is affirmed in the secōd place are like a yong Lion which is couragious For he goeth on his way boldly and swiftly without returning backe for feare of any The reason is For that being at peace with God hauing a good cause and a sound conscience he dreadeth no obiection nor daunger This same Integritie therefore is like Noahs Arke wherein he was preserued whē others that were without perished It is like the red thred which the spies of Ioshua gaue to Rahab which was as a charter whereby shée claimed her life when the rest were destroyed which had not the like So is this vprightnes of smal reckoning I cōfesse with men of this world which thinke that there is none other heauē but earth But as Rahabs thred was better to her then all her goods substance when the sword came so vprightnes is better to Gods children then all the world when death commeth If they haue this within they care not nay they néed not care what can come without If Sathans buffetting come this is an helmet of proofe if Sathans dartes flie this is a shield to quench them if floods of troubles come to carrie vs away this is a shippe to beare vs vp if all the world cast myre and filth in our faces wée are not a whitte the more deformed but still beautifull For the Kings daughter is all beautifull within Psalm 45.13 Let vs haue regard to a good conscience and because it is so precious a iewell I wish all persons that as yet neuer laboured to get a good conscience now to begin Reasons to induce men thereunto are sound and good First you séeke day and night from yéere to yéere for honors riches pleasures which you must leaue behind you much more ought you to séeke for this vprightnes cōsidering that conscience will be with you in this life in death at the last iudgement and for euer 2. Reason He which wanteth a conscience purged in the bloud of Christ can neuer haue any true lasting comfort in this life Suppose a mā were arraied in cloth of tissue set in a chaire of estate before him a table furnished with all daintie prouision his seruants monarches and Princes his riches the chiefest treasures kingdomes of the world but withall suppose one standing by with a naked sword to cut his throate or a wild beast ready immediatly to pull him in péeces now what can wee say of this mans estate but that all his happines is nothing but woe and misery And such is the estate of all men that abounding with riches honours and pleasures carrie about them an euill conscience which is as a sword to slay the soule or as a rauinous beast ready to sucke the blood of the soule and to rend it in péeces 3. Reason He which wanteth a good conscience can do nothing but sinne his very eating and drinking his sléeping waking and all that he doth turneth to sinne the consciēce must first be good before the action can be good if the roote be corrupt the fruites are answerable 4. Reason An euill conscience is the greatest enemy that a man can haue because it doth execute all the partes of iudgement against him It is the Lords Sergeant God néedeth not to send out proces by any of his creatures for man the conscience within a man wil arrest him and bring him before God It is the Gaoler to kéepe man in pryson in boltes and irons that he may be forth comming at the day of iudgement It is the witnes to accuse him the iudge to condemne him the hangman to execute him and the flashings of the fire of hell to torment him Againe it maketh a man to be an enemy to God because it accuseth him to God and maketh him flie from God as Adam did when he sinned Also it maketh a man to be his own enemy in that it doth cause him to lay violent hands vpon himselfe become his owne hangman or his owne cut-throate And on the contrary a good conscience is a mans best friend when all mē entreate him hardly it will speake faire and comfort him it is a continual feast and a Paradise vpon the earth 5. Reason The sacred scripture sheweth that they which neuer séeke for good consciences haue terrible endes For either they die blockes as Nabal did or desperate as Cain Saul Achithophel and Iudas 6. Reason Wée must consider often the terrible day of iudgement in which euery man must receyue according to his workes and that we may be then the better absolued the best way is to séeke for a good conscience for if our conscience be euill and condemne vs in this life God will much more condemne vs. And whereas we must passe through thrée iudgemēts the iudgemēt of men the iudgement of our consciences and the last iudgement of God we shall neuer be strengthened against them and cleared in them all but by the séeking of integrity and a good conscience Psalm 25.22 Deliuer Israel O God out of all his troubles The 2. part of the tēth Sermon THe Prophet by this clause sheweth what manner of aduersaries they were against whome he complained to God Domesticall enemies it is probable they were which as a disease inclosed in the bowels of a mā tormented vexed the people of God For by the word Deliuer or Redeeme we gather that the Church of God was with great seruitude gréeuously oppressed Therefore I doubt not but the Prophet in praying to bée deliuered both himselfe particularly the Church generally from their troubles prayeth to be deliuered from the hands of Saul other tyrants that were for this purpose to torment and persecute not onely the Prophet but the whole Church vnder his tyrannicall gouernment The sence is O Lord our God I hūbly beséech thée for Christes sake to redéeme not only me thine vnworthy seruant but also thy whole Church which is greatly vexed and miserably kept in seruitude by Saul and other tyrants O Lord we are thy seruants and the shéep of thy pasture and thou art our Shepherd thou art our father and wée thy children therefore wée beséech thée extend thy fatherly compassion to deliuer vs thy deare children out of our miseries so shall wee both in this lyfe and that to come glorifie thy holy name world without end Doctr. The Doctrine is Wée must in all our troubles pray to GOD not onely for our selues but for all the whole Church to bée deliuered from our miseries The Reason is If one member suffer other must needs suffer 1. Corinth 12. Vse The Vse Let vs therfore performe this dutie towards the whole Church that shée may also do the like for vs then shall wée bee assured that the Lord will deliuer vs when hée séeth it méete for his glory and our good seing he hath promised to graunt the requests of his spouse the Church This grace the Lord graunt vs all for his mercies sake to whome with the Sonne and the holy Ghost be all glory wisedome thankes honour power and might both now and for euer Amen Soli Deo gloria
honors and reputations among men which all are vaine We sée after what sort men comfort themselues namely by forgetting God For it séemeth to them to be a melancholy matter to think vpon him And in sooth how many are there that wil say stoutly enough We are good Christians and yet notwithstanding when they entend to be merrie they driue away all thought of God and eternal life and not onely so but also offend God of set purpose After what maner They cannot be merry dut in doing euil Seing then that the nature of men is such that wée be attainted with that disease let vs looke well to our selues and be sure that our mirth shall not be blessed from aboue except we be assured of the remissiō of our sins Therfore if we haue Gods fauour and pray to him therein consisteth true gladnes which is approued of God is eternal will bring vs to euerlasting saluation But so long as we know not in what case we are in with our God nor seeke to be reconciled to him but lie rowting still in our owne filthines the more we desire to be merry the more we kindle Gods vēgeance against vs the more we encrease still the fire of his wrath we plunge our selues the déeper into his bottomles pittes We see then that it is more thē néedfull that it should be shewed vs how much it standeth vs in hand to be well assured of Gods mercifulnesse towards vs. And that also is the cause why the holy Scripture when it treateth of giuing ioy and comfort to vs doth alwaies set before vs the fauour of God Isa 49.13 Reioyce O heauens and be ioyful O earth brast forth into praise O moūtaines for God hath comforted his people and will haue mercy vpon his afflicted Isa 44.23 Reioyce ye heauens for the Lord hath done it showte yee lower parts of the earth brast forth into praises ye mountaines O forest euery tree therein for the Lord hath redeemed Iaakob and wil be glorified in Israel Isa 52.1 Arise arise put on thy strength O Sion put on the garments of thy beauty O Ierusalem the holy one for hēceforth there shall no more come into thee the vncircūcised the vncleane Isa 60.1.2 3. c. thoroughout Luc. 2.10 11. to the end of the Chapt. Zach. 9.9 Reioice greatly O daughter Siō showt for ioy O daughter Ierusalem behold thy King cōmeth to thee he is iust and saueth himselfe poore and riding on an Asse and vpon a colt the foale of an Asse Hereby we are taught that we must néeds be in trouble vnquietnes so long as we know not whether we be in Gods fauour True it is that the wicked will séeke meanes enough to make thēselues merry they ruffle it out you sée in despising God but howsoeuer the world goe with them yet he sendeth them such prickings and torments of mindes so as they be grieuously distressed and if they daūce it is as Moses saith namely that yet neuertheles sinne lieth at the doore that is tormenteth their consciences there waiteth for them like a dogge that waiteth for his master Yée sée then that the wicked may ruffle it out but yet can they not goe out of their doores without gnawing of their consciences and GOD must still hold them at that bay Therefore so much the more ought wee to thinke vpon this doctrine that we turne not our backe vnto God nor burie our sinnes when wée would haue peace but that wée alwaies haue some promise of GOD to comfort vs. And when wée sée that GOD allureth vs to saluation let vs be glad thereof for then shall our gladnesse be blessed And if wée haue the taste that GOD is our louing Father it will swéeten yea it will sanctifie all our ioyes but without it wée must néeds quayle and there is no other meanes for vs truely and in deed to reioice Marke this Also let vs consider that the onely grace of God ought to suffice vs although we haue neuer so many sorrowes mixt with it according as God will exercise vs. For he in this our fraile life will not send vs full ioy so as we may laugh with open mouth as they say yet not withstanding it behoueth vs to reioyce in this certainty