a life which else were a death for the wicked are dead in trespasses and sins so Christ saith let the dead bury their dead and the wanton widdows are said to be dead even whilest they live But by faith our natural life hath life put into it as the Apostle saith And the life which I now live in the flesh Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me And surely this comfort must be applied in my text so though not so only to cheer the natural life of the distressed Jews against the many oppressions of the Chaldaeans that their faith in the promise of God must be their life as David saith I had verily fainted but that I believed to see the goodnesse of God in the land of the living There faith preserved the natural life of David 2. This includeth also a spiritual life which is the conjunction of our soule with God by Jesus Christ for what doth quicken us but our faith for by faith Christ dwelleth in us and by faith we are rooted and grounded in him Eph. 3.17 Col. 2 7. 3. This includeth an eternal life for how do we come to be where Christ is but by faith Christ first testifieth of the faith of his Church then he prayeth Father I will that they which thou hast given me may be with me that they may behold the glory that I had with thee c. They that overcome this world do overcome it by faith and such as have this faith do grow boysterous and violent They take the Kingdome of God perforce And this perchance gave occasion to the various lection some reading in the present vivit doth live some in the future vivet shall live some understanding the natural and spiritual only others only the eternal life But I understand the promise extended as the Apostle saith to both for godlinesse hath the promises of this life and that which is to come This sheweth what is meant here by faith not the historical faith by which we understand what the Will of God is Not a temporary faith which trusteth in God for a time and after falleth off from him Not the faith of miracles which even some wicked Persons whom Christ will not know at the day of judgement had Not the faith of hypocrites which seemeth and is not but a justifying and saving faith For we must live by the same faith here by which we must be saved hereafter And this faith is called the ground of things hoped for Cicero defineth the Latine word fides of fiat for it implieth performance Saint Augustine of the word fides saith Duae syllabae sonant Fides prima à facto secunda à dicto which may have a double construction 1. With reference to God for his dictum doth assure factum and that is our fides 2. With reference to us for as Augustine saith fac quod dicis credis do what thou sayst and thou beleevest I will not conceal from you the dissection of this word Fides as a witty Ancient hath anatomized it into five several letters by which he collecteth the ingredients which must meet in a saving faith 1. F implyeth facere to do as the Apostle saith Rom. 2. Not the hearers but the doers of the law shall be justified And Christ saith Not every one that saith unto me Lord Lord Mat. 7. shall enter into the Kingdome of heaven but he that doth the Will of my father which it in heaven For a man must not be of the number of them who confesse God with their mouths and deny him in their works 2. I this importeth Integritatem Integrity which doth expresse it selfe in believing all the Articles of Christian faith for that faith which is not entire doth not hold fast and there is no trusting to it 3. D that implyeth Dilectionem love Gal. 5. for our faith must work through love And Saint Bernard saith Mors fidei est separatio charitatis faith without love is dead And again he saith ut vivat fides tua fidem tuam dilectio animet And in the schoole that faith which is not joyned with love is called fides informis an unformed faith It is St. Augustines saying Cum dilectione fides est Christiani sine dilectione fides est daemonis For we find that the devils confest Christ Confitebantur saith Saint Augustine Daemones Christum credendo non diligendo fidem habebant charitatem non habebant 4. E implyeth Expressè expressedly for it is not sufficient to retain faith in the heart but we must also strive to expresse it two wayes 1. In the fruits of faith good life 2. In the outward profession as the Apostle doth joyne them together With the heart man beleeveth unto righteousnesse and with the tongue he confesseth to salvation Rom. 10. Against those Nicodemites which come to Christ by night and all those who think it enough to reserve the heart for God though their outward deportment be fashioned to the time and place and persons where when and with whom they do live 5. S. which standeth for Semper alwayes which doth express perseverance for it is no true faith if it do not hold out to the end Let us now put all together a true faith must be entire working alwayes by love so that men may see our good works and glorifie God which is in heaven In a word the faith here mentioned is an holy apprehension and a bold application of the favour of God to his Church in the mediation and merits of Jesus Christ by whom we do beleeve that God is in Christ reconciling us to himself and the just man doth live by this faith De verbis hactenus The words thus cleared we come now to the division of this text It containeth an Antithesis wherein two contraries are set in opposition one against the other 1. The man that is lifted up 2. The just man 1. Of the first he saith non recta est anima ejus his soule is not upright 2. Of the second he saith ex fide vivet he shall live by faith In the first I note two things 1. His notation Elevatus lifted up 2. His censure Non recta est anima his soule is not upright 1. His notation Elevatus This is a thing that God loves not for it it said God resisteth the proud that is the point of doctrine in this place God taketh offence at such as are lifted up Doct. It was the fall of the Angels that kept not their first estate ero similis altissimo It was the fall of man Behold man is become like one of us knowing good and evill Some think this part of the text meant of Nebuchadnezzar the proud King whose heart was so big swolne with his great victories that in the ruffe of self opinion he ascribed all to himself and therefore was turned to graze as in the story of Daniels prophecie
preserve him Had David received two such mortal wounds in the body of his Religion and fear of God if he had kept on his righteousnesse Vrias wife was not more naked These be Sathans advantages for keeping watch as he doth no sooner are we disarmed but fulmina mittit But as Elibu told Job If there be a messenger with him an interpreter Job 33.23 one among a thousand to shew unto man his uprightnesse Then he is gracious unto him and saith Vers 24. Deliver him from going down into the pit I have found a ransome That is then the use of our Ministery to be as Noah was to the world praecones justitiae Preachers of righteousnesse to shew men which way they shall walk uprightly he that is sit for this service must have the warrant of a Minister A Messenger and he must have the learning of an Interpreter and such a man is a rate man one of a thousand and his lecture is Discite justitiam moniti Lose no time from it for only righteousnesse hath the blessing of this promise justus ex fide vivit the just doth live by his faith see what rate you will set upon life so much it concerneth you to be righteous 2. Faith when the Apostle doth come to this point concerning Faith he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all things take the sheild of Faith Eph. 6 19. As Solomon saith keep thy heart above all keepings for indeed there is no Doctrine so necessary to salvation as the Doctrine of Faith You remember in the Acts of the Apostles when St. Paul came to Ephesus and continued there three moneths Act. 19.8 both disputing and perswading the things that concerne the Kingdom of God but after many oppositions Vers 10. yet he abode there two years His preaching had so put the gods of the Heathen out of countenance and had so advanced the glory of the true God that Demetrius a silversmith which made silver shrines for Diana called the workmen of his trade together and said Sirs Vers 25. ye know that by this craft we have our wealth and So that our craft is in danger to be set at naught Vers 27. And presently upon it there was a great cry Magna Diana great is Diana Beloved look well about you and you shall see that by faith we have our welfare we get our being by it both here and in heaven therefore let us joyn in the cry to cry up Faith Magna est fidei Christianorum great is the faith of Christians 1. Great is the good that it is 2. Great is the good that it does 1. In that it is Faith is a certain perswasion wrought in the heart of man of the truth of all Gods promises and a confident application of them is made to the beleiver both which are wrought in the beleiver by the Spirit of God 1. So it is great in respect of the Author of it in us for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing of it self This is a seed which the Lord hath sowen a plant which Gods own right hand hath planted for Faith is the gift of God 2. Great is the Object for it aimeth at the promises of God which are Yea and Amen 3. Great in the Extent for it spreadeth to all the promises of God and all the benefits that do arise to us from him as Wisdom Righteousnesse Sanctification Redemption Salvation 4. Great in the Operation because it layeth hand upon all those and chalengeth a right to them saying Haec measunt these are mine 