this life and her perfection in the world to come yet â—s it not idle but working nor naked â—ut clothed with good workes the fruites of faith so soone as it is begotten to this iustifying faith is alwayes ioyned the sanctifying spirite which worketh by loue and is continually occupied in purifying the hart â—or Christ Iesus and in applying of Iesus Christ vnto the hart of the owner And thus â—aue you heard both by what meanes the Lord doth conuay the assuraunce of his loâ—ing fauour vnto his children in affliction â— also how we are to vse the same meanes Let vs then diligently and carefully vsâ— these meanes and then shall we be effectually assured of Gods loue and fauour in Christ Iesus and being once assured oâ— that we may baldly cast downe the gantâ— let bid defiance to hell and all the deuilâ— in hell and make that chalenge which thâ— Apostle Paule doth make in the behalfe oâ— all Gods children Who shall separate vâ— from the loue of Christ shall tribulation or anguish or persecution or famine oâ— nakednesse or perill or sword As it iâ— written for thy sake are we killed all thâ— day long we are compted as sheepe for thâ— slaughter Neuerthelesse in all these thingâ— we are more then conquerours through hiâ— that loued vs. For I am perswaded that neiâ—ther death nor life nor Angels nor priâ—â—cipalities nor powers nor things presenâ— nor things to come nor height nor depth nor any other creature shalbe able to sepaâ—rate vs from the loue of God which is â—â— Christ Iesus our Lord. To this Iesus Chriâ—â— which hath so dearely purchased this fauoâ—â— for vs to the Father of our Lord Iesâ—â— Christ which hath so fréely bestowed suâ—â— fauour vpon vs and to this holy spiriâ—â— which doth so comfortably assure vs of this fauour thrée persons and one eternall God be all prayse glory for euer Amen THE THIRD SERMON Nouember 28. 2. Sabboth And as for me thou vpholdest me in mine integritie and doest set me before thy face for euer THe Prophet Dauid by two sortes of arguments assureth himselfe that Gods fauour belongeth vnto him the first is drawen from his outward estate in respect of the world which was very good in as much as his enemies did not triumph ouer him The second ariseth from a view of his owne inward estate in respect of God which was much better for that the Lord vpheld him in his vprightnesse and had a continuall care both of his soule and body The first argumeÌ„t of Gods fauor is strong but being ioyned to the second it is sure The first is great but because it is a generall thing and may be giuen to the vngodly to ouercome his enemies I meane the enemies of his body therefore Dauid resteth not in that but searcheth within himselfe to sée if he can finde any inward tokens of Gods fauour and searching he findeth two within himselfe the first was Gods hand vpholding him from falling away from his God the second was Gods eye alwayes vpon him for his safetie And hauing found these at home in himselfe he triumpheth and blessed God the giuer So that now the king sheweth what inward token he had receiued of Gods fauour for God doth more for his children then for the wicked he speakes comfortable things to the soules of his people Ioseph loued all his brethreÌ„ but Beniamin he loued with a more speciall loue and therefore he gaue messeâ— of meate to them all but Beniamins messâ— was fiue times so much as the rest so Goâ— giueth liberally to all his creatures as a good and a louing God in so much that the earth is full of his mercies but his loue to his elect children by Christ is a thousand times more then to the rest for them he vpholdeth in their integritie and doth set them before his face for euer Gods loue is more to men then to beasts of men his fauour is more to his Church then to all the world besides for he loueth the gates of Zion more then all the dwellings of Iacob he hath chosen that for his resting place he hath a delight in that there brake he y e bow he knapped the speare in péeces he burnt y e chariots with fire yea he wounded euen kings in the day of his wrath for Zions sake that is for y e loue that he bare towardes his chosen people Againe in this visible Church he fauoreth his elect more then the rest and his louing fauour to themward is greater then to all the world besides For Gods Church is like a noble maÌ„s house wherein are vessels of gold and vessels of earth and his vessels of gold are set vp safely kept more daintily vnder locke key theÌ„ the other Sing vnto the Lord saith Dauid sing vpon the harpe vnto our God which couereth the heauen with cloudes and prepareth raine for the earth and maketh the grasse to grow vpon the mouÌ„taines Which giueth to beasts their foode and to the young raueÌ„s that cry Thus much he doth for all his creatures but as for his seruaunts which feare him atteÌ„d vpon his mercies he delighteth in them and takes great pleasure in theÌ„ such pleasure he takes not in the strength of a horse nor in the legs or stature of a man From all the creatures in generall he descendeth to the Church in particular and saith Prayse the Lord O Ierusalem prayse thy God O Zion For he hath made the barres of thy gates strong and hath blessed thy children within thee He setteth peace in thy borders and satisfieth thee with the flower of wheat But hath he done no more for his Church then so Yes that he hath He sheweth his word vnto Iacob his statutes and his Iudgements vnto Israell He hath not delt so with euery nation neither haue they knowledge of his iudgements In the first of the Canticles the Church desireth to be kissed with y e kisses of Christes mouth that is to haue more testimonies and tokens of his loue then one or of one kind for by outward things saith the wiseman a man can not know loue and hatred because all things come a like to all Therefore saith the Church vnto her spouse kisse me with the kisses of thy mouth for thy loue is sweeter theÌ„ wine that is let me haue a continuance of thy fauour towardes me and many sure tokens thereof for no pleasure or profit is comparable to thy loue The kisses of Christ are his blessings bestowed vpon his Church his blessings are either teÌ„porall or eternall corporall or spirituall His spirituall blessings are of two sortes either outward or inward His outward yet spirituall blessings whereby he witnesseth his loue to his Church they are the preaching of the word and the administration of the Sacraments these be great benefites and swéete kisses of the Lord our God but
the Disciples when they saw Christ a litle transfigured he hides his face for a while sets the wicked vpon them and giueth SathaÌ„ leaue to sift them yet not so but that he hath stil an eye vnto them will sée theÌ„ take no hurt What a comfort is this to the godly to thinke that when heauen and earth go together yet their God hath them in an euerlasting remembraunce but for this they were of all men most miserable for but few in the world do care for them But our vntamed nature will not so be aunswered And our impatient humours will not so be satisfied for we feare that if we should striue to lead a godly life to put vp wrongs and to walke in innoceÌ„cie and faithfulnesse no body will care for vs or regard vs we shal lye open to the iniuries of all the world euery bodies plough will go ouer vs make long furrowes vpon our backes This indéede is the voyce of worldly reasonâ— but faith in Gods promises is of another minde that saith I beleeue in God the father almightie that is I am perswaded that God which is my father in Christ is willing to saue me and being almightie is able to saue me and according to his gracious promise will sée mâ— take no wrong When