that we haue him to our good and louing father and that we shal find mercy with him Then if we haue this grace to call vpon God and can assure our selues that the gate is open to vs and that we in the name of our Lord Iesus Christ shall haue accesse vnto him I say if wée can haue that boldnesse not through our owne rashnesse but that he hath vouchsafed to open his holy mouth to witnesse his loue to vs which thing he doth when to vs his holy Gospell is preached then notwithstanding that many and infinite were our temptations and afflictions yet he will comfort vs and she we himselfe as a kind comfortable and louing father vnto vs. Psal 25.10 All the pathes of the Lord are mercy and truth vnto such as keepe his couenaunt and his testimonies The 2. part of the 4. Sermon The sence is THe faithfull the children of GOD which onely kéepe his couenaunt and testimonies shall surely taste and féele in this life and in that to come both his eternall and swéete mercy and his perpetuall and constant truth of his promises Doct. 1 1. Doct. They onely which remaine in and obserue the couenants and testimonies of God shal taste and féele that all the pathes of the Lord are mercy and truth to them The Reason is God hath so promised Psal 50.23 To him that disposeth his way will I shew the saluation of God Vse The Vse is That we neuer can assure our selues of Gods mercie and his promises of fauour except we endeuour to kéepe his couenant and testimonies which his law containeth consisting of two tables The first concerning our dutie towards GOD immediately which I haue oftentimes heretofore handled and the second concerning our neighbours And that I may the better comfort you with assuraunce of Gods mercy and truth which GOD graunteth to none but to them that leade a godly and charitable life and that except you doe good workes you cannot assure your selues of Gods mercy I purpose the rather to insist vpon this necessarie vse of the doctrine that I might thereby exhort you to good workes that you may féele the fauour and goodnesse of GOD thereby towards you Our Sauiour Christ in the 25. of S. Math setteth down a Catalogue of good workes among which hee accompteth To féede the hungrie To giue drinke to the thirstie To cloth the naked To visite the sicke and prisoners To lodge the barbourlesse Gen. 18.1 2 3. To entertaine straungers and waifaring men not the least This did good Abraham wel vnderstand and practise who sate in his tent doore in the heate of the day of purpose to inuite and call in straungers and wayfaring
sclender because the Image of God by Adams sin is as it were blotted out in vs. But for as much as God of his infinite mercie hath renewed vs and in Iesus Christ our Lord hath adopted vs to be his children and imprinted his Image againe in vs therein also chiefely we bee his workmanship and may boldly with reuerence call vpon him and assure our selues that he will not shake vs off but that we shall bee welcome to him It followeth Text. In thee doe I trust all the day And because it is expedient that our trust should be answerable to his goodnes therefore the Prophet saith that his hope was continually in him Doct. 4 4. Doct. The goodnesse of God towards vs must cause vs continually to trust in him And this is the propertie of faith among our greatest troubles to haue respect to GOD to trust in him for our deliuerie and not to séeke sinister meanes for it and as it were with a still and calme quietnesse to rest our selues in his promised helpe and assistaunce Moreouer that the remembraunce of his benefites might the better feede and sustaine our hope let vs learne to call to mind his former benefites bestowed vpon vs. When we be heauie and sorrowfull the onely remembrance of Gods benefites must cheare vs or at the least-wise asswage our miseries and griefes so as if any aduersitie pinch vs and we bethinke our selues of the great number of benefites that God hath bestowed vpon vs the same must assway our sorrow And séeing the case standeth so no afflictions ought to make vs to forget the knowledge which we haue of Gods benefites and graces For whatsoeuer miseries wee endure yet ought we to acknowledge for a great mercie of God that wee are made reasonable creatures that wee beare the Image of God that we are cherished and maintained to the ende wee may know God to bee our Father Dauid saith Psal 22.10 Lord thou diddest draw me out of my mothers wombe thou hast shewed thy selfe to bee my GOD before I could know thee or call vpon thee Dauid did set this before him purposely to render thankes vnto GOD to trust in him and to sing vnto his name in the middest of his sorrowes afterward hée established himselfe in good hope for the time to come not doubting but God regarded him still with compassion considering that diuers times yea at all times before he had shewed him so gracious pitifull towards him Let vs lift vp our minds aloft to yéeld him his worthie praise and moreouer let his benefites serue for spurres vnto vs to trust in him not doubting but that he wil shew himselfe the same hereafter whome we haue felt him heretofore Psal 25.6 Remember O Lord thy tender mercies and thy louing kindnesse For they haue beene for euer The 3. part of the second Sermon THe sence is So many great and grieuous are mine afflictions that thou appearest to me as though thou haddest vtterly forgotten thy former tender mercies and louing kindnesse which not only of long time but for euer before time haue béene Wherefore O Lord I beséech thée of thy goodnesse remember them so that I may féele them in deliuering me from all my miseries which now I suffer Doct. 1 1. Doct. Remember When afflictions lie heauie on the shoulders of the children of God they cause them many times to thinke that the Lord hath vtterly forgotten them The Reason is For that no mans faith is so firme at all times Psal 77. but in afflictions somtimes he shall haue such motions séeing that no man hath perfection of regeneration nor at al times fulnesse of faith The Vse is to teach vs to striue with our selues against this temptation assure our selues that although the Lord séemeth as though he were asléepe Math. 8. yet he that keepeth Israel doth neither slumber nor sleepe Esay Although a mother should forget her owne childe yet will the Lord neuer forget those that are his Text. Remember O Lord thy tender mercies and louing kindnesse Doct. 2 2. Doct. The godly neither can nor will looke to escape destruction by any other meanes then onely by the mercies of the Lord. The Reason is 1. King 20. Benhadad 31. Kings with their traine Vaine is the helpe of man or any other meanes whatsoeuer The Vse is First to feare and tremble that wee fall not into Gods displeasure but to séeke especially for his mercie estéeming it aboue our liues or any earthly thing that wee can desire 2. Vse To acknowledge that it is of Gods méere mercie and aboundant kindnesse that wee liue and to praise him dayly for it Doct. 3 3. Doct. The tender mercies and louing kindnesse of the Lord are sufficient to deliuer his children from all the punishments that they can fall into 1. Reason They are infinite as his maiestie is 2. Reason Els none shoulde bee saued séeing there is none other meanes of saluation The Vse is First to take awaie from our mindes the vaine confidence in any creature as Angels men horses or any other thing whatsoeuer 2. Vse Confutation of Poperie which standeth vpon workes for deliueraunce at the least from the punishment of sinne Secondly it confirmeth vs from despaire Heb. 6.19 Text. séeing the Lords mercies are an anchor both sure and stedfast For they haue beene for euer Doct. 4 4. Doct. Although by our afflictions which wee suffer God séemeth to forget vs yet séeing he hath shewed mercie towards our selues and others and that for euer before time so must wee still be perswaded that he will neuer forsake those that are his The 1. Reason For he is not as man is that is changeable but GOD is immutable The 2. Reason His gifts are without Repentance The Vse is to teach vs although the goodnes of God lyeth as it were buryed yet it is not extinguished although it shew not at selfe but seemeth as it were couered in the ashes yet in time it will shew it selfe And therefore let vs in all our miseries and afflictions beseech his maiestie of his tender mercy and immutable goodnesse so to remember vs that wee may be deliuered from all inconueniences and promise and purpose amendment of our liues with further praises of his holy Name for his mercies The third Sermon vpon the 25. Psalme the 7 and 8. verses 7 Remember not the sins of my youth nor my rebellions but according to thy kindnesse remember me euen for thy goodnesse sake O Lord. The sence is O Lord my God although mine enemies maliciously and without cause vexe and persecute mee yet I acknowledge that both the sinnes which in my youth I haue committed against thée as also the sins and rebellions which euer since to this day I haue done against thy diuine maiestie are the cause of this mine affliction which I humbly praie thée of thy kindnesse and goodnesse sake to forgiue me then shall I be deliuered from this