5. We may adde also this to the excellency of Faith that it is a mother grace the root of all other graces for from Faith they do derive themselves 1. Repentance Act. 15.9 For by Faith God purifieth the heart 2. Love For Faith worketh by love 3. Fear that feare which is the beginning of Wisdome for if we did not beleive the truth of Gods Word and Promises and comminations we would not so much stand in awe of God or fear and distrust our selves 4. Obedience for knowing that we have no subsistence in the favour of God but by Christ that swayeth all our observance that way and biddeth us hear him And without Faith it is impossible to please God Heb. 11.6 2. For that it doth it is great 1. No grace of God in us doth more honour to God then our Faith doth for none but the beleever doth confesse God aright for as the Apostle saith He that beleeveth not God hath made God a lyar 1 Joh. 5.10 make that breach in the holy chain or knot of Gods attributes and all fail for truth is the girdle of them all so make him a lyar and make him unwise impotent cruel profane all evil Abraham strengthened in the Faith gave glory to God 2. No grace to us more profitable Rom. 4.10 for it is not said of any of all the other vertues graces that we do live by any by all of them but only by faith because faith doth unite us with Christ in whom we are knit to God for all fulnesse dwelleth in him and of his fulnesse we receive grace and grace Ioh. 1.16 And by faith only Christ dwelleth in our hearts Eph 3.17 By faith we are reconciled to God in Christ whom God hath set forth to be a propitiation through faith in his blood Rom. 3.25 to declare his righteousnesse for the remission of sins that are past through the forbearance of God by faith we are justified Therefore we conclude that a man is justified by faith without the deeds of the law Vers 28. By faith we are sanctified Acts 15.9 Eph. 2.8 For God doth purifie our hearts by faith By faith we are saved for by grace ye are saved through faith and that not of your selves it is the gift of God Faith bringeth peace of conscience in the assurance of all this Rom. 5.1 For being justified by faith we have Peace with God through our Lord Jesus Christ By faith we have accesse to God into the grace wherein we stand Vers 2. and rejoyce in hope of the glory of God By faith we glory in tribulations Vers 3. knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given us And thus the Church of the Jews is comforted against the oppressions of the Chaldaeans by faith Lastly faith is commended to us for a shield Eph 6.16 by which we defend our selves against the fiery darts of Satan Therefore to make the necessary doctrine of faith profitable for us let us consider 1. How faith may be gotten 2. How it may be proved 3. How it may be preserved 4. How it may be used 1. How faith may be gotten Herein we must needs observe two things 1. The Author 2. The Means 1.
ruine of the Chaldeans for being puffed up and proud of their victories they shall not acknowledge the great God of heaven the God of their warre or esteem themselves his agents to chasten the Jews but shall give the glory of their conquest to their own Idol god Now in these words thus interpreted observe 1. The Totall 2. The Particulars 1. The Totall is the answer of God to the greivous complaint and expostulation of the Prophet 2. The Particulars are two 1. The Judgment threatned 2. The executioners of this Judgment very fully and Rhethorically described 1. The Totall God answereth the Prophets complaint Yeildeth this Doctrine that God doth hear the complaints of such as have just cause to complain of violence Doctr. to execute his judgments upon them that offend The story of holy Scripture is full of examples of this truth Cain for Abel vox sanguinis the voyce of bloud The whole old world was punished with a general inundation for the cruelty that was upon the earth their violence made the Lord repent that he made them You have heard out of Obadiah how the cruelty of Edom was intolerable and God heard the cry of the Church and delivered them and punished Edom with desolation And when Israel was in the land of Egypt in the house of bondage God sayeth I have seen Acts 7 34. I have seen the affliction of my people which is in Egypt and I have heard their groaning and am come down to deliver them Even Israel his own people is not spared Sion his holy mountain Jerusalem his holy City is punished for oppression He doth this First Reas 1 In regard of his servants that do complain to him to let them see the power of their prayers that he may stirre them up in all greivances to commit their cause to him and not to seek private revenge Injuriam as Tertull. Si apud deum deposueris injuriam ipse ultor est si damnum restitutor est Therefore let not the oppressed wrong their own cause with vexing Vse and disquieting their own hearts at them that lie heavy upon them for St. James tels us that The wrath of man worketh not the righteousnesse of God Jam. 1.20 Let them not vent their spleen in bitter cursings and execrations which be the voyce and language of impatience and impiety and turne upon us and all to tear us But let them seriously complain to God and he will hear them and do them right Let them tarry the Lords good leasure and they shall see that he will take the matter into his own hand 1. Either he will take the oppressed out of the world and give them rest from their labours and lay them in the beds of ease and lock them in the chambers of peace till all stormes be over and then he will say Returne ye sons of Adam 2. Or he will change the heart of the oppressours and for stony hearts give them hearts of flesh and fill them with compassion and tendernesse 3. Or he will restrain the power of the wicked against his chosen and suffer no man to do them wrong but will reprove even Kings for their sakes the rage of man will he restrain 4. Or he will give the oppressed such a measure of patience and charity as he shall bear injuries without murmuring and blesse them that hate and persecute him 5. Or he will pour forth his wrath upon the oppressor and let him feel the weight of his hand either upon his body by inflicting diseases upon it or upon his minde by the troubles of an unquiet conscience Or upon his familie by cursing the fruit of his loyns that they shall be his sorrowes by taking ill wayes Or upon his estate by cursing all his gatherings that though all the streams of profite runne every way into his bagges nothing shall make him rich like the Caspian sea into which many rivers do pour in water continually yet is it never the fuller rather like the lean kine never the fatter Or upon his life by taking him out of the world and thereby giving occasion to the afflicted to rejoyce Therefore art thou afflicted pray and complain and expostulate with God for he will hear thee 2. God heareth the complaint of the just against the oppressours for his names sake Reas 2 for so David urgeth him Hear me O God for thy names sake For it toucheth God in honour when his faithfull servants do appeal from the school of unrighteousnesse where they are oppressed to the tribunal of his judgment where they should be releived and cannot be heard You remember when Christ was on the crosse and his enemies had their cruel hearts desire against him they contented not themselves to be cruell and scornfull to him but they blasphemed also the name of God saying He trusted in God let him deliver him now if he will have him Mat. 27 43 The very theives that were fastened then to the crosse on either hand of him cast that in his teeth When the wicked prevail against the just the next word is Where is now their God Let us then know the name of God is himself Vse he cannot deny himself he hath a name above all things and a speciall glory due to that name he cannot suffer that name to be blasphemed He will not hold him guiltlesse that taketh his Name in vaine Therefore in all greivances let us say with David Our help is in the Name of the Lord who hath made Heaven and Earth It is our comfort in trouble that we do suffer together with the name of God and if we do lay fast hold on that we shall be delivered together with it we may well cast our trust upon that name for in hoc vinces in this thou shalt overcome is the Motto and word thereof it is a strong tower to all that trust in it 3. God will hear the complaints of the just Reas 3 for his truths sake for he hath promised the just I will not leave thee nor forsake thee And he hath said He shall call upon me and I will hear him I am with him in trouble I will deliver him and he shall glorifie me And David saith He will not suffer his truth to faile We have more then his promise we have his oath against the ungodly I have sworn in my wrath that they shall not enter into my rest Ps 95.11 Vse Let us build then upon this promise for God is faithful that hath promised The violent and the oppressour hath part in the wrath of God as he saith And I will come near to you in judgement Mal. 3.5 and I will be a swift witnesse against the sorcerers and against the adulterers and against false swearers and against them that oppresse the hireling in his wages and the fatherlesse and the widow and that turn aside the stranger from his right and that feare not me saith the Lord of hosts Here is Gods