my father and mother forsooke me saith Dauid the Lord tooke me vp I am poore in miserie saith he but y e Lord careth for me But thou wilt say this is particularly spoken of Dauid what is that to me yes saith the Prophet it is for thee too for who so dwelleth in the secret of the most high shall abide in the shadow of the almightie I will say vnto the Lord O my hope and my fortresse he is my God in him will I trust surely he will deliuer me froÌ„ the snare of the fowler and froÌ„ the noysome pestilence c. As this comfort is great and large yet it perteineth to none but to the godly for this loue token is giuen to none but to such as stand in the integritie and vprightnesse of their hart Yet God is good to Israell saith the Psalmist but marke what followeth euen to those that are pure in hart to teach vs that if we would be such as God wilbe gâ—â—d vnto we must first be such as God doth delight in for not the Cananites nor the EgyptiaÌ„s nor the Moabites nor the Hittiteâ— nor the Amorites but y e Israelites were represented by the precious stones vpon the hart of the high Priest So not the Idolatrous nor superstitious nor couetous nor y e malicious nor proude nor prophane nor beastly conteÌ„ners of God but the true worshippers of God the méeke the faithfull the lowly the godly shalbe had in remeÌ„braunce before the Lord. Whosoeuer can truly say with Dauid Thou vpholdest me in mine integritie may vndoubtedly follow chearefully sing with Dauid and thou doest set me before thy face But how long will the Lord set his children before his face for euer saith the Prophet y â— is he will neuer be wearie of doing good vnto theÌ„ but from time to time he will stand by them no power shall withstaÌ„d him no pollicie shall preuent him no eloquence shall turne him no wisedome shall circumuent him no bribes shall peruert him for he hath sworne once by his holinesse that he will neuer faile his seruant Dauid nor alter the decrée that is gone out of his mouth His knowledge decreaseth not his strength abateth not his arme is not shortned His giftes are without repentaunce He is not like Isaac that hath but one blessing but the more he giueth the more he hath to giue his storehouse is euer emptied euer full The pooles of his mercy are not like the poole about IerusaleÌ„ which might be dried vp with tramplings of an armie of horsemen and horses but they are such as all the sinnes of a thousand worldes can neuer drie vp much lesse the sinnes of his chosen Therefore it is said in the Psalme with the Lord is mercie and with him is plenteous redemption and he shall redeeme Israell from all his sinnes if they were moe then they are for his redeÌ„ption is not scant redemption no more then néedes must like a garment that is but fit for one mans backe onely but it is plenteous and abounding euen for euer and for euer like the fiue loaues two fishes which fed fiue thousand to the ful and yet were not spent by twelue baskets full which remained that was more theÌ„ was set downe His loue to his Church was before all worldes In this life he loueth and for euer he loueth vs therefore his loue is called euerlasting loue He doth set his people before his face for euer that is in prosperitie in aduersitie in sicknesse in health in peace and in warre and at all times in bed and at boord in the house and in the field abroad and at home at sea and at laÌ„d in temple and in tent in all places therefore is he called y e God of y e hills and the God of the vallies what shall I say more He is for euer the same and chauÌ„geth not He hath not two willes as the Papistes do teach a former will and an afterwill a doctrine most damnable and vncomfortable but he is God and neuer chaungeth and the righteous shall therefore be had in an euerlasting remembraunce he doth not say the rich or the pleasaunt conceipted or the mightie or the wittie or the beautifull c. But the righteous shalbe had in remeÌ„brauÌ„ce As if he should say the wicked shall be euerlastingly forgotten be they neuer so wise neuer so wealthie neuer so mightie neuer so craftie or neuer so well liked of amongst men because they are not righteous Then you sée that no infirmitie no sicknesse no weaknesse no simplenesse no base parentage no low estate no miserie nor affliction no deuill of hell can make the Lord either to forget or to forsake those which haue had once the assuraunce of his loue for whom he loueth he loueth for euer Therefore if iniquitie come or if securitie stealâ— vpon vs let this doctrine be a staffe to stay vs vp in our integritie if sicknesse come or pouertie come or crosses come or affliction come nay if all the deuils in hell come let this doctrine vphold our faith in his promises which is faithfull for euer and cannot denie himselfe let it be a brasen wall to thy conscience against despaire let it be a preseruatiue against the infection of sinners let it be a cordiall for our fainting spirites let it swéeten all our sorrowes and swallow vp all our cares And while we liue let vs comfort one another with these wordes It is the Lord that vpholdeth vs in our integritie and doth set vs before his face for euer for the wordes are comfortable and
Parishe Clarkes which without any manner of calling thereunto from God doe intrude them selues into the Ministers office onely for a litle filthie lucre sake and most confusedly and disorderly tumble ouer the holy things of God as the Lordes prayer with diuers things which I blush to name vnder pretence forsooth of helping the Minister to say seruice a thing which I neuer saw but in this place How acceptable the prayers and seruice of such men are or rather how detestable it is vnto God I would they had grace to consider What will hypocrites and conteÌ„ners of the word preached say to this because they cannot chuse they come to common prayer which indéede is too much negelcted but as for other excercises of preaching and Catechising of all the most néedefull most proâ—â—table they dedicate those times to bowles or cardes or tables or tipling or wanton walking I know not what and then the exercises being done they repaire to the ordinary seruice where they make a fained confession and prayers and prayses for custome sake but He that turneth his eare froÌ„ hearing the law saith the holy Ghost euen his prayer shalbe abhominable If his prayer be abhominable what is his presumptuous prating and proude blaspheming Againe let pirates and rouers at sea with vsurers oppressours by land with swearers drunkardes filthie liuers Sabboth prophaners and such like lay this to their hart and God in mercy looke vpon them for their seruice done to God is as acceptable to his Maiestie as the harlots vowes and offrings of which we read in the 7. of the Prouerbes when she went about to entice vnto follie or as if they cut of a dogges head for the Lord. Againe if there be any husbands and wiues or any neighbours liuing in discord and suffering their harts to boyle in hatred one against another how can they thinke that the Lord wilbe delighted with their wrathfull prayers and prayses when they doe offer them what should I say more I would wish and I do earnestly desire that euery one would lay it to his hart to consider w t him selfe first what a sinne it is not to pray and praise God at all next how the sinne is encreased if they be not prepared and sanctified before they do blesse God as Dauid was for the sacrifices of the wicked are like the salutations of the Iewes when they bowed the knée vnto Christ and spit in his face together THE SEVENTH Sermon December 26. Blessed be the Lord God of Israell c. THe last Sabboth day we heard that Dauid hauing receiued