great miserie and affliction for thou hast promised to saue all them that call vpon thy name for the remission of their sins Remember not the sinnes Doct. 1 1. Doct. In vaine doe wee pray to God to be deliuered from our afflictiōs except we pray for the remission of our sinnes both of our youth and all other afterward committed by vs. The 1. Reason is There is no hope for vs to obtaine grace except the Lord be mercifull vnto vs and how doth he loue vs except we be first reconciled to him and that by our Sauiour Christ Iesus and our confession and repentaunce of our sinnes Vse The Vse is therefore to teach vs in all our afflictions to acknowledge our sinnes to GOD onely séeing hee is gracious and fauourable to all his Doct. 2 2. Doct. It is necessarie for Gods people in their praiers to God to make vnto him onely a frée confession of their sinnes Psal 32.5 Then I acknowledged my sinne vnto thee neither hidde I mine iniquities for I thought I will confesse against my selfe my wickednes vnto the Lord and thou forgauest the punishment of my sinne Selah Dan. 9.5 We haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy preceptes and from thy iudgements Nehem. 1.6 I pray thee let thine eares bee attent and thine eyes open to heare the praier of thy seruant which I pray before thee day and night for the children of Israel thy seruants and confesse the sinnes of the children of Israel which wee haue sinned against thee The 1. Reason is Els we obtaine no forgiuenesse Secondly Els we haue no assurance that we haue repented séeing confession doth alwaies accompany repentance Thirdly Otherwise wée cannot rightly and throughly condemne our selues and cleare the Lord for punishing vs. Fourthly By the confession of our sinnes we are the more humbled and the better prepared to praier The Vse is First to reprooue all them that iustifie themselues like the proud Pharise and offer vp their owne workes as the Papistes doe Secondly to reprooue them that will not beare sharpe rebuke for their sinnes nor bee contented to be censured by those meanes that God hath prescribed by his word for the same purpose Thirdly it teacheth vs to loue them that admonish vs often and reprooue vs sharpely when wee haue offended estéeming them our déerest friends and auoiding them that flatter vs Leuit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Math. 18.18 Whatsoeuer you binde in earth c. seeing it is the meanes to bring vs to this confession which is so necessarie Text. Remember not the transgressions of my youth nor my rebellions Doct. 3 3. Doct. True repentance worketh in vs earnest and heartie praier The Reason is First In it we see our miseries in our selues and what néede wee haue to séeke to GOD for helpe Secondly It assureth vs of Gods loue to vs and readinesse to heare vs. Thirdly It encourageth vs to call on the name of the Lord who in our conuersion hath giuen vs experience of his vnspeakeable mercies The Vse is to teach vs to bee as diligent to performe this praier aright as wee are desirous to prooue to our owne hearts that our repentance is vnfained Doct. 4 4. Doct. All our praiers are to bee made to God alone Psa 50.15 Call vpon me c. Rom. 10.14 How shall they call vpon him of whome they haue not heard The 1. Reason It is he onely that can graunt vs our request Secondly We are not commaunded in the holy Scripture to call vpon any other and therefore if we doe it is not of faith and consequently it is sinne The Vse is First to reprooue the dotage of the heathen that praied to the Sunne Moone and Starres and of the Papistes that pray to Angels and Saints Secondly to teach vs to make all our praiers to GOD alone in the name of his Sonne Christ for such things as he hath promised in his word and in such maner as hee hath prescribed Nor my rebellions Text. Doct. 5 5. Doct. It is rebellion against the Lord to despise any of his lawes although all humane lawes should approoue vs therein The 1. Reason Reu. 19.16 God is King of Kings and will bee serued without exception Secondly Els God should yéeld vnto men Thirdly Wee are to obey men onely in the Lord and no further The Vse is First to reproue rulers that require obedience of their subiects to all their owne decrees not regarding whether God be disobeyed therby or no. Secondly to reprooue them that pretend mans lawes to excuse themselues in their sinnes as in the breach of the Sabboth contentednesse with the dumbe Ministerie putting of money to vsurie Thirdly it teacheth vs alwaies to hold this both in iudgement and practise It is better to obey God then man Act. 5.29 Doct. 6 6. Doct. It is our dutie so often as the Lord shal terrifie vs with his iudgements not onely to mourne sigh and lament but to repent vs not onely for our former sinnes committed in our youth but all other sinnes since which we can either call to mind hidden or vnknowne The Reason is The Lord may laye them all to our charge The Vse is that wee neuer flatter or stroke our selues in our vices but narrowly prye into them not into others as hypocrites doe but into our owne not to espie a moate in our brothers eye to cloke our hypocrisie but to pull out of our owne eyes not onely the beames but euen the verie moates therein But according to thy kindnesse remember me euen for thy goodnes sake Text. O Lord. Doct. 7 7. Doct. The children of God expect remission of their sinnes from none but from the mercy of God onely The Reason Sinne prouoketh Gods anger which is infinite and cannot be satisfied by any that is no more then a creature Secondly The Scriptures make the Lords mercie the first part of our righteousnesse Psal 32.1 Blessed is he whose wickednes is forgiuen and whose sinne is couered The Vse is To confute them that thinke they haue it in their owne fréewil to be saued Secondly To confute them that thinke to obtaine heauen by their merites Thirdly To reprooue them that seeke for the Popes pardons and Indulgences seeing it is the Lord of his méere mercie that doth pardon vs our sinnes Psal 25.8 Gracious and righteous is the Lord therefore will he teach sinners in the way The sence is The 2. part of the 3. Sermon I Doubt not at all of the remission of my sinnes neither yet heereafter to leade an holy and innocent life séeing I consider and weigh the great goodnesse and gracious bountie of the liuing Lord as also his righteousnes in performing his promises which among others are that he will pardon the sinnes of the penitent and direct the way
of the ignoraunt that desire to leade an holy and godly life Gracious and righteous is the Lord being no praier as also the other two verses following but a meditation betwéene the praier in the verse before and the verses next after them wee haue to learne generally this profitable doctrine Doct. 1 1. Doct. It is the dutie of all that pray to GOD séeing the malice of Sathan who séeketh to make vs quaile in them as also the weakenesse of our corrupt nature for perseuering feruently zealously in it to vse al the good means that possibly we can * Simil. Euen as fire had need of wood or the like matter to maintain it as a torch requireth waxe to continue it Euē so meditatiō in the mercy righteousnes of God is necessary to stay our Zeale in Praier but especially to meditate vpon the goodnesse and righteousnes of the Lord in keeping his louing promises that thereby our prayers may be more zealous and feruent The 1. Reason Our experience teacheth vs that it is an hard and difficult matter to hold on zealously therein The faithfull perceiue in themselues except they be stirred vp with newe prickes that they shall languish in their Prayers so corrupt is our nature so weake in good thinges so malicious is our enemy Sathan also to cause if it be possible our prayers not to be feruent The vse is When we féele our selues so weake in Praier that we beginne to languish that we presently meditate on the goodnes and righteousnes of God so shall wee come the better prepared to Praier as Dauid was Gratious and righteous is the Lorde therfore he will teach sinners in the way Doct. 2 The 2. Doctrine God teacheth sinners in the way of godly life 1. Reason He is gratious for hee hath mercy on whom he will Rom. 9. 2. Reason The Lord is righteous he kéepeth his promises Vse The vse is To teach vs to acknowledge that our regeneration sanctification repentance mortification of the flesh viuification of the spirite conuersion humilitie loue patience and all other gifts are not of our selues but are procéeding from the goodnesse loue and mercy of God towards vs. Vse 2 2. Vse It confuteth the Papistes distinction of Gratia operans and Cooperans Gratia operās cooperās Bellarmine Cap. 2. thus doth define and distinguish them Gratia operans est quae facit vt velimus that is It is the working grace which maketh vs to wil that which is good Gratia cooperans quae facit vt quae voluerimus impleamus that is Helping grace or grace working together with vs is that which causeth vs to fulfill or do that which we will or desire This then is his mind that God only worketh the beginning of euery good action that is the consent of the will but the accōplishmēt of the action is not only of God but he worketh together with man The Iesuite would illustrate his matter with this similitude As if it were expediēt for a man to saile into the East countries and yet he is vnwilling his friend cōmeth perswadeth with him prouideth things néedfull for the nauigatiō as mony victuals such like though his friend may say I only was the cause that he tooke this nauigation in hand yet can hee not say that I onely caried him to that place but helped him onely So saith he God only worketh the beginning of any actiō by perswading the wil but he is helping onely assistant to man in the finishing thereof Lib. 1. de gratia cap. 14. 1. Reason This similitude is very insufficient the things here cōpared together are altogether vnlike for what presumption is it to match the workes of man with the power of God First man draweth only by perswasion he hath no power ouer anothers heart but God is greater then our hart he doth not onely apply perswasion vnto it but bendeth turneth it as August de correptione gratia cap. 14. Deus magis habet in potestate hominum voluntates quam ipsi suas GOD hath greater power ouer the willes of men then they haue themselues Secondly all the helpes that man prouideth or ministreth for any action are externall But God is aiding and assisting euery where by his power and worketh mightily in the inwarde man We sée then the insufficiēcy of this similitude Secondly although it were a méete and fit comparison yet we know that similitudes proue not no more doth this it néedeth not therefore any large confutation Gratia operās et cooperās vel adinuans This Distinction of Grace that it should be sometimes the principal chief and only working cause in man and another while but aiding and assisting onely and that man should be ioyned with God as a fellow worker in any good action is a blasphemous doctrine That the will of man worketh together with Grace as it is Causa phisica a naturall cause of such actions as are wrought by man not respecting the quality and goodnesse of them but the worke onely wée deny not but the grace of God onely is Causa moralis the morall cause of euery good action As they are but actions and operations so they procéed from the will of man but as they are good or commēdable so they are the workes of God God worketh the will the deed Phil. 2.13 As he worketh the will so also he worketh the déed The will God onely worketh Ergo Againe 1. Cor. 15.28 That God may be all in all But God should not be al in all in euery action if man should be ioyned as a fellow worker S. Iames saith Iam. 1.17 Euery good and perfect gift is frō aboue Ergo no good gift nor worke is from below that is of man either in part or in whole Our Sauior Christ saith Without me you can do nothing Of which words Augustine writeth thus Non ait August cōtra Epistolam Pelagii lib. 2. cap. 8. Sine me difficile potestis facere aut Sine me nihil potestis efficere sed Ne facere quidem He saith not Without me you can hardly do any thing or Without mée you cannot finish any thing But You are not able to do it at all But if so that in any good actiō God should worke part man part then might man worke somwhat that is his part without Gods help As if God do but helpe to worke what is that els but to giue power more easily only to worke As though man without that helpe although more hardly of himselfe might do it But al this is cōtrary to that doctrine of our Sauiour Without me you can do nothing The fourth Sermon vpon the 25. Psalme the 9. and 10. verses 9 Them that be meeke will he guide in Iudgement and teach the humble his waies The sence is THey that are truly humbled in themselues and repose their whole trust and confidence in the Lord they shal taste feele how gratious