long life of the fathers the oracles of God were committed to them without any mention of writing because they were both wise and faithful in the custody and transmission of them For Adam himself living nine hundred and thirty years to teach his children had under his teaching Seth Enosh Kenan Mahalaleel Iarod Henoch Methusalah and Lamech the father of Noah And Noah lived with Abraham 57 years But after the flood when the Church in the posterity of Iacob encreased and no doubt had many corruptions by dwelling in Aegypt then was Moses appointed both to be the deliverer of the People of Israel from Aegypt and to be the Penman of God to write those things which God would have to remain in the Church for all succeeding times and after him successively holy men wrote as they were inspired And a better Argument we cannot give for the danger of unwritten traditions which the Church of Rome doth so much commend even above Scripture then this God saw that men had corrupted their ways and he found the imaginations of mens hearts only evil continually and that the Church was a very few therefore he stirred up Noah to be a Preacher of righteousnesse in whom the light of truth was preserved he destroyed the old sinful world and by Noah and Sem he began a new Church to the restored world Yet after Noahs death the worship of strange gods were brought in so that to heal this grief and to prevent the danger of traditions God caused the Word to be written by holy men for the perpetual use of his Church whose books were faithfully preserved in all ages thereof Then came the Sonne of God and he left his spirit in the Church to lead the Church into all truth by which spirit the New Testament was endited and written So that now all things necessary to salvation are so clearly revealed that traditions of men have no necessary use in the Church in the substance of true Religion for that which is written is sufficient The Church of Rome denieth the sufficiency of Scripture Many of their great learned men write both basely and blasphemously thereof But they are not agreed upon the point for Scotus Gerson Oecam Cameracensis Waldensis Vincentius Lerinensis do all confesse what we teach of the sufficiency of Scripture as the learned Deane of Glocester Dr. Field l. 3. de Eccoles c. 7. hath fairly cited them And Dr. White in his way of the Church addeth Tho. Aquinas Antoninus Arch-bishop of Florence Durandus Alliaco a Cardinal Conradus Clingius Peresius Divinity Reader at Barcilena in Spain and Cardinal Bellarmine Of whom Possevinus writeth that he is one of the two that have won the Garland De verbo Dei l. 1. c. 2. Sacra Scriptura regulae credendi certissima tutissima est Per corporales literas quas cerneremus legeremus erudire not voluit Deus Writing against Swenck field and the Libertines this is a legal witnesse Pro Orthodoxo heretici testimonium valeat I know to whom I speak and therefore I forbear the Polemical bands of arguments to and fro upon this question which in print and in English is so fully and learnedly debated Our lesson is seeing Gods care of his Church for the instruction thereof is here exprest in commanding his revealed will to be written that God would have his Church to be taught his ways in all the ages thereof Doct. 1. Because the ways of God Reas 1 and the saving health of God cannot be parted none can have the saving health of God without the knowledge of his ways no ignorant man can be saved it is said of Christ By his knowledge shall my righteous servant justifie many Isa 53.11 per scientiam qua scitur Therefore Davids Prayer is That thy way may be known upon earth thy saving health among all nations 2. Because the promise of God doth run in semine Reas 2 in the seed I will be thy God and the God of thy seed Our children are the Lords inheritance his care extendeth so farre That yee may live Deut. 5.33 and that it may be well with you and that you may prolong your days But that is not all That it may be well with them and their children for ever Vers 29. 3. For his own sake Reas 3 that his Wisdome Power and Iustice may be known to men that they may be able to plead the cause of God against such as either ignorantly through unbelief or maliciously and blasphemously shall dispute and argue against God for therefore God doth condescend to this Apology of himself that he may instruct his Church how to plead the cause of his Iustice against all strife of tongues that the name of God be not evil-spoken of To make profit of this point Vse 2 1. Herein let us consider what the Lord hath done for our souls for he hath given us two means to communicate to us his holy will hearing and reading and he hath used to this purpose both the voice and the pen of holy men for he spake by the mouth of all the holy Prophets since the world began and holy men wrote as his spirit directed them Let him that hath ears to heare heare quid Spiritus Ps 34.16 Mat. 24.15 and seek yee out the book of the Lord and read but then adde this caution Who so readeth let him understand It was Philips question sed intelligis quod legis Seeing God hath written to us Vse 2 and the whole body of holy Scripture may well be called Gods Epistle or Letter to his Church let us bestow the reading of Gods letter St. Augnstiue saith Quae de illa Civitate unde peregrinamur venerunt nobis literae ipsae sunt Scripturae It was St. Gregories complaint of Theodorus In Ps 90.2 that he was so over-busied with secular cares Regist 4.84 Et quotidie legere negligit verba redemptoris sui quid est autem Scriptura sacra nisi quaedam epistola Omnipotentis dei ad venturam suam It is a question in our times whether printing hath done more hurt or good for Satan finding this a means to keep things alive in the world hath employed the Presse in all sorts of heresies in all sorts of idle and lascivious false and dicterious slanderous and biasphemous books The remedy is to refrain such readings and as Dr. Reynold tels Hart his adversary that he hath no book allowed him to read but the Bible It is likely then that he is perfect in that book and that Physitians do well when they find their Patient surfeited with too much variety of meat to confine him to some one wholesome dyet So shall we do well to limit our selves to the reading of Gods letter and know his mind for he is wisest and the wisedome that we shall gather from thence is wisedome from above it is able to make us wise unto salvation as the Apostle saith 3. Seeing God teacheth us by
for if we be truly regenerate we shall be saved certainly and this righteousnesse is a full assurance of our regeneration as the Apostle saith 1. Ioh. 2.29 Ye know that every one which doth righteousnesse is born of him So that righteousnesse is the earnest of our salvation it is salus in semine salvation in the seed here it is salus in Messe in the harvest hereafter for St. James saith The fruit of righteousnesse is sown in peace For where righteousnesse is once rooted Iam. 3.18 there is peace and assurance both of grace and glory 3. This righteousnesse doth honour God in this world for when men live in the conscience of their ways and in the holy fear of God 3. Benefit abstaining from evil all they can doing all the good they can rather suffering and forgiving then doing and revenging injuries striving to bear themselves uprightly before God and men our Saviour saith Others seeing their good works will glorifie their father that is in heaven 4. This righteousnesse is the only witnesse of our sincerity in the love and service of our God for let no unrighteous man say he loveth God or serveth God the proud the covetous 4. Benefit the wanton the breaker of the Sabbath the drunkard let them come to Church hear and receive the Sacrament now and then let them not deceive themselves without this righteousnes no man shall please God Neither shall the Church esteem such as members of the body of Christ for we are taught that no adulterers fornicators covetous persons c. shall inherit the Kingdome of heaven But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear 1 Pet. 3.15 Having a good conscience that whereas they speak evill of you as of evil doers Vers 16. they may be ashamed that falsly accuse your good Conversation in Christ Let men hunt for fame and reputation in the way of honour and high place in the way of great dependance or of riches if they be ungodly and want this righteousnesse they want the falt that should pickle them to keep the just shall be in everlasting remembrance their candle doth not go out by night their name shall be like to precious unguent But let the ungodly do what they can the name of the wicked shall rot 5. This righteousnes upon a death-bed wil comfort 5. Benefit when neither meat nor medicine will down with us for there follows after righteousnesse a gracious traine a comfortable sequence The Kingdome of God is righteousnesse and Peace Rom. 14.17 and joy in the Holy Ghost Mark the upright man and observe the just Ps 37.37 for the end of that man is Peace What a joy of heart was it to Hezekiah he did not say I have reigned a King over thine inheritance so many years I have gotten so much riches and treasure I have subdued so many enemies but Remember Lord I beseech thee now how I have walked before thee in truth and with a perfect heart Is 38.3 c. Thus having learnt what this righteousnesse is and having surveyed the benefits that attend it let us take a few necessary cautions to order and regulate both our judgement and our life 1. Let us not take that for righteousnesse which is no such matter 1 Caution for all that glistereth is not gold Satan hath good skill in varnishing and guilding and painting to make things that are not seem as though they were I do not think but the Pharisees thought themselves just men and that opinion was held of them abroad and that