assuraunces of Gods fauour towardes him returned prayse and thankes vnto the Lord for it how he was prepared thereunto we also heard then declared at large we will now consider and sée in what manner and forme he praysed God First let vs consider why he saith not simply Blessed be the Lord but blessed be the Lord God of Israel In these wordes be two points to be obserued First the cause why God loued him Secondly the largenesse and the greatnesse of Gods loue But first of the cause why God loued him and why he did so assure him of his loue fauor And that was not I warrant you any worthinesse that y e Lord found in Dauid nor for his frieÌ„ds sake nor for his couÌ„trey sake nor for his vertues sake but onely for his couenauÌ„t sake which the Lord made with his Church wherof Dauid was a member therefore must néedes haue his part amongest y e rest because God had so promised Blessed be the Lord God of Israell As if he should say I giue the Lord prayse thankes which hath choseÌ„ Israel to be his people which were not his peeple and hath bouÌ„d him self by promise to be y e God of Israel to watch ouer his people to assure theÌ„ of his fauor which deserued â—â—thing but his wrath displeasure for by this meanes I am now assured of his loue and fauor towards me which I should neuer haue had if the Lord had not chosen me to be one of theÌ„ vpoÌ„ whoÌ„ he meant to bestow his loue according to his gracious promise which he made to my fathers AbrahaÌ„ Isaac Iacob which was afterwardes called Israell and according to his promise which he made not onely to them but also to all their séede that is to all the faithful so hath he delt with his seruaunts blessed praysed be his name for it Now we sée the fountaine from whence springeth all the good that we haue blessed is Israell because the Lord is their God and blessed is England because the Lord is our God By this we may sée what an excellent thing it is to be of the Church of God for theÌ„ the Lord Iehouah the Lord almightie is our God and we are his people and if he be on our side who can be against vs or if any be against vs who caÌ„ preuaile against vs then are we in safetie from our enemies then are we vpholden in our integritie and prouided for according to our wants So that the Lord doth not saue vs nor helpe vs because we deserue it but because he hath so promised in Christ Iesus neither doth he chuse vs because he saw some goodnesse in vs but therfore is his goodnes grace bestowed vpoÌ„ vs because he hath first elected and chosen vs to be his people But now sée what a thing it is to be of the Church of God that is of the companie of Gods people and within the coÌ„passe of Gods couenaunt The Lord loueth the the gates of Sion that is the gates of his Church more then all the habitations of Iacob to shew how he loueth his Church for if he beareth such affection to the gates what affection doth he beare to the Citie If he loueth the most inferiour euen the porters of his Church that are set to kéepe the gates what doth he for the chief Citizens the common wealth of Israell no maruell though Dauid desired to be a doore kéeper in y e house of God for to be such a one yea to be the meanest in Gods Church is to be the beloued of the Lord at the least that wheÌ„ it is at the least is greater then all y e pleasures treasures of the earth yea it is better then wine saith the spouse of Christ in the Canticles that is better then all pleasures profites in the whole world But what doth he for his Church sée what he doth God is knoweÌ„ in Iudah saith y e Psalmist his name is great in Israel as if he should say god hath made his will and his counsels knowen to his Church the heatheÌ„ haue not the knowledge of his wayes The godly are of his couÌ„sell as Abraham was and is this a small matter But see yet more In ShaleÌ„ is his tabernacle his dwelling is in Zion as if he should say the dwellings of
y e Lord they are in peace for Shalem is peace There brake he the arrowes and the bow the shield and the sword the battaile The stoute harted are spoiled they haue slept their sleepe and all the men of strength haue not founde their handes At thy rebuke ô God of Iacob both the chariot and the horse are cast a sleepe therefore because thou art the God of Iacob for he is so tender ouer his Church that he will not abide any to annoy or molest his Church except it be for y e greater good of his Church the further greater confusion of their enemies Whō shall we now praise for our deliuerance we recken our ships giue them high prayses we vse to say in the forgetfulnes of Gods goodnes we may thanke such a ship such a thing and such a meanes so forth but we should say Blessed be the Lord God of Israell for it is he that wilbe and must be knowen in his Church Whom haue we to stād by vs if euer our enemies come againe but the Lord God of Israell Let vs say thē as the Psalmist saith God is our hope and strength and helpe in troubles ready to be found Therfore will we not feare though the earth be moued Some will say we haue ships at sea the hope the reuenge the dread nought and so forth nay God is our hope God is our reuenge God is dread naught indéede Though the waues of the sea be troubled and rage and the moūtaines shake at the surges thereof Yet there is a riuer whose streames shall make glad the Citie of God euen the sanctuarie of the Tabernacles of the most high God is in the midst of it therfore it cannot be moued The Lord of hostes is with vs the God of Iacob is our refuge Now marke what followeth Come and behold the workes of the Lord what desolatiōs he hath made vpō the earth He maketh warre to cease he breaketh the bow and cuts the speare and burneth the chariots in the fire Now heare what y e Lord himselfe saith Be still saith he know that I am God I wilbe exalted among the heathen and I wilbe exalted in the earth In the next verse they doe exalt him saying Th◠Lord of hostes is with vs the God of Iacob i◠our refuge Noting nothing to be the caus◠of all these workes but onely his couenant which he made with his Church In the first of S. Luke this is plaine He hath vpholdē Israel his seruant being mindeful of his mercy As he hath promised to our fathers Abrahā and his seede for euer The virgine Marie is of the same minde He hath sent vs deliueraunce saith she from our enemies and from the handes of all that hate vs but the cause thereof was his mercy which he shewed to our fathers in remembring his holy couenaunt and the othe which he sware to our father Abraham not mentioning any thing in her selfe Therefore whensoeuer we stād in néede of the Lordes helpe as we do continually let vs be sure that we are the Israell of God and then claime his promise and let vs not then doubt for he is faithfull and cannot denie him selfe And so much for the cause y t moued God to be so good vnto Dauid The second thing that I obserue in these wordes is the large extēt of Gods loue For therfore doth the Prophet call him the Lord God of Israell to shew y t God is not a God of one onely but of all y e faithfull to the end of the world He was not onely Dauids God but he is our God also or els perhaps some might say Oh Dauid was an excellent man and a man after Gods owne hart and God did assist him wonderfully But God is the same God to vs that he was to Dauid and will assist vs as mightely as he did Dauid if we call vpon him as Dauid did Yea to euery one of vs he is the same for God is no accepter of persons not the Iewes more then the Gentils the wall of separation being pulled downe But in euery nation he that feareth him and worketh righteousnesse is accepted with him Whosoeuer is a right Israelite is such a one as