure our Crosses 30 Crosses are evill yet must wee reioice in them 33 Our Crosses must be taken vp daily 34 Cunning. men 37 D DAvid 15. 33. 36. 81. 86 112 Davids adulterie 53 his loue 81 his zeale 53 his murther 87. 110 The Decrees of God consist of two parts 141 Delaies made in following Christ 47 We must Deny our selues 13 What it is to Deny our selues 14 Helps for the Denying of our selues 15 Inward Desire 110 Desperation 130 The Divell is come downe with great wrath 95 He staineth our best actions 96. Doeg 82 Donatists 24 Donatus 26 The Drunkard 44 Against Drunkards 11. 13. 64 E. EBedmelech 91 We bath in Ease 114 A wise Eie 85 A foolish Eie 85 Elah 11 Elias 48. 21 Elisha 11 Vniversalitie of Election 3. 7 Elizeus 81 The Elme 24 Enchanters 37 Epicures 17 Esau 6 Esau his teares 103 Esarhaddon 120 Examples teach 41. followed too much 42. of good men to be imitated 52. of the elect of 4 sorts 52 F FAith necessarie A generall defect of Faith 144 Famine 77 Saints may Fall 87. 88 The best men may Fall 83 Why the best haue had their Fals. 91 Ionas his Fish 32 Peter his Fish 32 The Flying booke 18 Whether the minister may Fly in time of persecution 27 Follow Christ 51. 46. all must not be followed 44 45. man is given to following 41 Friendship between senslesse things 24 G. GAine 121 Gedeon 34 Gloe-wormes 100 God Almightie 131. 132 God his will 106. 141. abilitie 131. power 131. 132. his secret wil. 106 revealed will 106. decrees 141. 142 threatnings 142 Wee must seeke to God in all troubles and losses 122. 125 God knoweth all 43. seethall 43. 128 able to doe all 131 God seeth our sinnes 128 God is present every where 125. 126 127 128 129. is mercifull 12. 48. 130. 131. is true 136. 143. is the fountaine of all good 74. 129 God his Maiestie described 152 his goodnesse 31 his liberalitie 129. his providence 32. 67 God how said to be angrie 140 to be iealouse 140. to repent 140 The Godly sometime disquieted in conscience 147 The Glutton 44 Al our Good is frō the Lord 74. 129 Good workes done before men 101 done in secret 97. how they may be spotlesse 102 Governers admonished 17 Grapes 89 H. HAm 85 Haman 65 82 The Harlots vow 103 Make Hast in the way to heaven 54 Hazael 87 Heare not tales 83 How we may Heare them 84 Make melodie in your Hearts 102 The hardnesse of our Hearts 144 Heaven 56 The way to Heaven 50 Heliotropium 25 The Helpe of man vaine 35. 116 All worldly Helpes vaine
Could any in that great want of bread in the wildernesse haue looked for * Exod 16.15 Ps 105.40 Manna from Heaven Many a dewe and frost had they seene vpon the ground before but never the like Durst any presume to thinke that Iordan should run back that the red Sea should devide it selfe never did they so before yet now * Ps 114.3 5. Iordan runneth backe the red * Ps 136.13 Ex. 14 21 22. Sea devides it selfe The Babylonians woulde haue sworen that the Lions shoulde haue devoured Daniel and the fire the three children yet against nature the a Dan. 6 18. Lions became meeke and the b Dan. 3.26 fire merciful when they were to deale with the servants of the most Highe Excellent is that of CHRIST sleeping in the ship on a pillow suffring his disciples to be so long tossed with the violence of the Sea till they cried out LORD saue we perish for now in this extremity hee awaketh rebuketh the windes stilleth the stormes of the Sea and causeth a peaceable calme to follow Mat. 8.23 I shal not need to trouble you with the remēbrance of Sampson of Iob of Peter of Paule of Lazarus and manie others miraculously aboue all hope freed from thirst from miseries from imprisonmēt from shipwracke from the graue it selfe and the like out of that which is before delivered the truth of the second proposition may be inferred God oftentimes differreth his helpe till greatest necessity Both these laide to our heartes and consciences and duely thought vpō wil affoord comfort to our most fainting spirits for that they will stay our mindes on the leasure of the Lorde Thus should we thinke with our selues are we better then the spouse of Christ better then David better then any other the children of the Lord If not then in our greatest afflictions in the deepest griefe of our consciences voide of all spiritual cōfort learne we of the spouse to seeke and never leaue seeking til we finde our best-beloved learne we of David to waite and never leaue waiting till our God encline to vs and heare our crie learne