Christ seemed a strange Preacher that told the People Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees c. Acta 26.5 for Saint Paul doth call their sect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must exceed that or else no salvation yet if that righteousnesse which consisted in great chastisement of the flesh in great austerity of life in so many real acts of devotion would not serve Beloved that cheap and soft and tender Religion that eats and drinks of the best and wears soft garments and lies easily and consisteth only in hearing much and knowing something and talking of good things and an outward formal representation of goodnesse will never passe for righteousnesse before God This doth not come near the righteousnesse of the Scribes and Pharisees Their Doctors were never out of Moses chair they were faithful and painful in teaching the law Alas many of our labourers loyter Their auditors were frequent and attentive when they knew of the sitting of their Rabbies they would tell one another and call one another to it as Jerom saith faying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wise repeat And they would hasten thither They compasse sea and land to make Proselytes to their sect We by our evill Conversation lose many from our Congregations It is the complaint of them of the separation that our evill life is one great cause of their forsaking of us and though that do not excuse them yet it doth accuse us and we cannot plead not guilty to that enditement They gave God a quarter of their life in prayer Let every mans own conscience speak within him how farre he out-goeth them in this They read they studied they repeated they carried about them alwayes some part of the Law and were expert in the understanding of it And do not Pamphlets of newes vaine Poems and such like froth of human brains devour much of the time the holy Bible should have bestowed upon it Beloved the righteousnesse that should be in us to fill us with true love of God and our neighbour is wanting in most it is imperfect in the best in too many it is but seeming In Religion zeale is gone some false fires there are yet in the Church that boast themselves to be zeal and are good for nothing but to finde faults and pick quarrels true devotion which had use to shew it self in all outward holinesse and reverence is so retired that many are more homely at Church in presence of God and the holy congregation then they dare to be in the private houses of many that are here present Our heads are grown so tender that even boyes must be covered at Church In prayer our knees are too stiffe to bend we grow drousie in hearing the very face of Religion hath lost the complexion that it had when knowledge was yet but coming out as if we would revive that Romish fancy that ignorance is the mother of devotion In civil conversation how is righteousnesse turned into a cry the words once past of our forefathers though ignorant were faster tyes then bonds recognizances statutes oaths now are It was once the imputation of one Nation as Tully chargeth the Greeks Da mihi manuum testimonium It was once Romes
the life present 1 Tim. 4.8 and of that which is to come The manner how it worketh this assurance is 1. It assureth us that there is a life eternal for that is an article of Christian Faith the close and sweet conclusion of our Creed 2. It assureth us that we are they who shall by the free gift of God be made heirs of this heavenly Kingdom reposita est mihi corona justitiae 3. It applieth all the promises of God to those several graces in us Thus I mourne therefore I shall be comforted I am pure in heart being washed in the blood of Christ Therefore I shall see God I hunger after righteousnesse ergo satisfied I love God ergo all things work together for my good I beleive ergo I shall be saved 4. It assureth our perseverance to the end in our love and obedience yea Faith assureth our faith to us For beleiving in the Author is beleiving in the finisher of our Faith 5. It stayeth us in expectation of the fruit of our Faith that though the Vision do tarry yet we think it not long to waite for the performance of it Having heard of the excellent use of Faith you cannot but observe the reason why Sathan doth aime all his fiery darts at our Faith because all our obedience and righteousnesse and holinesse is quickened and strengthened by Faith without which it is impossible to please God There is nothing in a Christian man that so much provoketh Sathan against him as his Faith For Faith keepeth us from being devoured of this roaring Lyon Therefore two assault we must provide for 1. Sathans labour to keep us from getting this sheild of Faith 2. His sound care when we have gotten it to rob and spoil us of it 1. Assault Sathan knowing that our Faith makes us too strong for him and quencheth all his fiery darts doth therefore all he can to keep us from the means by which Faith is increased in us That is from hearing the Word and receiving the Sacrament from meditation from prayer and as often as you find your selves tempted to neglect these know it to be Sathans malice against you to keep you from Faith The brest-plate of righteousnesse without a sheild of Faith is not sufficient to keep off the fiery darts of Sathan from wounding us but Faith quencheth them They therefore that live in the love and in the use of those means may comfort themselves that Sathan shall not be able to hinder them from obtaining a comfortable vegetation and growing up in Faith 2. Assault And whereas he laboureth to wrest our Faith from us we shall find that both his cunning and strength will fail him for saving Faith cannot be lost To establish our Faith let us know that imperfect Faith may be a sound and true Faith for we cannot attain to perfection in this life but if we have a good conscience in all things willing to live honestly Heb. 13.18 we may have boldnesse with God For as Christ prayed for Peter that his Faith might not fail so he prayeth for his whole Church even for all that shall beleive in him through his Word Joh 17.26 that the love wherewith the Father hâ—th loved him may be in them and he in them Which love will keep us that we fall not off quite from him We are not denyed the use of riches honours or lawful pleasures these be ornaments and comforts of life but we cannot live by them they perish in the using of them Our obedience and good works are the fruits of Faith we live by Faith Faith lives in obedience for without works Faith is dead Did we but know the unvaluable price of Faith we would seek it more then all other things and like the Merchant in the Parable Mat. 13 44 we would part with all we have to purchase Faith I conclude with St. Bern. Dicamus fidem vitem virtutes palmites Botrum opus devotionem vinum Our vine yarder hath bestowed much digging and planting and composing and fensing upon this Vine let it put forth and let the clusters call it fruitful and let the Vine please both God and men Now that we have searched this gracious mine of comfort and found the rich vein which maketh us able to live both here and hereafter Let me admonish you what is objected against the Doctrine delivered out of this place Ribera a learned Iesuite when he cometh to this Text in his full commentary upon this Prophet saith Incidimus in locum qui est lapis offensionis duabus domibus Israelis hoc est orthodoxis haereticis qui recesserunt à domo David It greives the Church of Rome that we have so clear a Text in th is Prophet and that so much urged in the Epistles of the Apostles for our justification by Faith alone and Ribera is much deceived if he mean us under the tittle of haeretiques for this place is no offence to us It is the most comfortable doctrine that we can embrace nothing doth more set forth the excellency of Faith nothing doth more assure to us our eternal life Fain would Ribera have shifted off the clear evidence of this place with this illusion that the Prophets meaning is this The just man that is the man that desireth to be just shall live the life of grace by the Faith whith he hath in Christ Jesus We understand that a man is justified only by Faith and that without the Law as the Apostle doth also teach And it were a poor comfort to the Church in their distresse to tell them that the just man should live by his Faith except the Lord in that promise did assure them the comforts not only of the naturall but of the spirituall and eternal life Neither would the Apostle urge this Text but with these contents For exexamine the places where these words are urged and it wil appear The Apostle professeth Rom. 1.17 I am not ashamed of the Gospel of Christ c. For therein is the righteousnesse of God revealed from faith to faith as it is written Justus ex fide vivet the just shall live by his faith The Gospel is said to reveal the righteousnesse of God he cannot mean the essential righteousnesse by which God is justice it self in his divine nature but he doth understand that righteousnesse of which the Apostle speaketh who is made unto us wisdom Righteousnesse c. that is Christ our Righteousnesse and this is called the grace of God which bringeth salvation This is revealed now in the cleare light of the Gospel in real performance which was before exhibited in visions and dreams and types and ceremonies whilst the veyle was up It is revealed from faith to faith As Origen and Chrysostome truly enough but not enough fully Ex side veteris testimonii in fidem novi as Ambrose Ex fide Dei promittentis in fidem hominis credentis But most fully Ex fide incipiente in