feareth God and whosoeuer feareth God is a right Israelite therefore when Iesus saw Nathaniell he said Behold indeede an Israelite in whom is no guile therfore he that feareth God and is without guile is an Israelite indéed that is one of Gods children indéede what a comfort is this to all the faithfull though they be neuer so poore and base in the sight of men yet God is their God they being his people and they may chalēge his promise aswell as any other and God will surely heare them and they shall say Blessed be the Lord God of Israell Now are we to cōsider of the next words why he saith world without end He doth not praise God so long as the benefit of deliuerance lasteth and no longer but so long as his mercy endureth and that is for euer for it hath pleased the Lord to chuse vnto him selfe a Church and a kingdome out of Angels and men which neuer shall haue end and those shall praise him continually as well for his iudgements as for his mercies And this is it that S. Iohn set downe by the spirit of prophecie when he saith I heard a great voyce of a great multitude in heauen saying Halleluiah saluation and honor and glorie and power be to the Lord our God for true righteous are his iudgements We vse to say if a mortall man doth shew vs any curtesie or bestow any benefit vpon vs Oh giue him great thankes but how great thanks and what presents shall we offer to God who gaue it him first and gaue him a heart to giue giueth for euer If a Prince should send vs any thing were it neuer so litle for a remembrance we will thanke him according to the worthinesse of his person not according to the value of the thing which was sent But God is the Prince of al Princes and he giueth more then trifles for in him we liue and moue and haue our being and he hath giuen vs his Sonne who hath purchased a kingdome for vs which shal neuer haue end And if it were but our bare being here he were to be praised for euer how much more for such and so many benefits as can neither be numbred nor valued Yea for his infinite wisedome which he hath caused to shine in all his works of creation if we consider but the excellent wisedome of God in a poore litle flie he is to receiue infinite praises for the same How much more for his infinite goodnesse power mercie iustice and prouidence ouer all his creatures and his vnspeakeable loue towards his children in his couenant of grace If a sily man shall frame
bring forth fruit in due season theÌ„ shall not our leaueâ— wither and that which we take in hand shall prosper vnto the full fruition and happy enioying of that his loue wherof he hath now giuen vs an assurance in his Sonne Iesus Christ. Read well and reape much poâ—â—esse your soules with patience and assist me with your prayers Your seruant for the Lord Iesus W. B. THE FIRST SERMON OF THE ASSVRAVNCE OF GODS LOVE Nouember 19. Psal. 41.11.12.13 By this I know that thou fauourest me because my enemy doth not triumph against me 12. And as for me thou vpholdest me in mine integritie and doest set me before thy face for euer 31. Blessed be the Lord God of Israel without end So be it euen so be it COncerning the author of this Psalme it was the Prophet Dauid who was both moued thereunto and guided therein by the holy Ghost and therfore we néed not doubt to receiue the doctrine thereof because he which is the spirite of truth neuer led any but to the truth The time when he made it was as it séemeth in y e 9. verse wheÌ„ Absalom aspiring to the kingdome like a monster in nature sought by the wicked counsell of that faithlesse counseller fained friend Achitophel to pull from his owne father the crowne vpon his head to lay his honour in the dust and his life in the graue No small teÌ„ptation either to blaspheme or to dispaire yet he did neither of both because God kept him from both but then eueÌ„ in that hard time of winter as we may call it bethought with him selfe how he might make his affliction an occasion of further profit to himselfe and the whole Church of God whereby it appeareth that no affliction is able to quaile the spirite of God in the godly but as oyle maketh the fire to flame out which before did but onely burne so with the godly when the outward man doth perish the inward man is renued and their afflictions doe make the spirite to flame out of theÌ„ to the good of others which before did but burne within them to their owne comfort Now for the matter of the Psalme In generall he sheweth 1. How great his afflictioÌ„ was 2. How greatly he profited by it But more particularly he recordeth 1. The blessed estate of such as did wisely consider of his distressed estate verses 1.2.3 2. He sheweth y e cause of his affliction to be his sinne ver 4.3 He setteth downe the greatnesse of his affliction and the daunger that he stoode iâ— for his enemies looked euery day for his death and destruction And of those his enemies he nameth thrée sortes The. 1. sort were flatterers of whom he complaineth and saith that they would come to sée him but they would speake lyes horde vp wickednesse in their hart as in a vessell and when they could get fit oportunitie they would emptie it vpon him vers 6. The 2. sorte were malitious whisperers which did nothing but priuily contriue his ouerthrow of whom he complaineth in the 7. 8. verses thus All that hate me whisper together against me euen against me do they imagine my hurt A mischief is light vpon him and he that is downe shall no more arise The 3. sort were a more trecherous brood who while they pretended kindnesse intended his subuersion like Iudas who couered his treason with a kisse Of these traiteroâ—s companions he complaineth in the 9. verse after this manner Yea my familiar frend whom I trusted which did eate of my bread hath lifted vp the heele against me And therefore being thus beset with open enemies on one side with flattering clawbackes on the other side with whisperers behinde traitors before his daunger must needes be great and his case in mans sight very desperate 4. He sheweth what meanes he vsed to preuent them all and that was prayer to God as appeareth in the 10. verse Therefore O lord raise me vp so shall I reward them But least Sathan might perswade him to doubt of Gods fauour towardes him in his affliction as he would haue done with Iob in his temptation and so make him either cold in prayer or distrufull in prayer that so he might also haue lost the fruite of his prayer therefore in the 5. place he proueth by two arguments y t all this notwithstanding God doth still fauour him The 1. is draweÌ„ froÌ„ his enemies person in the 11. verse The 2. is taken from the consideration of his owne person in the 12. verse Last of all because God had geuen him such tokens of his loue therfore he concludeth his Psalme with thankesgeuing vnto God in this sort Blessed be the Lord God of Israell world without end c. This Psalme was left vnto the Church of God doth teach vs. 1. To take héede how we do rashly coÌ„demne those that be in trouble and affliction and are beset with diuers sorts of enemies but wisely to consider and charitably to iudge of their cause if we looke for the Lordes helpe when we are in trouble our selues and not to measure Gods fauour by outward prosperitie nor his anger by outward aduersitie as blind worldlings commonly vse to do 2. That the vse of affliction is to worke in vs repentaunce for our sinnes to make vs flye to Gods mercy for succour as Dauid did 3. That Gods childreÌ„ while they liue shall liue in dauÌ„ger of open enemies of malitious whisperers and false brethren though they be as godly as Dauid was 4. That if we theÌ„ go to God by prayer we shall preuent all our