men to relieue them And therfore when the Angels came to him in the forme of men hee is noted by the holy Ghost to haue entreated them yea to haue as it were compelled them to eate meate in his house Good Lot folowed his steps wayting in his doores or gates to harbour poore straungers and therefore when the Angels came into Sodom Gen. 19.1 2 3. like straungers and pilgrimes hee compelled them in some sort to enter into his house and to take such lodging and entertainment as his state was able to afforde And hereby some as the Apostle noteth haue receiued Angels into their houses vnwares Heb. 13.1 But nowadayes there are many that are so farre off from this liberalitie that they will shut vp their gates euen in this great time of scarcitie The like hath not as I suppose of so long continuaunce béene in this Realme of England in many ages when many hundreds are ready through want of foode a lamentable case to bee considered which for our sinnes for which GOD is so highly displeased with this land especially our contempt of the holy Religion the breach of the Sabboth the blaspheming of the holy name of God vncharitablenes with infinite more the Lord doth inflict vpon them and vs in the time of refection And which is more detestable so hard are the hearts of many that they haue not onely not relieued them but rated them Is that the worst No. They haue which will make a good heart euen to melt and as the Prophet Ieremie saith Lam. 2. his eyes faile with teares his bowels swell his lyuer to bee powred foorth vpon the earth to thinke of their crueltie euen to whip them away from their gates Againe other some of great reuenewes because they will not kéepe hospitalitie nor relieue the poore at home they giue vp house and either soiourne and table with some friends or els take a chamber in some Citie or Towne where they will kéepe no house at all but with a man and a boy and that seldome liue both meanely basely and obscurely to the blemishing and slayning of their credite and worship for euer Euen they whose lands and possessions are worth peraduenture fiue hundred pound yea it may be a thousand pound yéerely whose parents and auncestors kept twentie or fortie men I allow not of Idlenesse but I commend maintaining them in a Liuerie maintained great hospitalitie to the great reliefe of al the poore Country about them euen they I say doe so And yet will al their reuenewes scarce serue to maintaine their small port withall notwithstanding that they so racke their lands raise their rents and exact such fines and incomes as they make two fold so much more of their liuings now as their forefathers did in times past Now it may profitably be demanded how they carrying so lowe a saile can spend so great reuenewes which before times maintained so many score and relieued so many thousands of poore I answere first Gods curse is vpon all they haue and then how can it be otherwise Secondly they spend it for the most part either in sumptuous apparell gorgeous buildings both which are too rife at this day in England or els in feasting and banqueting in ryoting and gurmandizing besides other chamber-workes which I blush to name For as the Apostle saith It is a shame once to name those things which are done of them in secrete God turne their hearts and giue them grace to containe themselues within themselues to maintaine hospitalitie for the reliefe of the poore and to vphold that porte worship and credite which their forefathers did Our Sauiour Christ saith Mat. 10.42 That a cup of cold water giuen in his name shall not bee left vnrewarded And the Apostle Paul calleth it Phil. 4.18 an Odour that smelleth sweete a sacrifice acceptable and pleasant to God Alas consider wherfore did God giue you such great store of riches and large possessions in this life aboue your brethren was it not to doe good with them and to helpe them that haue néede Know you they were not lent you to spend in ryot and excesse in pride or gluttonie drunkennesse or chambering no nor in hawking nor hunting nor in any such kind of vanitie No No it will not at the great day of accompt the day of iudgement goe for payment when it shal be said Luk. 16. Giue an accompt of thy stewardship for thou must no longer bee steward I counsel you therefore to learn of the vniust steward to make you friends of the wicked Mammon And to bend my speach to all generally I counsell you to study to bee more carefull in relieuing the poore distressed members of Iesus Christ euery one according to that portion which the Lord hath bestowed vpon you that so you may be counted the Lords faithfull stewards meete to inherite that kingdome which the Lord hath purchased for all them that walke in his pathes kéepe his couenant and testimonies verse 10. All the pathes of the Lord are mercy and truth to them that keepe his couenant and his testimonies Text. The Exposition By pathes in this place the Prophet vnderstandeth the whole regiment of God wherewith hee ruleth all thinges that he hath created The sence is Whatsoeuer the Lord doth towards them that kéepe his couenant and testimonies whether it be that he afflict them or whether he suffer them to fal into sin he therby sheweth mercy kéepeth the truth of his promise towards them Temptations wherwith Sathan assaulteth vs are not the least afflictions which God as with a salue doth eure our soules with When God giueth him power to wound the children of GOD he permitteth it to humble them to the end that when they be so grieuously tormented and do yet still resist the assaults that are made vpon them they should vnderstand Simil. that that commeth not of themselues but that they bee vpheld otherwise that is to wit by the grace of GOD and by the power of his holy spirite To this purpose it is that the Apostle Paul in the 8. Chapter to the Rom. 28. verse saith Also we know that al things worke for the best vnto them that loue God euen to them that are called of his purpose So then when God giueth Sathan leaue to tempt the faithfull ordinarily it is to serue thē as it were with a * Euen as an holesome medicine although biting grieuous to the flesh doth cure the diseases of the bodie euen so temptations of Gods children doe cure their soules medicine And heerein we sée the vnspeakable and wonderfull mercy and goodnesse of our gracious God in turning euill into good For what can Sathan and sinne bring but rancke poyson and venim Yea hee hath nothing but death for he is called the Prince of death So then whatsoeuer Sathan can effect it turneth altogether to mans destruction and to the drowning of them in endlesse damnation And yet
notwithstanding God findeth meanes whereby the euill that is in Sathan and in our selues are turned to our good And here we sée how S. Paul was cured as it were Heb. 2.14 with a medicine as he himselfe confesseth after he had spoken of those high Reuelations which God gaue him 2. Cor. 12.1 2. Co. 12 1 2 3 4 5 6 7 8 9. It is not expedient for me no doubt to reioyce for I will come to visions and reuelations of the Lord. ver 2. I know a man in Christ aboue fourteene yeeres agone whether hee were in the bothe I cannot tell or out of the body I cannot tell God knoweth which was taken vp into the third heauen ver 3. And I know such a man whether in the body or out of the body I cannot tell God knoweth ver 4. How that hee was taken vp into Paradise and heard words which cannot bee spoken which are not possible for man to vtter ver 5. Or such a man will I reioyce of my selfe will I not reioyce except it bee of mine infirmities ver 6. For though I would reioyce I should not be a foole For I will say the truth but I refraine lest any man should thinke of me aboue that hee seeth in me or that hee heareth of me c. to the end of the ninth verse God hath prouided for me that I should not exalt my selfe too much Loe here a good preuision and very profitable for him For we know that pride is ready to throw vs headlong into hell and there is nothing that more prouoketh Gods displeasure then it For hee must of necessitie shew himselfe an enemie to the proude and to such as presume aboue their owne strength after what maner so euer it bee And S. Paul was in the same daunger if God had not remedied it In what sort did hee it It was saith Paul by sending me the messenger of Sathan to buffet me Sée how Sathan worketh in S. Paul euē by Gods permission And what was the issue Questionlesse he meant vtterly to haue ouerwhelmed him and his intent was to haue drawne him into wickednesse to the end that hee would haue him haue giuen ouer the seruice of God and by little little to haue withdrawne himselfe from Christianitie by reason of the wearisome miseries and troubles which he endured without ceasing Behold heere Sathans purpose Notwithstanding this God purposed another end to binde his deare seruant that he should not forget himselfe and so exalt himselfe to the great displeasure of God For this cause he was buffetted The Apostle doth purposely chuse the phrase of buffetting God vsed him not as a man of armes that fighteth in the fielde to giue him a glorious victorie but buffetted him like a boy to his shame and reproach Thus the holy Apostle whome God had endued with so excellent gifts of the holy Ghost was so farre made an vnderling to Sathan that he as it were spit in his face and wrought him many other villanies We sée then how God turneth the euill into good when hee maketh all Sathans stings to serue vs as medicines whereby he purgeth vs of the vices that Sathan hid in vs. And therfore we haue cause to praise God in al respects yea euē although at the first sight his iudgemēt séemeth to our imaginations