readeth This taunting speech against the King of Babel How hath the oppressor ceased the golden City ceased c. You see in derision she is called the golden City Isa 14.4 And after All they shall speak and say unto thee Vers 10. Art thou also become weak as we art thou also become like unto us How art thou fallen from heaven O Lucifer Vers 12. c. Thus the great glory of the mighty Monarchy is become ludibrium vulgi fabula mundi the scoffe of the vulgar and the tale of the world So Jeremy declareth that this shall be one part of the punishment of Babylon she shall be laughed to scorne read at your leasures the 50. and 51. of Ieremy Amongst many salt and sharp taunts spent upon Babel this is one for a taste Babylon is suddenly fallen Jer. 51.8 and destroyed howle for her take balm for her paine if she may be healed It is Davids phrase But thou O Lord shall laugh at them Psal 59 8. thou shalt have all the heathen in derision It was no small part of the passion of Jesus Christ the subsannations and scornful derisions of his enemies they made sport with him as the Philistims did with Sampson Thou that couldest build the Temple Come down c. It pleaseth God sometimes to suffer his good servants to be tongue â—â—â—itten as we see in the example of David and of Jeremy and Job and others And we have many examples of his permission of it in the punishment of the wicked This doth not justifie contumelies or make libels and scandalous derisions lawful but it declareth them to be the rods of God Therefore let men tender their reputations and do that which is right in their places be they high or lo that they may not deserve ill of the times in which they live that they may have good report of all men and of the truth it self Amongst other things which by way of caution we may take warning of 1. Let them that would live out of the danger of scorne and derision apply themselves to glorify God in their bodies and in their souls and to honour him for God hath spoken it He that honoureth me him will I honour 1 Sam. 2.30 but they that despise me shall be lightly esteemed 2. Let such take care that they be no despisers of their brethren that they sit not in the chaire of the scornful for the wages of the scorner is scorne and they that trust in themselves and despise others go away from the sight of God unjustified Can pride have a fall and the lookers on not laugh them to scorne 3. Let such keep a good tongue in their own heads for many fair pretenders of Religion and outward professors are as long as Pambo in Eusebius taking out of that lesson from David Servabo circa os meum capistrum ne peccem lingua I will set a watch c. It was in fashion while that they that sought as they pretended Reformation of the Church sought it in the way of libelling and breaking jests upon the Prelates and Malignants of the Church But St. James telleth us That if any among us seem to be religious Jam. 1.26 and refraineth not his tongue that mans religion is in vain 4. Let such take out the lesson of the Apostle Cor. 4.6 Let their speach alway be with grace seasoned with salt that you may know how to answer every man This is the seasoning of wisdom from above which being the breath of the holy Ghost which is the spirit of meeknesse doth rather put the burthens of our brethren upon us in Christian compassion then heap burthens upon them in spight and disdain 2. Yet I do not determine all sharp and satyrical tartnesse of speach unlawful the acrimonie of a taunt hath sometimes due place and it may be some of the fire from Gods own Altar when they do not proceed from anger envy desire of revenge vaine ostentation of wit flattery of others whom it may please pride of our own hearts When Adam had transgressed and God had laid his curse upon him God said Behold the man is become like one of us to know good and evill Gen. 3.22 St Augustine saith Verba sunt insultantis quòd non solùm factus fuerit qualis esse voluit sed nec illud quod factus fuerat conservavit God derideth the folly of man fallen away from him It is said of Eliah And it came to passe at noon that Eliah awaked them 1 Reg 18.27 and said cry aloud for he is a God either he is talking or he is pursuing or hee is in a journey or peradventure hee sleepeth and must bee awakeed So the Prophet Isaiah plays upon the Idolmakers and Idolaters as if he had one of our Papists in hand For he sets a man upon the stage having cut down a tree He burneth part of it in the fire Is 44.16 with part thereof he eateth flesh he rosteth rost and is satisfied yea he warmeth himself and sayeth Aha I am warme I have seen the fire And the residue thereof he maketh a god Vers 17. even his graven image he falleth down to it and worshippeth it and prayeth to it and saith deliver me for thou art my god You see what sport the Prophet maketh with Idolaters and sure he had the Spirit of God The Apocryphal book of Baruch 6. chap. is a very pleasant bitternesse against Idols and Idolaters Surely this example in my Text is justifiable for it taxeth the covetous oppressours of the earth for fools that take so much pain and do so much wrong to load themselves with thick clay But is it not an injury to Almighty God Object to set no higher price and to give no better tittle to the richest of all mettels that which God himself was pleased should be used in the choice vessels and ornaments of his own house then thus to indignifie it I answer Sol. the Prophet doth not indignifie the creature but as God said to man Pulvis es thou art dust and he told him true out of what materials the frame of his body was built so it is no disgrace to gold to call it thick clay it being no other in the matter of it And howsoever good use may be made of these outward riches yet are they never to be esteemed for themselves but for their use which if men on earth could once understand and beleive they would not set their hearts upon them Saint Peter calleth them Corruptible things 1 Pet. 1.18 1 Tim. 6.57 Saint Paul calleth them Vncertain riches Every man is easily drawn to study and labour to the getting of this burthen and so insatiable in desire that few say with Esau I have enough There is a singular wisdom in the use of riches which few do seek because they do not understand for what this thick clay serveth In the Latine phrase all those
the eare c. 2. In respect of his permission for he hath chains to bind up Satan and his instruments and he can carry snares when he will to catch sinners This is not approbation but toleration for a time 3. It is of the Lord in respect of his will for he scourgeth a man with his own sins in just judgement and letteth the wicked wear out themselves with extreme labours for their punishment Whereas if he have a favour to any he cals upon them It is vain for you to rise up early Ps 127.2 to sit up late to eat the bread of sorrows for he giveth his beloved sleep And our Saviour saith Nolite sollicitiesse Be ye not careful But the Aegyptians shall gather Jewels of silver Ex. 14.25 and Jewels of gold together it is of the Lord and they shall pursue Israel into the sea and to make them work he took off their charet wheels that they drave them heavily 2. It is of the Lord that all their labour is lost For the Jewels of Gold and Jewels of silver which the Aegyptians have gathered the Israelites shall carry away And they and their chariots which they have driven long shall all be covered with the sea The Prophet putteth them together Thou shalt sow but thou shalt not reap Mic. 6.15 thou shalt tread the Olives but shalt not annoint thee with the oyle and sweet wine but thou shalt not drink wine For God professeth it I will walk contrary unto you Lev. 26 24 and punish you seven times for your sins It is a great wisedome in our labour to consider whither God be with us and walk with us or walk contrary to us Isa 57.2 For if we fear God and walk in his ways we are said to walk with God But if we do that which is evil in his sight and covet an evil covetousnesse to build our nests and to gather riches by unlawful means such as God in his word hath forbidden we shall see and find that God will walk contrary to us To proud man shall find that when he is at the highest God can cast him down The extortioner shall find that no bonds nor statutes will hold his debtors they will say we will break these bonds and cast away these cords from us The wanton shall find that the sins of his youth shall ake in the bones of his age and they that sow in wickednesse shall reap in shame There be many that meet with grievous inconveniencies in their life manifold crosses in their health in their friends in their children in the affairs of life especially such as concern their estate and they do not observe two things most of all to be heeded 1. That God walketh contrary to them and crosseth them 2. The cause why God doth so Here it is plain that these crosses are of the Lord and the Lord himself revealeth the cause and giveth account of his judgments for pride and covetousnesse c. Observe how the Prince of darknesse hath blinded our eyes 1. The sins that bring in profit and make the pot seeth 1. Suggest though Moses and his Prophets Christ and his Apostles do tell them that they are sins and such as lead the offenders to hell they will not believe them all against their profit but cry as the Ephesians did for Diana Great is Mammon this is called The deceitfulnesse of Riches Mat. 13.22 O Who hath bewitched the heart of man that he should value his soul for which Christ died at so low a rate that he will sell it for corruptible things So St. Peter