enemies if they were as many as Dauids were 5. That in our prayers we must be assured of Gods loue in Christ to vs ward least otherwise we loose the fruite of our prayer 6. That when God hath heard vs we must with hartie consent prayse vnto him for it as Dauid did So much of y e Psal. in generall now to the text By this I know c. In this text we sée two things 1. How Dauid assureth himselfe of Gods loue towardes him 2. How thankefull he is to God for assuring him of his loue The .1 he doth by two arguments One takeÌ„ froÌ„ his enemies they were preueÌ„ted of their expectation therefore thou louest me The other is taken from his owne estate which was no whit hurt or impaired but bettered by them In his thankesgiuing we may note two things 1. To whom he giueth thankes namely to the Lord God of Israell 2. In what manner he geueth thankes with doubling of his speach in tokeÌ„ of his harty vnfained coÌ„sent to that which he spake as one afrayed that it was not wel inough when it was at the best he saith So be it euen so be it So much for y e methode now to the matter By this I know that thou fauorest me c. First here the Prophet speaketh of his knowledge and telleth vs that though he knew
his wordes Wherefore doe the wicked liue and waxe old and grow in wealth to shew that a man may be a wicked man though he be a wealthy man and that honestie goeth not by riches he goeth on saith Their seede is established in their sight with theÌ„ and their generation before their eyes Their houses are peaceable without feare the rod of God is not vpon them Their bullocke gendreth and faileth not their cow calueth and casteth not her calfe They send forth their children like sheepe and their sonnes dauÌ„ce They take the tabret harpe and reioyce in the sounde of the Organes They speÌ„d their dayes in welth sodenly they dye or go down to the graue That is they lye not loÌ„g sicke Now sée theiâ— Religion They say vnto God depart from vs for we desire not the knowledge of thy wayes Who is the almightie that we should serue him and what profit should we haue iâ— we should pray vnto him Now sée their endâ— They shalbe as stubble before the wind and as chaffe that the storme carrieth away God will lay vp the sorrow of the father for hiâ— children when he rewardeth him he shall know it his eyes shall see his destruction and he shall drinke of the wrath of the almighty Aske the Prophet Dauid and he will iustifie as much for thus he speaketh of the wicked They are not in troubles as other men neither are they plagued with other men Their eyes stand out for fatnesse they haue more then hart can wish They set their mouth against heauen and their toung walketh thorough the earth Now sée their blasphemy against God And they say how doth God know it or is there knowledge in the most high Lo these are the wicked yet prosper they alwayes and increase in riches Now sée their end Surely thou O Lord hast set them in slippery places and cast them downe into desolation How sodenly are they destroyed perished and horribly consumed If this be not sufficient he can proue it by an example of the Israelites of whom he maketh this report They lusted with concupiscence in the wildernesse meaning wheÌ„ they desired the flesh pots of Egypt againe And saith he The Lord gaue them their desire for he sent them quayles but he sent leannesse into their soules for he cursed it it did them no good but they dyed with the meate in their mouthes what became of the rest that had their desire they rebelled against Moses Aaron whereupon y e earth swallowed vp some and fire from heauen deuoured other some If you aske the Prophet Esay he will auouch this to be true for speaking in the person of God to the stubburne Iewes he saith thus Wherefore should you be smitten any more for you fall away more and more the whole head is sicke and the whole hart is heauie Meaning that he would correct them no more séeing they were neuer the better for correction but to let them do as they listed that his indgemeÌ„â— might be excéeding great and iust vpon theÌ„ For the followeth in the 7. verse Your land is wast your Cities are burnt with fire strauÌ„â—gers deuour your land in your presence anâ— it is desolate like the ouerthrow of strauÌ„gers And the daughter of Zion shall remaine likâ— a cottage in a vineyard like a lodge in a garâ—den of cucumbers and like a besieged Citie And all this came vpon them wheÌ„ the Lorâ— left them to themselues to do what they liâ—sted All which places doe shew and prouâ— how mad foolish they are which measurâ— Gods loue and fauour towardes them bâ— outward prosperitie and his anger by ouâ—â—ward aduersitie On the contrary his children he puts thâ— alwayes in minde of their duetie by whipping them with his fatherly rod they do not so soone step awrie but by and by he fetcheth them home againe What is Diues the better for all his wealth being now in hell torments Lazarus a poore man yet a godly man was kept vnder in this life but now is exalâ—ed And God indéede doth many times kéepe â—is children vnder and geueth them but sroÌ„â—and to mouth and yet loueth them neuerâ—helesse As a father kéepeth his sonne heire â—hort without any money in his purse or any thing els at his owne will till the time come that he shall inherite in great wisedome he doth it for if his sonne should haue â—he inheritaunce presently he would wast â—t spend it vaynely so God dealeth with his children and for no other cause both in singular wisedome and loue that they may say afterward By this I know that thou â—ouest me c. So that this is not the thing that can assure vs of Gods fauour to haue no enemies and no troubles for if we be Gods children we must looke for both Therefore is the Church called militaÌ„t alwayes in battaile alwayes beset with enemies Therefore is y e Gospell called y e word of the Crosse. Therefore S. Paule describing the way to heauen saith we must passe through many tribulalations Therefore Esaw and Iacob shall no sooner haue life but they shall striue together in their mothers belly Therfore Abraham shall no sooner receiue the promise but he must looke to be banished and therefore Abell shalbe enuied of his owne brother so soone as the Lord regardes his sacrifice Thâ— righteous man is like Lot amoÌ„gest the Soâ—domits and like Sampson amongst the Phiâ—listins This is the state of the Church calleâ— militant it is like a ship tossed with the waâ—ues driuen with the winds beset with Piâ—rates on the one side with rockes sandeâ— on the other side alwayes vpon the sea anâ— when it is safest there is but a bord between life and death Their peace is persecution their rest is labour their riches is pouertieâ— their glory is reproch their libertie is imâ—prisonment And yet by this they know that God doth fauour them because he doth so tâ—â—â—per these cuppes vnto them with his graceâ— holy spirite that in persecution they finâ— peace in labour they finde rest in pouertâ— they finde contentement therefore great riches in reproches they finde glory in imprisonment they finde libertie and in death they finde life It is no new thing you sée for good men to haue enemies nay the better men the more enemies as Peter the more faithfull to Christ the more sifted by Sathan but as Christ then prayed for Peter that his faith might not fayle so he prayeth still for the faithfull that their faith may not fayle so that still they may say with Dauid By this I know that thou louest me because my enemies do not triumph against me But what did not Dauids enemies triuÌ„ph against him when they said A mischief is â—ight vpon him and he that lyeth shall rise no more As appeareth in the 8.