ouer-boysterous and that by our fleshly vnderstanding wee cannot vnderstand them When we haue well considered all these and many more of these his mercies we shall euer haue wherewith to glorifie and magnifie our good God and father To bee yet better confirmed in this truth let vs consider how afflictions serue for our profit and saluation First for as much as the reliques of sinne abide still euen in the perfectest in this life which maketh them hardned in their sinnes Fruite to awake vs out of our sinnes Rom. 12.1 and inclined to offend GOD we haue néede of helpes to be awaked to be humbled and drawne from our sinnes to kéepe vs in the time to come and so to dispose vs to a perfect obedience holy and acceptable to God And to this end tend the afflictions of them which kéepe the couenaunt and testimonies of God his deare children which for this cause are called chasticements corrections and medicines of our selues Iosephs brethren Gen. 42 21. The children of Iacob hauing committed a detestable crime in selling their brother Ioseph neuer thought of it vntill they being in Egypt oppressed with reproches and imprisonment called to mind their sin saying one to another Surely wee haue sinned against our brother for we sawe the anguish of his soule when hee besought vs and we would not heare him therefore is this trouble come to vs. Manasses king of Iudah Manasses hauing set vp Idolatrie persecuted those that would haue purely serued the Lord 2. Chro. 33. so that Ierusalem was full of bloud and hauing shut his eares to the admonitions of the Lord in the end was taken by the army of the king of the Assyrians bound with manacles fettered in chaines and carried prisoner into Babylon Then being in afflictions he was excéedingly humbled before God hee praied to the Lord and was heard and carried backe vnto Ierusalem The fifth Sermon vpon the 25. Psalme the 11 and 12. verses 11 For thy name sake O Lord be mercifull to mine iniquitie for it is great THis is a prayer of the holy Prophet king Dauid after his holy meditation of the vnspeakable mercy and eternall truth of God in kéeping his promises to them that truely worship him and obey his holy lawes Two special branches it containeth The first an earnest and zealous prayer to GOD for his name sake not for his merites to pardon his sinne Secondly is a déepe search of them without soothing excusing or hiding them Text. For it is great The forme that the Prophet obserueth in ioyning this prayer to his former meditation of the mercie and truth of GOD towards them that obey him is this When he had throughly meditated with himselfe that God was good gracious towards his seruants he considered himselfe acknowledging that except the Lord of his great mercie would pardon his great and gréeuous sinnes he should be none of them Therfore he praieth as the like he did at another time before when hee spake of the reward which God layeth vp for the faithfull that kéepe his holy Lawe Psalm 19.10 Psal 19.10 11 12. And more to be desired meaning the holy lawes of God thē gold yea then much fine gold sweeter also then the hony the hony cōbe verse 11. Moreouer by them is thy seruant made circumspect in keeping of thē there is great reward vers 12. Who can vnderstand his faults clense me frō my secrete faults that GOD for his name sake would pardon him The sence is briefly this My sinnes O Lorde as a great burden sore oppresse mee for whose sake except thou pardon them of thy
mercy I am excluded from being in the number of them that kéeping thy couenant and Testimonies receaue thy great mercies and true promises Therefore O Lord séeing I see how farre I am from kéeping the same by heaping vp daily howrely so many and greeuous sinnes I humbly euen for thy glorious name and not for my deserts sake beséech thée to pardon and forgiue them all so shall all thy pathes be mercy and truth to mée Doct. 1 1. Doctrine Whosoeuer desireth that all thinges that the Lord doth to his Church procéeding of his mercy and truth should turne to his good that hée may be not onely a member of it but also with it to be partaker of his mercies must feruently zealously and earnestly pray vnto God that for his names sake he would vouchsafe to pardon him al his sinnes The 1. Reason is Except our sinnes be pardoned which without our prayer to GOD shall neuer bée all that the Lord doth to vs shall euen our meate drinke hearing the holy worde receiuing the holy Sacramentes temptations afflictions prosperities and what else soeuer wée receyue from his hand redound from him not of his mercie and so hée a blessing but from his wrath and so bée a curse against vs. Vse The vse thereof is First let vs striue against that temptation which perswadeth vs to cease praying to God for remission of our sinnes Sathan our aduersary tempteth vs on the right hand and on the left that is by aduersity and prosperity By aduersity to distrust in God as he tēpted our Sauiour when he was hungry to diffidence and distrust in the prouidence of God when he perceiued that by aduersity he could not preuaile to ouercome him he tempteth him by his confidence Math. 4. Luk. 4. That séeing he trusted in Gods protection that therefore if hée cast himselfe downe from the pinacle of the Temple he should be protected of the Lord by the ministery of his holy Angels Lo we sée that by his confidence he would haue him to tempt God Euen so he tempteth vs if he perceiue that we haue no faith he will perswade not to pray for it if he sée that we are perswaded that the Lord loueth vs he will perswade vs that we need not pray to him for that which we already haue for although we are in our consciences to the great comfort thereof in all afflictions perswaded that the Lord loueth vs yet notwithstanding we must continually pray to his maiesty for the fame and the forgiuenes of our sinnes els we kéepe not his testimonies so by consequence it is but a vaine perswasiō that we haue that God fauoureth vs which may proceede from an opinion thereof onely which the infidels may haue but as for a true faith they onely that haue the Spirite of Praier and exercise the same haue it and so by consequence they onely shall receyue remission of their sinnes Let vs therefore resist this temptation Let vs vse this holy exercise for thereby we both encrease in godlines and all things that the Lord doth to vs euen temptations and afflictions shall redound to our good and from the Lords mercie Text. For thy names sake be mercifull to my sinnes Doct. 2 2. Doct. We must be perswaded that God when he forgiueth sinnes doth for his owne sake not for any other cause whatsoeuer pardō the same The reason is He is good and gracious of himselfe Vse The vse is That we acknowledge that there is none other name giuen vnder heauen whereby we are saued that our sinnes are forgiuen vs without the which there is no saluation but onely the name of our Lord Iesus none other meanes none abilitie power aucthoritie in any neyther in man or Angel but in the Lord onely * Similit Euen as an horseman holding the reynes of his horse guideth him as he wil euē so the Lord holdeth vs to guide vs at his pleasure either not to pardō or to forgiue vs our sins Act. 10. God holdeth the reynes in his handes to guide men at his pleasure and if it please him to punish our sinnes we haue nothing to reply why he should not condemne vs and if it please him of his great mercy wholy to pardon vs who shall resist him who shall let him to shew vs fauour True it is that this is strange to mans vnderstanding at the first sight For seing that God accepteth not the persons of men we aske wherefore he forgiueth some forgiueth not othersome wherfore tolerateth he the wicked seing him so disorderly Then may we trouble our heads to be curious to know wherefore doth the lord so deale But what cōclusiō must we make Euē only to refer al things to his wisdome purpose knowing that it is not in vs to rule him we cānot cōprehend those thinges that are aboue our reach And if it please God to forgiue vs let vs vnderstand that it is not for our deserts but of his frée mercy through Iesus Christ onely And this must bee well marked because the matter that I haue already spoken of comming naturally into mens imaginations hath béene the cause that false wicked doctrines haue ouerflowed in Christendome Psal 25.12 What man is hee that feareth the Lord Him wil he teach the way that he shall chuse The 2. part of the fifth Sermon 12. What man c. The sence is ALthough we know not of our selues what is right acceptable and pleasant to the Almightie what we might to Gods approuing and our owne profiting elect and chuse so that we feare the Lord in suffering our selues to be directed by him to a godly life wee shall alwayes find him a sure and holy guide vnto vs. Doct. 1 1. Doct. Whoso doth feare the Lord shall by his holy Spirite be directed how to frame his life The reason is Iob 1.1 Iob by fearing God is said to eschue euill was an vpright man and a iust man Vse The vse is That wee pray feruently vnto the Lord our God to giue vs his holy Spirite that wee thereby may lead our liues in holinesse and righteousnesse before him all the daies of our life Luke 1. The feare of GOD is not a slauish feare Rom. 8. but filiall yea it is a reuerence and an honor which wee owe and performe vnto the Lord our God séeing he is our good and gracious God mercifull master and louing father Haue wée then the feare of God before our eyes Then without all doubt all other things we estéeme not in comparisō of doing him homage seruice and honor then we will wholly addict our selues to his seruice It also comprehendeth the knowledge of our good God Do wee know him Then we do it in such maner as hee hath vttered made himselfe to be knowen not otherwise that is that he is our maker our maintainer and one that hath shewed such fatherly goodnesse towards vs that wee of dutie