we of the rest of Gods children to request never leaue requesting with vnexpresseable sighes till God come with his right hand stretched-out to lift vs vp Why should we at the first looke to haue our desires Abraham was old before he had any children and so was Zacharie and yet in the end the Lord promised and also performed It is a certainety when we haue lest hope for obtaining our desires we may soonest receiue them God vseth not at the first to grant our requests but differreth them for the triall of our faith and patience that like as the wheat corne groweth not til it be dead so his workes may not answere our expectation till they seeme to vs vnpossible And therefore as Iudeth chap. 8.14 spake vnto the governour of Bethulia so let me to you my brethren provoke not the Lord our God to anger the words are in the latter end of the 14. verse My brethren provoke not the Lord our God to anger it followeth for if he will not helpe vs within these fiue daies he hath power to defend vs when he will even every day or to destroy vs before our enimies Do not you therefore bind the counsels of the Lord our God bind not the counsels of the Lord our God For God is not as man that he may threatned neither as the sonne of man to be brought to iudgement therfore let vs waite for salvation of him and call vpon him to helpe vs he wil heare our voice if it please him he wil heare our voice if it please him Therfore be of good comfort you that now sorrow for you shal be comforted you that now be hungry for you shal be satisfied you that now weep for you shal laugh The Lord wil shortly come beare but a little and in his time all shall be well with you all teares shall be wiped from your eies and be you assured that whatsoever he hath promised to you so true is he so good is he so himselfe is he so constant so vnmoueable is he it shal be fulfilled the LORD will rise earely to do it he will set wheeles as it were to his power and goodnesse that he may speedily bring it to passe And hath he promised in his good time to lift you vp So will he lift you vp Now a word or two of the thing he promised vnto you it is your exaltation your lifting vp Where we must be warned not to dreame of any temporary exaltation of any worldly lifting vp like the Iewes who dreamed of the restitution of Davids kingdome Mark 11.10 or like the Apostles who looked that Christ should shortly restore the kingdome to Israel Act. 1.6 Preferments should not be aimed at ambition should be put apart from vs for our exaltation is spirituall we shall be lifted vp but in a spiritual sense I deny not but it is God that advanceth the heads of the mighty over their brethren by him kings reigne and true it is preferment is neither from the * Psal 75.6 East nor from the West nor frō the South God is iudge he maketh low and he maketh hie he is the bestower of all temporall blessings Yet withall I know that such his blessings are bestowed in common as well on the wicked as the godly the Sunne shineth as well on the evil as on the good the raine falleth as wel on the vniust as the iust God bindeth not himselfe either to one or other but storeth vp his blessings for both health wealth honour and whatsoever else this world may affoord he storeth vp for both iust and vniust good and evill according as himselfe shal dispose to both Certaine it is he will dispose to both sorts but to whom of both sorts he will dispose it is not in man nor in any sonne of man to discerne Set we then our hearts at rest for any assurance wee haue of these temporall blessings without doubt our exaltation is spirituall and so shall we be lifted vp The holy are vouchsafed to enter into the kingdome of God but wee know this entrance must be through many afflictions Act. 14.22 Through persecutions and tribulations 2. Thess 1.4 All that will liue Godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 Giue care yee faint spirits be strengthened yee weak hands yee feeble knees receiue comfort Is it true indeed that the godly must be known by the badge of afflictions of tribulations of persecutions Yet be yee not dismaide Be the burdē you beare never so vnwildy be it never so heavy there is one in Heaven he can come a pace for he flieth vpon the wings of the winde who is able to master it to lighten it And therefore though we walke in the very shadow of death we must not take discomfort at it The Lord sitteth aboue the water flouds hee