cals and silver Forasmuch as yee know that you were not redeemed with corruptible things as gold and silver 1 Pet. 1.18 2. These sins be thought little sins where they be confest 2 Suggest because they make a man able to make God some part of amends in almes and good works so the oppressour of his brethren turneth his oppressions into sacrifices as if oppressions of injury could be sacrifices of righteousnesse This suggestion seemeth supported by the words of Christ Give almes of such things as you have Luc. 11.41 and behold all things are clean to you So that he which hath congested wealth by oppression shall purifie all his goods by giving almes of part thereof They mistake our Saviour there observe him well he found the Pharisees faulty in this sinne here threatned with judgment for their outside was a fair Profession of Religion their inside was full of rapine and wickednesse 1. Our Saviour opposeth almes against rapine rapine corrupteth all the goods that we possesse even the fruits of our honest labours in our callings the fruits of our inheritance from our Parents goods unlawfully gotten from our brethren against the law and word of God do make all unclean they defile all and bring a rust and canker upon our treasure but charity by distribution of almes doth purifie and keep clean all our wealth 2. This charity must have matter to work upon and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such things as are in our power we may give no almes de alieno of what is anothers and there is nothing in our power to dispose of but what we may rightly call our own this utterly despaireth the hope of the oppressor that he may make a sacrifice of his rapines And farther whereas the custome of gathering wealth by injury which robbeth our brethren doth passe it over lightly as a small sinne let me tell you that ill-gotten goods do bring such a sin upon a man as cannot be purged but with two Pills 1. Unfained repentance 2. Just restitution Observe it in Zachaeus he joyned charity and restitution his charity was of his own goods Dimidium bonorum meorum Luk. 19.8 It is theft what soever is not Gods gift and nothing is the gift of God but what is warrantable by the law and word of God For this a man that feareth God will rather be Gods Lazarus and beg crumbs then the Devils Dives and fair deliciously 3. The oppressors of their brethren that live at ease 3 Suggest and rest in plenty and surfet drinking the sweat of their brethrens faces and to use the phrase of David drinking the blood of their brethren when any crosse or losse betideth them because they observe some formal customary profession and practice of Religion they smooth it over with this comfort that God doth exercise the patience of his servants in this life with some tryals To whom I say take heed be not deceived take not that for an exercise of thy patience which is a punishment of thy sin 1. Thou mistakest God he is not thy friend but is contrary to thee 2. Thou mistakest thy self thou callest thee the servant of God no Mammon is thy God for thou goest against the word of God to gather wealth It is but a false worship that thou givest to God God loves
dangers The God that gave us his light of Truth and hath continued it so many happy years of peace amongst us hath begun he will also make an end by this light no doubt many faithful souls have found the way to the throne of grace whose continuall prayers to God for the happy estate of his Church are able to make this Sun stay his course and not withdraw his light from us their prayers and devotions know the way to heaven so well and plead the cause of the Church so effectually that we have cause to hope that the goodness of God which endureth yet daily will not fail us but that we shall fee it and tast of it in this land of the living Once let us remember under whose shadow vve live a learned gracious King who hath seen into the darkness of Popery and laid it open no Christian Prince so much no Christian more he hath put his hand to the Plough and he cannot forget Lets Wife Let us not make our selves certain afflictions out of uncertain fears and draw upon us the evils of to morrow For sufficient for the day is the evil thereof Queen Elizabeth brought into this Church and Land True Religion and Peace King James hath continued it let us be thankfull to God for it and let us be ever telling what the Lord hath done for our souls Let not our unquiet vvranglings amongst our selves provoke the God of Peace against us neither let our busie eves-dropping the counsels and intendments of State which are above us and belong not to us make us afraid our work is In all things to give thanks For what we have received already for what we do possesse and enjoy and pray continually for that we would have for all men especially for our King that under him we may lead a quiet and and peaceable life in all godliness and honestie 1 Tim. 2.2 and then Rejoyce evermore Rejoyce in the Lord and again I say rejoyce He that came from Teman and Paran to a people that sate in darkness and in the shadow of death and gave us light hath ever since so supplyed us with oile that we may say difficiunt vasa the want is on our part for truly God is good to Israel to all such that have faithfull and true hearts To this end let me stir you up to a remembrance of the times past beginning at the Initium regni November 17 in Anno 1558. for so long hath this Sun of righteousness shined clear upon our Church 2 Doctr. The Church hath a speciall interest in the power and protection of God gathered from hence he had hornes comming out his hands and there was the hiding of his power There is a power that God openly sheweth and that is extended to an universall protection of all the works of Gods hand but there is a power that he hideth and that is his speciall protection of his Church 1 He protecteth them David gives them a good instance in the former mercies of God to this people When they were yet but few and they strangers in the land 1 Châ—on 16.19 And when they went from nation to nation from one Kingdome is another people He suffered no man to do them any wrong but reproved even Kings for their sakes saying Touch not my anointed and do my Prophets no harme And the Psalmist can give no other reason of this speciall protection but on Gods part because he had a favour to them and on their part that they might keep his statutes and observe his lawes And these be motives that establish Gods protection upon his Church in all the ages thereof His mercy and our obedience which lesson if we take out vvell vve shall learne thankfulnesse to him for his favour and holinesse in our lives And this is that godlinesse vvhich hath the promises of this life and that vvhich is to come 2 He hideth the horne of our Salvation 1 From his Church in some measure to keep us from presumption so that vve do often rather believe then feel the loving kindnesse of the Lord and to stirre us up to prayer for the more vve are made sensible of our vvants the more are vve provoked to invocation of the name of the Lord. 2 From the vvorld that hateth his Church that they may fulfill their iniquity and declare their uttermost malice against the Church and when he had suffered PHAROAH and his hoast to follovv his people of Israel into the red Sea and there taketh of their Chariot wheels then they shall see it and say we will fly from the face of Israel Exod. 14.25 for the Lord fighteth for them against the Aegyptians Great is the profit of this point in the case of those spirituall desertions Vse vvhereby God for a time seemeth to forsake his own children Well are they described by Gods ovvn mouth For a small moment have I forsaken thee but with great mercies will I gather thee Isa 54.7 In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Which sheweth that the hiding of Gods protecting power is not totall but partiall for it is in a little anger and it is not finall but temporary for a small moment 1 In outward things In the example in my text God hid his hand in his bosome the horn of his Salvation was almost all out of sight for the space of 70 years during the captivity of the Church So many of Gods dear Servants drink deep of the bitter cup of affliction suffering the contempt and injuries of the world in bonds imprisonments oppressions scourges such as the world is not worthy of yet do they not want a secret feeling of the power of Gods protection quickning their patience and reviving his own work in them in the midst of the years 2 In spirituall graces Sometime God taketh away from his children their feeling of his love and of the joy of the Holy Ghost and that they finde with much grief 1 In the oppression of the heart with sorrow wherein they feel no comfort as David My soar ran and ceased not my soul refused comfort Psal 77.2 3. I did think upon God and was troubled In the ineffectuating the means of salvation for a time For many holy zealous souls desirous to do God good service do complain that they hear the Word do not profit by it they receive the Sacraments and do not tast how sweet it is they pray but they feel not the Spirit helping their infirmities they give thanks and praise to God but they do not feel that inward dancing of the heart and jubilation of the soul and rejoycing in God that should attend his prayse yea rather they perceive in themselves a going backward from God as the Church complaineth O Lord Isa 63.17 why hast thou made us to erre from thy ways and