Whereas the Publican Luk. 18.13 did rightly pray vnto God casting down his eies it is not contrary to this both of Dauid Christ For although being cōfoūded with his sinnes he did cast downe himself yet did not that humility hinder him but that hee craued pardon with boldnes It was meet for Christ to pray after another sort who had nothing whereof he néeded to be ashamed For he will bring my feete out of the nette Text. Doct. 3 3. Doct. In that Dauid saith God wil plucke his féete c. wee haue to learne this doctrine That when we pray to the Lord in our miseries wée must without all doubting be fully assured that the Lord doth heare vs and at his good time he will surely deliuer vs. Ergo wee need none other Mediators then Christ The reason is He hath so promised to vs Psal 50.15 Call vpon me in the day of thy trouble and I will heare thee and thou shalt glorifie mee Secondly who doth not so shal be frustrated of his desire Iam. 1.6 But let him aske in faith and wauer not Faith without doubting for he that wauereth is like a waue of the sea tost of the wind and caried away verse 7. Neither let that man thinke that he shall receiue any thing of the Lord. Obie ∣ ction Obiection The Apostle meaneth nothing els but that the asker of lawfull thinges may not either distrust Gods power ability or be in diffidence or despaire of his mercy but that our doubt be onely in our owne vnworthines or vndue asking Solutiō Solution Wee proue that men must pray for nothing but according to Gods wil promise and not to doubt of Gods truth in performing his promise But in respect of our owne worthines whereof al mē are void we oght to aske nothing Oecumenius vpon this text saith If hée hath faith let him aske but if he doubt let him not aske for he shall not receyue which distrusteth that he shal receiue Whē thou askest any thing of God dout not at al saying with thy selfe How can I aske receiue of the Lord anything which haue sinned so often against him Thinke not of these things but be conuerted vnto the Lord with thy whole hart aske of him without all doubting and thou shalt know the multitude of his mercies Vse The vse is That wee detest the doctrine of the Papists That in respect of our vnworthines wee should doubt of our prayers to be heard of the Lord but let vs beleeue the sacred Scriptures that teach vs If wee pray vnto God according to his holy will hee will surely heare vs if we pray in faith without all wauering and doubting Let vs put the case that a man had al things els that could be imagined and yet wanted this trust and faith in his praier surely all the rest were nothing woorth but shall bee turned into his bane What if a man laugh what if he liue in ioy pleasure what if he haue goods enough and too much what if all men honour him and to be short what if he séeme to be a pety-God here below as in a Paradise Yet if hee haue not this priuiledge of resorting vnto God with constant and full beliefe that his comming to him shall not be in vaine but that his requests shal be graunted all that euer he can haue besides shal be but a curse vnto him and an increase of his decay Then let vs marke well that it is not without fruite that Dauid bringeth vs here to the principall point of our whole life in the respect of the weale that we can wish which is that God should be at hand with vs and that wee should resort vnto him that he should heare vs and that wee should obtayne our requestes and bée helped and ayded at his hand according to our necessitie and as hee knoweth to bee conuenient for our welfare And this is not taught here onely but if wée looke vpon the whole doctrine of the holy Scriptures we shal see that men are alwaies vnhappy if GOD looke not vpon them and be ready to heare them True it is that by reason of our great dulnesse wee conceyue not so much but without all doubt if wee had but one sparke of sound vnderstanding there is none of vs but should comfortably perceyue that this Doctrine is very true So then let vs open our eies learne to enioy this happinesse know whereupon the same is chiefly grounded so as we may vnderstand that if we haue not God so fauourable to vs as we may resort vnto him with sure trust certainty that in necessity he wil be ready to help vs we be too too wretched and miserable And furthermore if wée be qualified with so excellent a gift grace of Gods holy Spirite as to pray vnto him neither sicknes pouerty imprisonment banishment persecution reproches slaunders no not death it selfe can hinder our happines For behold the remedy that sufficeth for all our miseries is that God promiseth to hold vs vp when wée are beaten downe to deliuer vs when wée are in prison to loose our feete out of the net when our enemies haue caught vs to deliuer vs in time conuenient yea and to turne all our miseries to our welfare saluatiō so as they shal be as many furtherances to helpe vs forward to euerlasting life and he will make vs perceyue that he sent not vs any thing which is not conuenient and profitable for vs. Such promises serue to asswage our sorrowes and euery one of vs may glory in thē as S. Paul saith Rom. 5.1 Then being iustified by faith wee haue peace towardes God through our Lord Iesus Christ verse 2. By whom we haue also accesse through faith vnto this grace wherein we stand and reioyce vnder the hope of the glory of God verse 3. Neither do we so onely but we reioice in tribulations knowing c. We can haue no peace with God except we be assured of his loue so as the gate by it be opened for vs to haue accesse to him When we haue that once saith S. Paul wee be sure fully perswaded that we are the children of God whereby we may glory of that eternall inheritance which he hath promised vs. Obie ∣ ction But here it may be demaūded Iob 27.9 Will God heare the crie of the hypocrite whē trouble commeth vpō him how it cōmeth to passe that God refuseth a mā that calleth vpon him seing he hath promised that he wil be alwaies enclined to succour vs yea that he will not tarrie vntill he be entreated but will preuent our sute or at the least we are sure that assoone as we opē our mouth God will be ready to help vs as by the prophet Esai he promiseth vs. But in Iobs words wee sée a threat altogether contrary which is that although the wicked haue their recourse vnto God desire him to haue pity vpon them
that wée need not but in necessity to call vpon God No Then should we be too rechles if wée should not call vpon him but constraynedly Therefore it behoueth vs to call vpon him at all times as more largely shall be shewed Yet the Lord prouoketh vs by his whippes and in so doing he correcteth our slouthfulnes and quickneth vs to come vnto him It is expresly said that that is the time to call vpon him and that that is the due and very conuenient season as in the Psalm 32.6 Therefore shall euery one that is godly make his praier vnto thee in a time when thou maiest be found surely in a floud of great waters they shall not come neere him In the time that is when aduersity presseth them Not that we haue not occasiō to do so cōtinually but our occasiō then is greater thē at any other time of prosperity And hereby we are taught that whē soeuer pouerty pincheth vs persecution afflicteth vs to the vttermost so that we can endure no more let vs not faint but rather be encouraged to come to our gracious God louing father knowing that not onely by his worke but by his word he allureth vs that as a louing mother when shée seeth that her child cannot stand but by meanes of his weakenes is ready to fall flat to the ground reacheth out her kind hand to stay him from falling euen so our good gracious father doth not only reach vs his merciful hād willeth vs to take it but also as it were by force draweth vs by reason of our great sluggishnes wée haue to come to him Also here withall let vs vnderstand the fruit of our faith what it is This it is In al our aduersities we are happy all the curses that God turneth vpō mē for their sins are by the means thereof turned to our good profit when we pray vnto God haue our recourse to him Wherefore for in the middest of our troubles he sheweth himselfe our Sauiour and causeth vs to féele that he is néere at hand with vs. Let vs therefore with the good Prophet Dauid assure our selues if our féet be in the nets of our aduersaries if wée lift vp our eies and affections to God in our feruent prayers that he will when he seeth it fit in his wisedome deliuer vs out of them all for he neuer faileth them that trust in him Psal 25. verse 16. Turne thy face vnto me and haue mercy vpon mee for I am desolate and poore The 2. part of the 7. Sermon The sence thereof is SO great is the malice of mine enemies O Lord my GOD who like Bees compassing and like the fat Buls of Basan enclosing mée on euery side haue so greatly preuailed against mée that I am desolate without dwelling poore without possessing of such things as I in my calling stād in néed of wherby thou séemest as though thou regardest not thy seruant I humbly euen for the Messias thy déerely beloued sonne Iesus Christes sake beséech thée to shew thy louing countenance and care towards mée in extending thy mercies towards me in deliuering me from the handes of mine enemies by which meanes my dwelling shal be restored my pouerty redressed so shall I magnifie thy great mercies all the daies of my life Doct. 1 1. Doctr. God hideth his face from vs when he afflicteth vs eyther by our enemies or sicknes desolation pouerty imprisonment banishment persecution or the like when thinges séeme straunge vnto vs when wée know not the reason why hée worketh after that sort What is the face or countenance of God It is not a shape like vnto a mans visage which hath nose eies and mouth but the face of God is the fauour of God the care that he hath of his déere children the record that he giueth when we know his will God therefore sheweth vs his face when he telleth sheweth vs why hée doth this or that thing as wherfore he afflicteth his and spareth them that are none of his it is all one as if we saw him before our eies Therefore when God holdeth vs in ignorance of his will it is an hiding of his face from vs. Vse The Vse of this doctrine is Let vs marke that whensoeuer it shall please GOD to shew himselfe vnto vs it behoueth vs to know him and to consider his workes as hée teacheth vs them and to be attentiue to marke the reason why hée doth so And when he worketh after a straunge fashion vnknowen vnto vs let vs reuerence such secrets acknowledging neuertheles that hée is righteous howsoeuer the world go Let vs dwell continually in that beléefe and hold vs quiet and contented wayting patiently vntill hee shewe vs more fully those things that are hidden frō vs assuring our selues that during this life our knowledge must be onely in part Do wée then sée the state of the world so troubled that wée know not what to say It is all one as if GOD should hide his face from vs. And in this case what haue wée els to do but to humble our selues wée are hereby exhorted to modesty and sobriety because our wittes are too rude and grosse to comprehend the secrets of GOD and moreouer the Lord purposeth to humble vs when he withdraweth himselfe from vs. If odious and detestable sinnes bée committed as if quarrelling and brawling ariseth and if snares be layd by the wicked so that by them the godly are desolated and impouerished so that they know not how to escape then doth GOD as it were turne his face from vs. True it is that hée is neuer the farther from vs nor hath the lesse care of vs howbeit wee can neyther sée nor perceyue it On the other side when wée cannot consider what is done it séemeth to vs that GOD regardeth vs not wée sée nothing but darknes the light that should guide vs shineth not vnto vs. Now thē what must we do but shrink downe our heads close our mouthes wait Gods leysure patiētly vntill he remedy the incōueniēces that trouble vs Also let vs alwaies be at this point neuer to enquire farther then it is lawfull for vs. Wée must be well perswaded that God doth nothing without great causes let vs enter rather into the consideration of our sinnes for if we curiously enquire the secretes of God and his incomprehensible determinations it is a pride that will vtterly ouerthrow vs. And therefore let vs learne not to be ouerwise knowing that God sometimes leadeth vs like poore blind soules And wheras good Dauid was by his enemies the wicked oppressed let vs learne that although it be a sore temptation to sée the wicked florish and triumph ouer the children of God and to sée that might ouercōmeth right so that a man knoweth not whither to go for refuge verily it is a very hard crosse to ouercome neuerthelesse the holy Ghost purposeth to set it before vs to the intēt we should be armed