because these are cōmon to the hypocrite which is close and craftie in hart aswell as to the faithfull whose hart is vpright before the Lord we are not to rest in these outward things but to search and neuer leaue searching vntill we finde out the inward kisses of Christ Iesus which are most sure testimonies of his loue indéed And those are faith in Christ Iesus repentaunce vnfained for sinne patience in affliction ioy in the holy Ghost and all the other fruites of the sanctifying spirite whereof we may read more in Gal. 5. Euery one cannot shew these but onely he which hath the spirite of sanctification Saul had the spirite that is some gifts of the spirite and yet was reiected but Dauid had the sanctifying spirite and therefore was not reiected of the Lord neither did he reiect y e Lord but by this was sure of Gods fauour to his soule If Dauid had bene a king a conquerer a man of wisedome of pollicie of learning and of riches and in all these vncomparable and had lost his integritie he had lost his marke of Gods loue and might haue followed Saul well inough So if we were rich wise and learned if we were Preachers Bishops Prelates Lordes Earles Dukes and Emperours haue lost our sinceritie our zeale our loue our faith our religiousnesse our godlinesse a good conscience we haue lost our markes too and may follow Saul too wel inough for all our outward pompe and glory On the other side if one haue enemies or be in pouertie disgrace imprisonment out of credite with the world out of liuing c. and kéepeth a sincere heart and a good conscience in all these things he may say and sing too with Simeon Lord now lettest thou thy seruant depart in peace if his time be come They which haue the outward kisses not the inward assurances are like Esaw with his pottage but without his birthright But they which haue lost all but kéepe still their integritie are like Iacob who lost his pottage but found the inheritance and the loue of God for God loued Iacob but hated Esaw Many wil say saith the Prophet who will shew vs any good that is any worldly good but Lord lift thou vp the light of thy countenance vpon vs and then I shall haue more ioy of heart then they that haue their corne and wine and oyle increased So now a dayes many séeke for Gods loue in the cōmon trash of the world and they run about the world by sea and by land crying Who will shew vs any credit any worship any riches any offices any promotions c. And some of the Ministerie cry Who will shew vs any moe liuings any Deaneries any Bishoprickes any spirituall promotions yea this is the voyce of gaping Courtiers too by report and if they spéed of these such things then they are sure as they thinke that God loueth thē as Achab thought him selfe well if he might obtaine Naboths vineyard but many times it falleth out that as Dinah while she wandred to sée fashions sought to féede her fancy vpon the daughters of a strange countrey she lost her virginitie amongst the sonnes of the country So some men while they séeke to féede fill their gréedie worme of couetousnesse and ambition with diuerse pleasures profits of y e world they loose their sinceritie amongst them and make shipwracke of faith and a good conscience And then they go away out of their houses as Thamar went out of her brother Amnons chamber with her maidens garment of diuerse colours rent because she was enforced to leaue her maydenhead behind her So these worldlings which sometime with Demas followed Paule but nowe with Demas embrace the present world are enforced to go away with their garment of diuerse colours rent and torne for whiles they will venter through the bushes and thorns of worldly cares to get worldly promotion is it not a miracle if they come out with their zeale not quenched their courage not abated their faith not blasted their loue not cooled their knowledge not withered their humilitie not defaced their sinceritie not decreased the whole garment of pietie and Religion not scratched torne and rent in péeces And then a man may say to them as Absalō said to his sister Hath thy brother met with thee so hath not y e world met with them And no maruell for if Sisera looke for any rest or refreshing in Iaels tent he shall surely be made naile fast So if any wil séeke for infallible markes of Gods fauour in Sathans tents and in the worlds tents or in pleasures tents or in profites tents a thousand to one but their sinceritie and godlinesse will be nailefast before they come out againe What wise man will séeke for grapes vpō thornes or figs vpō thistles or for gold amongst old iron or hony out of a spider or heate in the ise So no wise harted Christian wil looke for certain marks of the Lords fauour in such things as may be markes of his wrath as well as of his loue But if these outward and general graces be offred them they take them and if they go from them they go not after them to loose their sinceritie for thē but thus they resolue with them selues O Lord my God I sée that by no outward thing a man can certainly tell whether he be in thy fauor or no but if thou vpholdest me in mine integritie and in the studie of pietie and the true zeale of thy glory c. then I shalbe sure of thy fauour indéede therfore O Lord if want come then kéepe my faith in thy prouidence firme and strong if thou sendest enemies to trie me kéepe my loue sound if thou sendest sickenesse or aduersitie kéepe my patience entire if riches and preferment come kéepe my zeale vnquenchable like Lot who when it was not granted him to abide stil in great Sodome requested that he might go to litle Zoar. And then although they haue nothing else but the inward testimonie of Gods spirit they haue inough for by these inward kisses they are sure of Gods fauour because a good conscience is a continuall feast to y e afflicted makes merrie at home in the house of the inward man when there is nothing but warre and trouble abroad As for me thou vpholdest me in mine integritie This same integritie is like Noahs arke◠wherein he was preserued when others perished being without it it is like the redde thrid which the spies of Ioshua gaue to Rahab it was a charter wherby she claimed her life when the rest were destroyed which had not the like So is this integritie of smal reckning I confesse with the men of this world which thinke that there is no other heauen but earth but as Rahabs thrid was better to her then all her goods and substance when the sword came so this is better to Gods children then
the Lord giue a blessing that they may be profitable Now let vs pray THE SIXTH SERMON December 19. 5. Sabboth Blessed be the Lord God of Israell world without end So be it euen so be it THe Prophet Dauid hauing receiued assuraunces of Gods fauour towards him he prayseth God the giuer What tokeÌ„s he had of Gods loue both without him and within him we haue heard in the verses before of his behauiour after the receipt therof we shall heare in this last verse He now returneth to God for his iewells such as he had prayse thaÌ„ksgiuing loue for loue praises for blessings as was his duety The Lord of loue wooeth Dauid his beloued he hath woÌ„ne his affectioÌ„ Dauid is y e Lords both in body and soule in all that he hath Dauid is happy thereby for he is samed therby but y e Lord is neuer y e richer for his gift In Dauids thankesgiuing we may obserue two things first to whoÌ„ he offereth his sacrifice of praise secoÌ„dly in what maner he offereth it For y e first it is y â— Lord to whoÌ„ he doth offer it to none but the Lord. Papistes say blessed be God our Layd blessed be God such a sainct such a sainct for this y e blessing so doth not Gods child here Ergo they are not Gods childreÌ„ in so doing A maÌ„ after Gods owne hart doth not so Ergo they are not men after Gods owne hart in doing so Great reason had Dauid great reasoÌ„ haue all y e faithfull to prayse God onely for first who kept Dauids enemies froÌ„ triuÌ„phing against him but the Lord who vpheld him in his integrity but y e Lord who set him before his face for euer but y e Lord therefore who must be praysed but the Lord This was y e Lords own doing this was y e Lords onely doing therfore he onely is to be praysed Again the Lord which saueth vs euen for his own name sake wil not haue his glory parted betwéene him his creatures but giuen wholly to himselfe as y e Prophet Esay saith â—herfore cursed be they whatsoeuer they be y â— dare ioyne any whatsoeuer as partners w t God either in his workes or in his worship For his maner forme of praising God it is