into the red sea The most that we read of Moses concerning any art in naturall Philosophy is that Moses was brought up in all the wisedome of the Aegyptians and no man thinketh that he got all their wisedome from them how then did not the wisedome of the Aegyptians at time serve the Aegyptians themselves when this was done 6 Another memorable miracle of this passage was that before all Israel had recovered the further shore the same passage was safe to Israel and pernitious and fatall to the Aegyptians which appeared 1 Because God did not let the waters come together to hinder the Aegyptians pursuit but kept them divided till they vvere all within the verge of the sea for this God could have done as it after follovveth 2 That to hinder their journey of pursuit God turned the pillar of Cloud behind Israel between them and the Aegyptians so that Israel led the vvay by a clear light the Aegyptians follovved them in the dark 3 That their chariot vvheels vvere smitten off in the night so that they drove uneasily 4 That the vvaters came together upon their consultation to return and drovvned them all before all the children of Israel had recovered the further shore 7 The last memorable wonder was the casting up of the bodies of the Egyptians upon the further shore which Israel had recovered and whereon they pitched to make good the word of Moses you shall see them no more that is living to terrifie you thus Israel saw what God had done for them and their eyes had it desire against their enemies All these be things worth remembring 3 He addeth another wonderful mercy in cleaving the earth with rivers which hath reference as you have heard to Numb 20.11 In which 1 It is wonderfull that God hearing the murmur of his people for want of water had not punished their sin with present death but did choose rather to give them their hearts desire and to satisfie them with water 2 That he made the rock to yield them water which did not naturally but by vertue of his word 3 That it should have been done so easily as by a word of Moses that it was done so easily as by twice smiting 4 That those waters did follow the hoast to relieve it all the way of their journey till they had other supply as also the Manna did till they came to come in Canaan so these waters ran into no sea 5 That these rivers dryed up after Israel and no shew of any river ever since vvhere these vvaters ran in dry places to shevv vvho ordained that stream and for whom Though God hath had his praise for all the things before yet they desire Canticum novum a new song Here and here it is work for the rector Chori 2 The motive that induced God to do all this for his people 1 Affirm exprest in two things internus motor 1 His desire of the preservation of his Israel For he did ride upon his Horses and Chariots of salvation Pharaoh followed Israel into the red Sea on horses and in chariots these were the horses and chariots of destruction God took off their wheels and they failed in their speed But God went forth with salvation Israel could not but see in all these wonderfull works of God that God was for them 1 In their setting forth to bring them out of the house of bondage even through the sea 2 In the way of their journey to quench their thirst in the dry and unwatered wilderness 3 At their journeys end to open them a passage into the promised land through Jordan Israel is a type of the Catholique Church of God on earth and their passage from Egypt to Canaan is a type of our passage from the wombe to heaven and God is the same his Church is as dear to him as ever it was and he hath taken upon him the care of it He is called by Job The preserver of men especially of his elect Here are onely mentioned three of the most eminent wonders of God there were many more which David repeated Psal 105 106. All these were the effects of the free favour of God to his people Ps 106.21 whereby he got the name of a Saviour And thâ— Psalmist prayeth Remember me Ps 106.4 O Lord with the favour that thou bearest to thy people O visit me with thy saluation This was a singular favour for he saith also Non fecit taliter he did not so to any Nation That I may see the good of thy chosen Verse 5. that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance For this favour of God to his Church is a speciall grace above his universall protection This it is that the Spouse of Christ doth pray for Set me as a seal on thy heart Cant. 8.6 and as a Signet upon thine arm That wish of the Church then was thus and is now an Article of Faith that prayer was then and now is our Creed But much more evidently hath this eternall love of God to his Church in Christ Jesus shewed it self since Christ our Saviour was made manifest in the flesh and much more hath it extended and dilated it self since he was believed on of the Gentiles and preached to the world For when God once had fitted him with a body and therewith had given him a heart like ours and such an arm as we have and such hands it hath been more discerned how we were set as a seal upon that heart how we are worne upon that arm how we are ingraven in the Palms of those hands For that heart was pierced with a spear those hands were nailed to the Crosse and these be the stamps and Characters of his love to us And as the affection of love is noted to be most vehement in a woman as David doth imply when he bewailed Jonathans death Thy love to me was wonderfull passing the love of women 2 Sam. 1.26 so our Saviour to take upon him this affection in the dearest tenderness and most intense measure and degree is said to be made of a woman and she a Virgin And that sin might not corrupt this affection Ga. 4.4 or harden the heart He was conceive by the Holy Ghost The Church doth well to remember this interest that God gave them in this land for there out suck they no small advantage This calls God the God of Israel and it cals Israel Gods peculiar people this doth spread the wings of this Hen over all her Chickens and gathereth them together under the same it makes them roome in the bosome of God 2 Another motive vvas the oaths of the tribes even Gods Word that is the covenant of God made vvith Abraham and his seed for so the Psalmist doth expresse it He hath remembred his Covenant for ever Ps 105.8 the word that he commanded to a thousand generations Which Covenant he made with
2 It serveth for the good of our Brethren Hâ—b 5.19 for it is the end of all strife I wil not enter into the lists with the Anabaptists to confute their weak arguments against the lawfulnesse of an oath you hear it warranted by reason and examples grow thick in the book of God to justifie it 2 Quaere Whether every oath be to be kept To that we answer in a word every lawfull oath is to be kept so is every lawfull promise If a man vow a vow unto the Lord nuâ— 30.3 or swear an Oath to bind his soul with a bond he shall not prophane his word he shall do according to all that proceedeth out of his mouth Every oath and every promise engageth our faith that is our fidelity and so it is a bond upon our souls and though it it be to our hinderance we must not break Remember how the breach of the oath of the Lord made by Joshua and the elders of the people to the Gibeonites smarted in the house of Saul Zedekiah had engaged himself by oath to Nebuchadnezzar an heathen King and brake and rebelled against him indeed it was before the doctrine of Rome was afoot Fides non est servanda cum haereticis no faith to be kept with hereticks But here the Prophet Shall he escape that doth such things Or shall he break the Covenant and be delivered Eze. 17 15 And after saith God As I live surely mine oath that he hath despised Ver. 19. and my Covevenant that he hath broken even it will I recompence upon his own head For he said He despised the Oath by breaking the Covenant when lo Vâ—rse 18. he had given his hand A lawfull promise and oath hath three notes to justifie it Truth Righteousness Judgement Jer. 4.2 1 In truth the heart joyning with the Author 2 In righteousnesse seeking Deo proximo servire serve God and our neighbour 3 In judgement it is deliberation and advice 4 Doctr. God declareth his power sometimes openly to the comfort of his Church and the terrour of the enemies thereof gathered from these words Thy Bow was quite naked for as before there was abscontio roboris the hiding of his strength when God revealed himself to his Church onely upon Mount Sinai so there was now revelatio roboris a revealing of his strength when he had made his Bow quite naked 1 For the setling of his Church in obedience to him Reas 2 so saith the Psalmist after commemoration of the wonder All works of God done for Israel That they might keep his statutes Ps 1â—5 45 and observe his Laws 2 For the glory of his name Reas 2 that he might fill the mouthes of the faithfull with his praise and this effect it wrought with Israel a while for when God had done great things for them Then they sang his praise Ps 106.12 3 For the credit of his Word Reas 3 that they might settle their faith in his promises so it is there said Then they believed his Word 4 To convince the ingratitude of men Reas 4 if they notwithstanding the manifestation of his power to them do start aside and rebell against him so doth the Psalmist taxe them where repeating the manifest and naked bow of God revealed to them it is the burthen of his song Yet they sinned more against God by provoking the most High in the wildernesse he repeateth more of his great works Psa 78 17. and addeth For all this they sinned still and believed not for all his wondrous works he repeateth more and saith Yet they tempted and provoked the most high God and kept