against it So then hath vnrighteousnes gotten full scope Are the wicked growen so headstrong and lusty that they confoūd all things Do they handle so corruptly their matters that there séemeth there can bee no redresse nor remedie to bee had to deliuer the deare children of GOD out of their trappes and nets which they haue laid to entrappe entangle them The Spirit of God aduertiseth vs that it is Gods will to hide his face after that maner to the end that thereby hee might trie our obedience Therefore let vs stay vntill he enlighten vs and then shall wee vnderstand that not without cause hath he sent these troubles vnto vs. The faithfull as Dauid desire of God to shew and lift vp his countenance towards them Psal 80.20 Turne vs againe O Lord God of hosts cause thy face to shine and wee shall bee saued for that is it wherein all our ioy blessednesse and welfare consisteth What is therefore most to be desired of vs the face and countenance of God euen as contrariwise when hee turneth his backe vpon vs and hideth himselfe from vs we must of necessitie be discouraged miserable forlorne and out of heart for there is nothing wherein a man may finde rest but onely in knowing that God hath a care of vs. So long then as God vouchsafeth to cast his fauourable face vpon vs wee haue cause to reioyce and bee glad for wée are assured that hée will maintaine vs that wee shall haue no cause nor néede to dreade or feare any thing But if GOD forget vs and turne away his face from vs wée are at our wits end and that not without great cause For then we are as it were left open to sathan to praie vpon vs and an hundred thousand deaths beset vs round about without recouerie We sée then that Gods face is a thing to be prayed for which wee shall haue especially if we come to him by praier in all humblenesse with a desire true and ful purpose and intent to cleaue vnto him But if we looke aloft and haue foreheads of brasse and bee puffed vp with the Pharise to vaunt our selues before God as it were in despite of him then must he be faine to looke vpon vs with another maner of countenance which shal not comfortably chéere vs but vtterly destroy vs. Then one looke of God can rid all men quite and cleane out of the world whē they cast a proude look against him Wherfore with Dauid let vs hold downe our heads and let vs goe vnto God to doe him seruice and obedience let vs pray vnto him to enlighten our eies that we may seeke him as our good father let vs beséech him of his great goodnes vnspeakeable mercie that he would looke vpon vs in such wise that thereby we may haue al perfection of ioy and contentation to rest vpon Turne thy face O Lord c. Doct. 2 2. Doct. The only refuge in distresse is to flie to the Lord by faith and feruent praier 1. Reason Because it is he that smiteth and none els can heale Iob. 5.18 Secondly He hath promised to heare and deliuer vs calling vpon him in the day of our troubles Psalm 50.15 Vse The vse is first to reproue them that repine against God waxe impatient or vse vnlawfull meanes to wind themselues out of their troubles Secondly to teach vs in all our distresses to labour our owne hearts that wee may pray vnto the Lord for his grace to deliuer vs and in the meane while for strength to support vs. Text. For I am desolate poore Doct. 3 3. Doct. The miseries inflicted on Gods childrē by the wicked being alleadged in praier to the Lord is a forcible reasō to moue him to heare relieue thē 1. Reason The Lord pitieth the miseries of his seruants Secondly the Lord loueth them with an euerlasting loue Thirdly the wicked afflict them for their profession and religions sake Vse The vse is to alleadge it in our prayers when wee desire to be freed from such miseries Secondly with patience to waite the Lords leysure being assured that in good time hee will rescue his seruants from all the wrongs that they can suffer of the wicked for well doing The eighth Sermon vpon the 25. Psalme 17. 18. verses 17. The sorrowes of my heart are enlarged draw mee out of my troubles The sence is SO great O Lord my God is the heape and increasing multitude of the sorrowes of my heart minde which for my sins thou hast inflicted vpon mee which as a dammed vp riuer rushing and ouerflowing a whole countrey possesse euerie part and parcell as I may say of my soule that except thou be good and gratious vnto me in drawing me as it were forcibly out of them I should surely bee ouerwhelmed with them wherefore séeing none can redresse them but onely thou O Lord my God and séeing that thou hast pittie of the afflictions of the minds which of all others are the grieuousest and greatest of thy deare children that trust in thy mercie cal vpon thy maiestie I humbly entreate and beséech thée of thine accustomed clemencie to draw me out of those terrible troubles which now I am in and pardon my sinnes so shall I praise glorifie thée O Lord for thine vnspeakeable goodnes towards mee The sorrowes of my heart c. Doct. 1 1. Doct. The Lord for our sins inwardly so afflicteth his deare children that they haue neither rest nor quietnes within them The Reason is they are so many and odious in his sight Vse The vse is that wee anoyd sinne alwaies as that which procureth vs the greatest hurt both in this life in that life to come We must therefore to auoyd Gods indignatiō vse the meanes to eschew euill feare God and be vpright in heart First let vs pray to the Lord our God to giue vs sound vpright hearts that we may not haue an heart and an heart that is be double-hearted hypocrites that wee serue not God in outward appearance onely with our féete hands and eies but that our hearts march before and that wée haue a pure and single meaning to giue our selues ouer to God to be wholy his and to abhorre al hypocrisies At this poynt we must begin if wée would be deliuered frō sorrowes if we would haue our life well ruled approued of the Lord wee must shewe outwardly what lieth within vs so that if the root be good it shal presently bring forth good fruits that our workes may witnes that our shew of seruing God and our assurance of all things néedfull which we shall receiue at his bountiful hands are not in vaine And this consisteth in two things that wée deale with vprightnesse and equitie amongst our neighbours Also that we haue religion in vs to serue God asscribing al goodnes to him the author and fountain thereof We may not then do as the most do regard and be louers of themselues séeking not
preferment as it is probable did allure and tempt him If Iob the iust abstained from euill If Ioshua whatsoeuer others would yet hée and his houshold would serue the Lord ought not wee then in these daungerous dayes to doe the like especially séeing the Lord giueth vs warning that we cannot liue holy without great battailes The Lord of his vnspeakeable goodnesse giueth vs power and grace to ouercome all Sathans assaults in such sort as there is none excuse for vs if wee doe not as they did For they liued not in times when all things were well ordered or when men were as Angelles No they liued among Idolaters aboundance of wickednesse raigned in their time there was as great store of vice that raigned in the world then as there is at this day Yet notwithstanding they followed not the bent of other mens bowes as the Prouerbe is but they retired to them selues being well assured that they ought to serue God So then let none of vs in these daies wherein wickednesse hath gotten the vpper hand alleadge the corruption of the time in that all goodnesse is turned topsi-turuy but rather let vs consider that God by the meanes thereof prouoketh vs to bee so much the more careful by all possible meanes to shunne and auoyd those things that may any way infect vs. For seeing that wee plainely perceiue that vices are as it were an euill aire we must flie from them as if a man should tell me if I trauell such a way théeues lie in wait for me I shall be robbed my meat is poisoned I shall be slaine if I escape not another way Wherefore then are we not carefull séeing that the Lorde himselfe sheweth vs that all the vices in the world are as badde as deadly plagues And séeing that the Lord of his great mercy had giuen them his spirite to abstaine euen from not onely euill but from the appearance of euill let vs not doubt but if we by feruent and deuout prayer repaire vnto him that at this day he will assist vs with like power The second part of the eight Sermon Psal 25.18 Looke vpon mine affliction and my trauaile and forgiue me all my sinne The sense thereof is MAny and grieuous are the trauailes troubles and afflictions which I thy dutiful seruant and obedient sonne doe suffer in such sort as though thou haddest no regard thereof I most humbly beséech thée O Lord my God for the Messiahs thy dearely beloued sonnes sake to behold and looke vpon thē that thou mightest powre forth thy bowels of mercie and compassion vpon me in ridding and deliuering me out of them and because I am not O Lord onely outwardly afflicted but inwardly tormented the cause