most excelleÌ„t for he doth it in such wordes maner as noteth a woÌ„derfull earnest affectioÌ„ in him towardes y e Lord a great zeale of his glorie great humilitie in him selfe a great feare least he should not doe it as he ought for first he doth not say simply blessed be God but blessed be the Lord God of Israell to shew that nothing in him selfe deserued such loue at Gods hands but onely the couenaunt which y e Lord made with his Church moued him thereunto Dauid being a member of the Church Secondly as Gods loue is infinite and euerlasting so accordingly he praiseth his name for it saying world without end Thirdly to shew his hartie and vnfained coÌ„sent to that which he spake he saith So be it and as one not repeÌ„ting him of that he had said but rather fearing that he came too short in the first he doubleth his speech and with a second blow to rouse vp his hart and affection which were scant awakened with the first he saith So be it and againe I say So be it So be it euen so be it The doctrine that is to be gathered from this verse ariseth two wayes first from the matter subiect secondly from the forme of y e words The matter subiect of the verse is Dauids thankesgiuing to the Lord for that he had so many wayes sealed vp and made sure his loue vnto his soule From which example we may gather this general doctrine that after benefits receiued of God it is our dutie and our delight to returne thankes vnto the Lord if Gods loue be swéete vnto vs. And this dutie can none performe aright but the elect children of God which are led by Gods spirit endued with Gods grace enriched with Gods benefites and inflamed with his loue All of vs do begge and craue like lepers but scarce one of ten do returne praises and thankesgiuing for our healing as though Gods gifts were not worth thaÌ„ks We are not so kinde to the Lord for all his benefites as we are to a mortall man for one curtesie Onely the faithfull being once throughly enlightened and effectually called are afraid to omit or neglect this dutie and when they do faile therein they are not a litle grieued thereat and that they do for Gods spirit is in them Therefore as they pray by the spirit so by the same spirite they praise God alwayes knitting vp their prayers with thankesgiuing for they must not be separated Daniell prayed praised God thrée times a day on his knées no doubt he did it oftener as occasion was offred but this he bound him selfe vnto what businesse soeuer he had because of his dulnesse to teach vs what we must do But how many deuour the graces of God one after another like a hogge vnder the trée neuer looking vp to the trée from whence they come as though all that God sendeth were nothing Some are afraid to be acknowen who did them good or gaue them goods like the blind mans father who for feare of the Iewes durst not tel who gaue his sonne his sight Some are ashamed like Sarah who laughed at the Angels message when she should rather haue giuen thankes this is because the wicked mocke the godly for praising of God as the sonne of the bond woman mocked the sonne of the frée woman and it is now become a reproch to speake any one word amongst many to the praise of God whereof it commeth that the most part both at bed and boord do so commonly forget to prayse the Lord but like beasts they sit and lye down and like beasts they rise vp againe But litle may we do beloued if we cannot by prayer aske leaue of God to take his blessings when we haue no right to any thing but in Christ and litle may we do if we cannot giue him thanks acknowledge him to be the giuer Thus like théeues we steale the Lords benefites and do nothing for them as if we should boldly goe into our neighbours house take our diner and his plate and go away and neuer say with your leaue nor I thanke you the Lord open our eyes and touch our hearts Some that would séeme to be a litle more manerly will vtter nay I may more truely say smother out a few cold words of course like gossips protestants at large when they meete one another Here is a goodly weather God be praised Oh you haue a swéete child neighbour God blesse him God be thaÌ„ked of your vpsitting or your comming abrode againe and so foorth but if any thing be added more then these common gratulations whereby God may reape
a cunning péece of worke or do some notable exploite or accomplish some hard great péece of seruice which yet he could not do of him selfe it is oftentimes presented to the Prince published to his lasting praise and renowne but who is comparable with the Lord of hostes whose curious and cunning workemanship appeareth in all his creatures and whose right hand hath the preheminence by doing of valiant things shall not his name then be published to his euerlasting praise in his Church and congregation of his saincts By this appeareth what difference there is betwéene our God and the false gods of y e heathen for who doth or can do such things as our God doth who hath his being and all sufficiencie of him selfe and all others haue nothing but as he giueth vnto them who deserueth euerlasting praises but our God By this it likewise appeareth what dishonor and disgrace haue bene offred by grosse Idolaters which wold take vpon them to paint and picture out the inuisible and incomprehensible maiestie of the Almightie like a mā whose breath is in his nostrels whose being is not of him selfe whose yeares are but a span long in his best estate is altogether vanitie What so euer ye do saith the Scripture do all to the glorie of God That is striue to do it so as God may get most glory by it Are such representations of God to the aduancing of his glorie what do they shew and teach vs that we might giue him euerlasting praises for he is painted as a man as you sée in yonder storie of the creation in yonder window in a dozen places together what may we learne by them A man hath his being from another if God be as he is painted foorth he hath so too which to say is blasphemie A man hath father and mother but who was the Lords father his mother A man is first a babe and afterward groweth in knowledge shall we thinke the Lord to be such A man hath neede of meate and drinke and apparel and of tutors and counsellers and many things mee but who was the Lords draper or puruayour or counseller at any time O cursed creatures that euer first inuented them and cursed wretches that dare maintaine them if God giue them not repentance for they are such abhominations as God hath flatly forbidden and condemned to the pit yea to the very bottomlesse pit of hell Are these the pictures of him that is to be praised world without end if they be not why are they not defaced which do so much deface the glorie of our Creator if they be not why are they tollerated nay if they be not why are they defended as lawfull and not hurtfull to any and that euen now with shame inough in the cléere light of the Gospell And if they be not why should any kéepe such a stirre and be so out of patience and charitie with the minister of the Lord Iesus for speaking against such filthie and damnable abominations The Lord open these mens hearts and giue them repentance if it be his will and so much be spoken for that point So be it euen so be it These wordes do shew the agréement of his mind and consent of his heart to that which he saide with his tongue to teach vs that in Gods seruice we must neither doubt of that which we do nor wauer in the perfourming of our vowes neither must we do it fainedly but with ful consent of heart and mind Resolution is the thing indéed that we are here taught Resolution in Gods matters is very requisite as it is for a souldier in the field for Christian souldiers shall haue many assaults to make them retire For want whereof many leaue their standing and run after the world as Gehezi left his masters house and ran after Naman for gifts till the leprosie caught him A Christian without it is like a doore without a locke soone open and soone shut for all commers open with Agrippa till Christianitie be almost come in and that is iust nothing and shut with Festus that Paule must stand without like a mad man Hereof it cometh that many haue lost their first loue some are neither hote nor cold some betake them selues with Demas to y e present world some are for all companies and are of all religions and so are of no religion and most men are like réedes shaken with the winde when as they which are resolute in Gods matters go constantly through all assayes and stand stedfastly like mount Sion which endureth