not his testimony c. 5 To instruct posterity that should succeed them Reas 5 That the generation to come might know them even the children which should be borne Psa 78 6. who should arise and declare them to their children That they might set their hope in God and not forget the works of God but keep his Commandements This is the way to keep the bow of God still naked that all the ends of the world may see the salvation of our God God layeth his Bow quite naked in the sight of the world that the Egyptians may see that God fighteth for Israel against them and may fly from them that the world may see that all their consultations against the Church shall faile of successe and it will turn to bitternesse in the latter end You may easily discerne how all this is directed to our instruction Vse To awake us to a consideration of the revealed power of God for if God shew it it is that we may see it it was the cause of Israels so many rebellions For whereas God did so great things for them Ps 78.7 That they might not forget his works They forgate his works and his wonders that he hath shewed them and that made them children of disobedience To direct to the right use of this mercy of God which is as you have heard 1 In respect of God to give him due praise that he may have the honour due to his name 2 In respect of our selves to confirme our hope and faith in his word and in the arm of his strength believing that bow and the whole quiver of arrows belonging to it is on our side and we need not fear what man or Devil can do against us 3 In respect of this life that we passe the time of our dwelling here in fear living in the obedience and service of this Almighty Maker and preserver of men by keeping his statutes c. 4 In respect of posterity that we leave them our good example and the light of our knowledge to instruct them in the wonderfull works of God that generation may praise him to generation and declare his power 5 In respect of our enemies that they may see and know whom we have trusted and may know that our help is in the name of the Lord who hath made heaven and earth so that we shall not need to fear their bow nor their arrows upon the string ready to goe off against us there is a Bow on our side and an arme to weild it Verse 10. The mountains saw thee and they trembled the overflowing of the water passed by the deep uttered his voice and lift up his hands on high THese words have reference to the former wonders of Gods works in which the Holy Ghost Poetically and Rhethorically doth give life to things in-animate to expresse their yielding and giving vvay to Gods extraordinary operations some understanding that For such impression did the power of God make in the everlasting mountains as he calleth them before ver 6. and in the perpetuall hils that they gave way to his people as if they had seen God himself and that the feare of God had been upon them to make them tremble The like Poeticall streine we have in the Psalmist What ailed ye mountains that ye skipped like
in their deportation and return 3 Under the title of Hindes feet I contein the mercy of expedition whereby they are delivered from their captivity in Babylon 4 Under the title of walking upon high places the mercy of restitution to their own land and of constitution and establishing of them in their land The just live and are supported by faith apprehending these full mercies 1 Of Salvation The Church of God hath need of salvation and therefore great cause to rejoyce in it 1 In respect of her spirituall enemies for your adversary the Devill goeth about like a roaring lyon seeking to devour saith the Apostle These spirituall enemies do assault the Church 1 Out of their own malignity and envy to man and to this purpose the powers and principalities of darknesse do go always armed both with temptations to corrupt them and with fiery darts of provocations to destroy them for this it is that Satan goeth and cometh to survey the earth and to pry and search where he may fasten any hold where he may gripe so St. Bernard saith Hostes indefessi nos assiduè oppugnant modò apertè modò fraudulentèr he gives this reason Invidet humano generi quia praevidet horum Deum futurum 2 By way of commission for God doth employ Devils in the Church amongst his holy ones both for probation of their faith for exercise of their patience for preservation of them in humility for punishment of their sin for sweetning to them the hopes and quickening their desires of a better life and for the polishing and burnishing of their example that others that be lookers on may know before hand that this life to a just man is militia a warfare and they that will joyn with the Church must know before they put their hand to the plough what hazards they must run lest they look back and make their sin more then it was by apostasie departing away from the living God It is cleer in Jobs example that Satan had commission from God himself to try the faith and love and patience and humility of Job and to make him an example And as clear it is which the Psalmist saith of Isratl when they started aside from God Psal 78.21 that a fire was kindled in Jacob and anger came up against Israel and in these executions God doth uphold the ministery and service of evill angels as he did against his enemies the Egyptians of whom it is so said He cast upon them the fiercenesse of his wrath Verse 49. anger and indignation and trouble by sending evill angels amongst them St. Paul confesseth that least he should be too much exalted with that Metaphysicall rapture above measure 2 Cor. 12.7 There was given me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure Thus in respect of spirituall enemies without us we have need of a salvation the rather because our own corruptions within us are false to us and ready to joyn with Satan against us 2 In respect of humane opposition for the regiment and Kingdom of Christ is thus assigned to him Be thou ruler in the midst of thine enemies David doth well expresse this For they have consulted together with one consent Psal 83.5 they are confederate against thee The tabernacles of Edom and the Ishmaelites of Moab and the Hagarenes Gebal and Ammon and Amalek the Philistines with the inhabitants of Tyre Ashur also is joyned with them they have hâ—lpen the children of Lot Here is no mention of this sweeping broom of Babylon that comes in the Reer of this march and carrieth them clean away Christendom hath for many years suffered from the Turke whose invasions encroach upon the bounds thereof and gain ground of it daily And even within our selves the Pope and all the friends of his Hierarchie do hate and persecute so much of the true Protestant Church as they either can or dare attempt and the earth hath nothing to shew more bloudy and cruell then the Spanish Inquisition nothing more cunning and dangerously plotting then the society of Jesuits so that in respect of humane opposition there is great need of a salvation 3 In respect of the punishments deserved for sin for what Nation hath so kept in their sins to themselves that wee have not found means to impart them even into the Church Solomon could not take a wife out of Egypt but his wisdom proved too weak a fence against the temptation to Idolatry Nehemiah presseth this example Did not Solomon King of Israel sin by these things yet among many Nations was there not a King like him who was beloved of his God and God made him King over all Israel nevertheless even him did out-landish women cause to sin The children of Israel could not eat of the fat and fruits of the land of Goshen to relieve their famine but they were mingled with the Egyptians and learned their works and worshipped their gods Therefore in regard of their many and great sins they needed salvation These sins endangered their heavenly hopes for the wages thereof is death This Doctrine may turn to great profit to us 1 If wee apply our selves to the means Vsâ— by which wee may apprehend this salvation For this generall apprehension of Gods mercy in Christ which the most part of common professors trust to will never justifie any man in the sight of God except 1 He be by the law of God brought to a sight and sense to a confession and acknowledgment of all his sins 2 To a true sorrow and mortification of the flesh for them 3 To a serious deprecation of the wrath of God due to them in the justice of God 4 To amendment of life ruled and governed by the holy Word of God rightly understood 5 To a faithfull application of the sufficient merits of Jesus Christ to our selves which faith doth so root and ground us in Christ that wee become one with him so that wee may lay the burthen of our sins upon him and put the robe of his holy righteousness upon us For so doing we may rejoyce in our salvation as his free gift to us and as our full acquitall and discharge from all our sins before God So that the ignorant person that liveth in darkness not knowing the mystery of his salvation And the blinded Papist who trusteth either to the power of his own free will or to the merit of his own works or righteousnesse or to the mediation of Saints and Angels or the mother of our Lord to propitiate on his behalf or that trusteth to the Popes indulgence and pardon of all his sins Or that believeth to have salvation by the dispensation of the Church treasure the supererogate works of over-doers that have done more then the Law of God hath required of them Also the unconscionably prophane that go on in their sins without check of the inward man their hearts never smiting them for that