of all I most humbly and sorrowfully confesse vnto thine vnspeakeable goodnesse to be the huge and odious multitude of my sins which for filthines do stincke in thy nostrils for whose sake thou layest this heauie burthen both of outward and inward griefes vpon me I humbly beseech thee to burie them in the pit of obliuion that they neuer come into thy remembrance to cast them into the bottome of the sea that thou neuer sée them and to remitte and forgiue them al through the meanes and mediation of the Messiah thy dearly beloued sonne Christ Iesus who shal when the fulnesse of time is come take vpon him our nature and suffer the most bitter death and passion on the crosse for the redemption of all that beléeue in him both of them that liued before his incarnation in whose number and in which time I am one as also after his incarnation to the worlds end Text. Looke vpon mine affliction Doct. 1 1. Doctr. Generally out of the whole verse The principall desire of the godly is that the Lord would weigh their wofull estate The reason is Because first they know him to be a righteous iudge euer dealing fauourably with his people Secondly their consciēces do tel thē that notwithstanding they are gréeuous sinners against the Lord yet their enemies abuse them for the truthes sake Vse The Vse is to teach vs in all our miseries vnfainedly to repent vs of all our sinnes against the Lord so may wée with good consciences come vnto him with complaints in all our miseries Chastisemēts we sée are profitable for they cause the godly afflicted to come to God by praier to confesse and craue pardon for their iniquities transgressions and sinnes But yet notwithstanding we daily and hourely see that these said chastisements profite not all men also that hée giueth not all men the grace to returne vnto him For it is not enough for God to strike vs with his hand except hée touch vs within also by his holy spirit If God soften not the hardnes of our hearts it wil be with vs as it was with Pharaoh Similitude For men are like vnto stithies or Anuiles the beating vpon them is not able to change their nature for we sée how they beat backe the blowes againe Euen so then vntill God haue touched vs to the quick within it is certaine we shal in our afflictions do nothing but kicke against him and gather rancour more and more whensoeuer hée chastiseth vs we shall gnash our teeth at him and vntill regeneration alwaies storme at him And without all doubt the wickednes of men is so mischéeuous so head-strong and so desperate that the more that God chastiseth them the more do they vomit vp their blasphemies shew themselues to be vtterly past amendment so that there is no way to bring them vnto reason Let vs learne then vntill God hath touched vs with his holy spirite that it is vnpossible that his chastisements should serue to bring vs to repentance but rather to make vs worse and worse yet can it not be said that God is not righteous in so doing for thereby men are conuinced euen so much as if God held them not at a bay in such sort by punishing their sinnes they might pleade ignorance that they neuer knew of it and that they had ouer-shot themselues because God had not prouoked them to acknowledge their faults but when they haue felt the hand of God so as they haue béene faine to perceiue his iudgements in despight of their téeth and haue bene as it were summoned yet notwithstanding haue not onely gone forward from euill to worse but also bin puffed vp with open rebellion against God Héereby wee sée they haue their mouthes stopped and that they haue not any more to say for themselues You see then how God sheweth his iustice as often as he punisheth men notwithstanding it be not a correction for their amendment Obiecti ∣ on Furthermore when God chastiseth the reprobate it is all one as if he should out of hand begin to shew his wrath vpon them and that the fire of it were alreadie kindled Soluti ∣ on True it is that they are not vtterly consumed for the present time howbeit they are
For they cast downe euery man his rodde they were turned into serpents but Aarons rodde deuoured their rodde Exod. 8.7 And the sorcerers also did likewise with their sorceries and brought frogs vpon the land of Egypt And of this sort was Simon Magus of Samaria of whome Luke in the 8. chapter of the Acts recordeth And of this sort are all Enchanters Coniurers which vse the seruice and worke of the Deuil to bring their matters to passe and as many as vnder the pretence of Religiō with false doctrine deceyue the mindes of men that the truth they cannot sée nor discerne or that by vnlawfull meanes apply and minister their medicines and Phisicke whyle they vse Exorcismes or do hang about the necks of the sicke enchaunted hearbes or rootes or any other thing of the like sort August de Doctrina Christiana lib. 2. cap. 20. This beastly superstition the wisest of the heathen did as it appéereth greatly dislike and abhorre Theophrastus as Plutarch writeth noted Pericles who being sicke shewed vnto a friend of his who came to visite him certaine enchantments which by certaine women were tied about his necke and by that he iudged him to be of as badde a mind as a man could be seing that such madnesse he regarded Yet at this day such as vse manifest impiety and such as abuse the sacred name of God in their deuilish sorceries among Christians O lamentable are suffered vnpunished The other sort are called Megnonenim whom we call Diuiners The Etimon of the word is of diuers significations among the Hebrues Some deriue the word of Gnanah to answere to speake to testifie Isa 3.9.26.5 Deuter. 19.18 And this they thinke they are called because beyng asked they giue answeres as Apollos Interpreters vsed to do Some deduce the roote thereof of Gnanan a clowde Ezech. 1.4 who are so called because they prophesie of things to come by the celestiall influences or by the positions or situations of the Starres Some called them so of the roote Gnanah which signifieth a determinate appointed time Wherupon they are called Gnonemin which make computations of tymes and houres and of certaine signes do gather what at sometime can be begunne when euent of things as they say shall be Notwithstanding herein they all agrée that the Prophet speaketh of Diuiners which curiously enquire to know things both secret and to come by exercising curious and vnlawfull Artes. Vayne curiositie and heady rashnesse haue found out many artes of prophecyings whose names argue the vanity and incredible boldnesse of mans witte Of which sort are Necromātia Necromantia which is Diuination by calling of Spirites Hydromantia Hydromantia Diuination by calling Spirites out of the waters Pyromāiia Pyromantia Diuination by fire Coscinomantia Coscinomantia Diuination made by a siue Geomantia Geomantia working in sorcery by circles and prickes in the earth Cataptromantia Cataptromantia Diuination which is made by a glasse and diuers others which are so called by the instruments that they vse Aruspices Of this sort are Bowelgazers to foretell things to come Exorcists whom the Deuill doth easily draw to be ministers of his impiety whereby he may the more easily draw men away from God and his holy word And although these Artes were in a manner odious among the wise and studious yet they gaue themselues many of them to the studie of Astrologie whereby they by the starres foretelling things to come got vnto themselues a great name to be accompted wisemen But let vs obserue and marke that these artes are of that sort that if wée vse them they will hinder vs for entering into the kingdome of heauen Leuiticus 20.6 If any turne after such as worke with Spirites and after soothsayers to goe a whoring after them then will I set my face against that person and will cut him off from among his people Leuit. 19.26 You shall not vse witchcraft nor obserue times Leuit. 19.31 Yee shall not regard them that worke with Spirites neyther Soothsayers yee shall not seeke to them to be defiled by thē I am the Lord your God Deut. 18.9 When thou shalt come into the land which the Lord thy GOD giueth thee thou shalt not learne to do after the abominations of those nations verse 10. Let none bee found among you that maketh his sonne or his daughters to goe through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of fowles or a Sorcerer verse 11. Or a charmer or that counselleth with spirits or a soothsayer or that asketh counsell at the dead verse 12. For all that doe such things are abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee The causes of Gods seuerity against such great and gréeuous sinners are waighty For first it is an inexcusable rashnes and presumption to search out the knowledge of those things which the Lord will not haue to be knowen This rash presumption is condemned by our Sauiour Christ himselfe in the Acts 1.7 when he answered to his Disciples asking him Lord wilt thou at this time restore the kingdome to Israel And hee said vnto them It is not for you to know the time or the seasons which the Father hath put in his owne power Secondly it derogateth from the goodnesse and glorie of God as though that the Lord had not faithfully taught all things in the sacred Scriptures which were necessarie to be knowne of vs. Thirdly it taketh from Christ that honour which is due to him which of God is giuen a Doctor and teacher vnto vs and in whome all the treasures of wisedome and knowledge are hidde as Paul teacheth To conclude therefore this poynt let vs not séeke vnto them but vnto our God in our afflictions then will he help vs and deliuer vs out of our miseries for hee is a God of power and therefore is able a God of mercie and therefore is willing to deliuer vs out of trouble for as a father hath pitie vpon his children so is the Lord merciful to those that trust in him The ninth Sermon vpon the 25. Psalme verses 19 20. 19. Behold mine enemies for they are many and they hate mee with cruell hatred The sence is O Lord my God although I haue bin thy seruant yet sathan hath raised vp many aduersaries mortall enemies against mee who deadly cruelly and most tyrannously detest and hate mee so that except thou be good and gratious vnto mee to protect and defend me I shall surely perish Doct. 1 1. Doct. God is accustomed to whip his childrē for their sinnes by the multitude of Infidels that hate the truth Isai 10.5 O Asshur saith the Lord by the Prophet the rod of my wrath and the staffe in their hands is mine indignation verse 6. I will send him to a dissembling nation and I will giue him a charge against