for euer Therefore Dauid hauing set downe his mind sets his hand and his heart vnto it So be it saith he euen so be it as if he should say I am wel aduised of that I haue said I doubt not of it but that it is truth and I know it is my dutie and therefore as I haue sayd so I say againe So let it be But wilt thou stand to it Dauid whatsoeuer come of it Yea that I will saith he do not repent me of it and therefore I am so farre from recanting of it that I spake it I do speake it againe Blessed be the Lord God of Israell world without end So be it euen so be it There be thrée things in man must agrée together in the seruice of God the tongue the eare and the heart if all these agree vpon the matter the bill passeth if all these be in tune the harmonie is swéete an◠the musicke pleasant In euery man that cōmeth to heare the word of God preached or to offer vp prayers to God is a kinde of Parliament holden much a doe there is many times to haue bills passe because all these do not agrée vpō the matter Gods Minister in Gods name propoūdeth many things to the people the equitie wherof he groundeth vpō y e word of God of all these billes some cōcerne God himselfe some concerne our selues our neighbour These billes come first to the lower house y t is to y e outward sences for first the eare heareth what the matter is then the eye peruseth the bill searcheth the statutes of God in his word to sée how they agrée together frō thence they passe along to the higher house that is to the vnderstāding from vnderstanding to reason if reason like of the matter then it cōmeth to the will affections of the hart when it cōmeth there if the spirite of God be in the hart then is the hart framed counselled by the same if the hart likes of it the will doth like of it too thē is the toung sent backe with his answere frō the inward house to signifie so much to God and the world then aske y e toung what saith the hart the toung as the common speaker saith So be it On the contrary side if any thing go against reason then vnderstanding can no skill of it y e hart forbiddes it the
my head is full of dew and my lockes with the drops of the night meaning y t he had daunced long attendance vpoÌ„ her as one that standeth knocking without the doores all night but sée what cold entertainement she gaue him I haue put off my coate how shall I put it on I haue washed my feete how shall I defile them her meaning is she was in bed at her ease and was loth to rise to let him in a litle thing stayed her froÌ„ rising but what gat she by her sluggish delayes c. Afterward she arose and opened the doore but her welbeloued was gone and past she sought him but could not finde him she called but he answered not All this is to teach vs that if we would be assured of Christ his loue and saluation by him we must séeke it betimes without delay while it is offred vnto vs for although he knocke now yet we know not whether he will call againe or no. And besides that the more delayes we make the further are we of from him and the more vnfit are we to receiue the word hereafter for when Sathan hath so farre preuailed with men that he can bring them to a custome in sinne in negligence in slouthâ—ulnesse or any thing els what followeth but hardnesse of hart and what followeth hardnesse of hart but impeniteÌ„cie as the Apostle teacheth the Romanes this would be considered of all but especially of those men which haue so many lets and hinderances that they can not find any time for the hearing of the word of God Thus you sée that they which prolong the time thus of hearing the word preached and yet thinke to haue the assuraunce of Gods loue they do but deceiue them selues But I misse neuer a Sermon saith one I go euery day to the lecture But deceiue not thy selfe thou mayest for all that be as farre from hauing that swéete assuraunce of Gods loue in Christ Iesus as he that heareth it neuer a day except thou come both with reuerence and humblenesse of spirite like a young child tractable teachable and willing to be reformed for the Lord resisteth the proud and giueth grace to the humble and as he filleth the hungry with good things so it is as certaine that he sendeth the rich emptie away although they come neuer so often This you sée that proud and prophane hearers do likewise deceiue them selues Let the preacher say what he will say some we will neuer beléeue him but doe as we thinke good well be it so and know this withall that as a sicke body which saith to the Phisition prescribe me what you will I will take what I list he shall perish for all his PhisitioÌ„ so you which say say what you will we will do as we list c. You shal surely perish and goe to the deuill for all your hearing without spéedy repentaunce For whosoeuer beleeueth passeth from death to life but whosoeuer beleeueth not is condemned already and the wrath of God abideth vpoÌ„ him saith S. Iohn and thus you sée how vnbeléeuers deceiue themselues of this assuraunce and euidence I would heare the Sermon saith another but he speakes no Latin nor Gréeke nor authours c. Alas poore soule if thou wert condeÌ„ned to dye thou wouldest be glad to sée and heare thy pardon in plaine English and after the plainest maner that can be without any tales of Robinhood or Philosophie or Poetrie or any other authours but thy Princes hand to it but God must send thée thy pardon and must set it forth after thy fashion forsooth not after his owne manner that is too base for thée or els thou wilt none of it as though God were bounde not onely to saue thée which wert a coÌ„demned a wretched creature but to féede thy eares too forsooth with fine spéeches Aske these wise meÌ„ how their déedes and euidences and obligatioÌ„s are made or how they would haue them made and they will say make them after the plainest manner y t can be they care not in how plaine termes and wordes they be so that they may be thereby assured of their money houses and landes Now the word of God containeth in it the euidence of the faithfull which they haue to shew for heauen and this euidence â—s Gods promise and Gods childreÌ„ care not â—ow plainely Gods promises be set downe vnto them so that they may be assured of Gods louing fauour towardes them in the Lord Iesus I would heare the Sermon saith another but I would heare comfortable things â— loue not to heare of my sinnes of Gods â—udgements that is a terrible thing sée how â—unning meÌ„ are now a dayes to cousin their â—oules As though forsooth God would grauÌ„t â—hée the assuraunce of his fauour thou dwelâ—ing still in thy sinnes or as though thou â—ouldest know how to be discharged by the Gospell vntill thou didst know wherewith â—he law hath charged thee No no there can â—e no healing in this case without a déepe â—aunching no nor any going to heauen but the high way is to go by hell and to passe aâ— long by the fearefull sight of thy sinnes anâ— Gods vengeaunce due for them and theâ— shalt thou sée how much beholding to y e Lorâ— thou art for his louing kindnesse and fauoâ—â— towardes thée in Christ Iesus by whosâ— stripes he hath healed thée We haue a good Churchman saith anoâ—ther and a faire reader and he can tell a gooâ— smooth tale in the Pulpit too for a néede All this may be true and yet both thou he still farre inough from the assuraunce â—â— Gods fauour through a liuely faith for thâ— deuils can speake Scripture may speakâ— a great while of Scripture too before thoâ— by their speaking shalt be assured of God fauor And so is it with them whom God nâ—â—uer sent with message of comfort vnto thé◠for they runne and runne saith the Lord buâ— I neuer sent them and therefore bring theâ— no good vnto my people if no good theÌ„ whâ—â— assuraunce can you haue by their Ministerâ— who are not sent of God but intrude theâ— selues for filthie gaine or vaine glory Thus you sée how many men deceiue thâ—â— selues in abusing the ordinary meanes 〈◊〉 the word and yet thinke to be made as suâ—â— of Gods fauour as any man in the world To his word y e Lord hath annexed and ioyned the administration of his Sacramentes in his Church as an outward meanes likewise whereby we are more confirmed and strengthned in the assuraunce of his fauour â—o these two outward meanes he putteth the â—nward worke of his Spirite without the which the other are to no effect then on our parts is required a liuely faith in Christ Iesus the purchaser of this fauour and loue of his father for vs and this faith although â—t hath his beginning and encreasing his weakening and strengthning in